THE
DISCOURSE
OF
Cleander
and
Eudoxus
UPON
THE
PROVINCIAL
LETTERS
.
The
First
Discourse
.
THE
Character
of
the
persons
speaking
in
these
Dialogues
,
as
just
and
natural
as
it
is
,
is
not
very
common
in
this
Age.
They
are
two
men
perfectly
neuters
,
in
a
controversy
wherein
the
world
is
infinitely
divided
:
their
main
care
is
,
to
watch
against
all
prejudices
,
that
might
incline
them
more
to
one
party
,
than
to
the
other
:
And
they
continue
in
this
right
disposition
of
mind
,
in
this
evenness
and
equality
of
temper
,
till
their
own
strict
inquiries
,
sagacity
and
judgment
,
with
an
exact
discussion
of
some
decisive
points
of
fact
turn
the
scales
,
and
determine
them
to
joyn
with
those
that
have
the
truth
on
their
side
.
The
matter
before
them
is
,
what
men
ought
to
think
of
the
Provincial
Letters
,
that
famous
book
so
esteem'd
,
so
decry'd
;
so
commended
,
so
detested
;
so
useful
to
Christianity
,
say
some
,
so
pernicious
and
so
scandalous
say
others
.
The
subject
well
deserves
attention
:
And
that
both
the
Jesuits
and
their
Adversaries
,
and
those
also
that
have
declar'd
for
,
or
against
either
party
,
shou'd
interest
themselves
in
the
examination
of
an
affair
hitherto
so
little
clear'd
,
or
made
plain
.
Many
men
of
great
quality
having
,
for
some
years
past
,
made
that
which
is
to
be
the
subject
of
these
Dialogues
,
the
subject
of
their
conversations
,
I
might
have
introduc'd
,
without
any
improbability
,
or
injury
to
truth
,
real
persons
,
whose
names
are
equally
known
and
illustrious
;
but
the
gust
or
relish
of
our
age
,
in
this
very
different
from
that
of
old
Rome
,
and
old
Greece
,
where
the
Crassus's
,
the
Catta's
,
the
Socrates's
,
and
the
very
authors
themselves
under
their
own
names
us'd
to
be
brought
in
speaking
in
such
kind
of
works
,
obliges
me
to
take
another
method
:
and
therefore
thô
they
are
the
thoughts
,
reflexions
,
reasonings
and
decisions
of
Mr.
..........
and
Mr.
.........
which
are
here
set
down
,
yet
must
it
be
under
the
names
of
Cleander
and
Eudoxus
,
that
they
are
to
be
understood
to
speak
.
A
book
publish'd
three
or
four
years
ago
was
the
occasion
of
their
first
discourse
about
the
Provincial
Letters
:
this
book
is
call'd
,
Le
Paralelle
des
Anciens
&
des
Modernes
:
but
they
were
hinder'd
,
at
it's
first
coming
forth
,
from
reading
it
,
by
a
long
voyage
they
had
made
out
of
the
territories
of
France
:
as
soon
as
they
had
read
it
throu'
,
having
made
,
as
they
went
along
,
several
reflexions
according
to
their
usual
custom
upon
all
new
books
,
that
are
worth
the
while
,
Cleander
put
Eudoxus
in
mind
of
a
passage
,
that
had
startled
them
,
the
discussion
of
which
they
had
put
off
to
the
end
,
because
it
was
like
to
be
long
,
and
that
they
had
a
mind
,
once
for
all
,
to
satisfie
themselves
fully
upon
that
chapter
.
It
was
the
passage
in
the
second
tome
,
where
the
Provincial
Letters
are
mention'd
,
and
where
all
the
persons
in
the
Dialogue
conspir'd
to
give
those
Letters
the
greatest
commendation
that
ever
was
,
or
can
be
given
of
any
work
;
The
President
.
You
see
then
that
Lucian
and
Cicero
,
who
you
acknowledge
are
able
men
,
have
made
Dialogues
;
what
men
of
this
age
will
you
compare
to
them
?
The
Abbot
.
I
coud
compare
with
them
many
authors
,
who
at
this
day
are
excellent
in
this
way
of
writing
.
But
I
will
content
my self
to
make
one
only
enter
the
lists
with
them
:
that
is
the
illustrious
Mr.
Pascal
with
his
eighteen
Provincial
Letters
,
which
have
been
read
by
a
million
of
men
without
ever
tireing
,
I
can
assure
you
,
any
one
of
them
,
but
for
a
single
moment
.
The
Knight
.
I
have
read
them
above
ten
times
;
and
notwithstanding
my
natural
impatience
,
the
longest
always
pleas'd
me
most
.
The
Abbot
.
In
the
language
there
is
nothing
but
purity
,
greatness
in
the
thoughts
,
solidity
in
the
reasoning
,
finess
in
the
raillery
;
and
all
over
such
a
grace
as
one
shall
hardly
find
elsewhere
.
The
President
.
I
own
that
these
Letters
are
very
pleasant
and
diverting
:
but
will
you
compare
eighteen
small
,
loose
,
flying
papers
,
with
the
Dialogues
of
Plato
,
Lucian
and
Cicero
,
which
make
several
great
volumes
?
The
Abbot
.
The
number
or
bigness
of
the
volumes
signifies
nothing
;
if
in
these
eighteen
Letters
there
be
more
wit
,
than
in
all
the
Dialogues
of
Plato
;
more
neat
and
delicate
raillery
,
than
in
those
of
Lucian
;
but
raillery
inoffensive
,
never
transgressing
the
Rules
of
decency
and
good
manners
;
if
there
be
more
strength
and
more
art
in
his
reasonings
,
than
in
those
of
Cicero
:
lastly
,
if
the
art
of
Dialogue
be
found
there
whole
and
intire
,
ought
not
the
smallness
of
the
volume
to
be
a
commendation
rather
than
a
reproach
?
to
speak
truth
,
we
have
nothing
better
in
this
kind
of
writing
;
have
you
read
the
latin
translation
of
them
?
The
President
.
I
have
,
and
it
is
very
fine
.
The
Knight
.
Did
it
please
you
as
much
as
the
original
?
The
President
.
Full
as
much
.
The
Knight
.
I
am
very
glad
on
't
.
You
know
that
in
Greek
Lucians
Dialogues
are
admirably
witty
;
but
in
Ablancourts
translation
,
dull
and
insipid
:
and
as
to
the
Provincial
Letters
you
say
the
French
and
Latin
do
equally
divert
you
.
Confess
that
I
have
catch'd
you
napping
in
the
point
of
prejudice
or
prepossession
.
Most
certainly
,
sayd
Eudoxus
,
either
this
encomium
is
excessive
,
or
else
this
book
is
a
master-piece
of
the
wit
of
man
:
for
not
only
the
stile
is
pure
,
the
thoughts
noble
,
the
reasoning
solid
,
the
raillery
neat
;
but
There
is
nothing
but
exactness
,
greatness
,
solidity
,
wit
and
grace
.
In
one
word
,
All
the
art
of
Dialogue
is
there
whole
and
intire
.
They
cannot
more
expresly
free
them
from
all
sorts
of
faults
,
nor
more
fully
include
in
them
all
manner
of
perfections
.
Mr.
Perrault's
Abbot
has
sometimes
without
doubt
the
faculty
of
tasting
and
judging
well
;
I
am
only
afraid
for
him
and
Mr.
Pascal
of
hyperboles
.
That
a
million
of
men
shou'd
have
read
the
Provincial
Letters
,
is
certainly
one
,
answers
Cleander
,
which
our
language
allows
him
:
for
the
arithmetic
of
Grammarians
is
not
so
exact
nor
so
scrupulous
,
as
that
of
merchants
and
bankers
.
But
for
that
which
he
adds
,
that
among
this
infinite
number
of
readers
not
one
was
wearied
,
he
ought
at
least
to
have
excepted
the
Jesuits
,
who
I
am
confident
had
no
great
pleasure
in
reading
them
.
Why
so
?
replies
Eudoxus
:
I
have
seen
many
of
'um
,
who
told
me
they
had
found
that
book
very
agreeable
and
diverting
:
not
indeed
,
that
they
believ'd
all
that
was
there
set
down
was
true
:
for
they
pretend
that
his
Railleries
always
decent
and
civil
,
as
Mr.
Perrault
stiles
them
,
are
gross
and
infamous
calumnies
:
but
yet
,
like
men
of
wit
they
distinguish'd
the
turn
and
manner
of
expression
,
which
pleas'd
them
,
from
the
things
themselves
,
which
vex'd
them
.
That
in
good
earnest
is
a
pleasant
fancy
,
and
I
love
them
for
it
,
says
Cleander
,
that
while
all
the
world
is
made
merry
at
their
cost
,
they
themselves
shou'd
share
in
the
diversion
;
after
the
example
of
Socrates
,
who
laugh'd
as
well
as
the
other
spectators
,
at
Aristophanes's
Comedies
,
where
he
himself
was
play'd
upon
,
and
made
the
subject
of
the
sport
.
And
yet
after
all
I
believe
if
Pascals
Letters
had
no
other
judges
or
approvers
but
these
Fathers
,
they
wou'd
run
a
great
risque
of
losing
part
of
their
reputation
.
For
which
reason
I
think
we
shou'd
do
well
to
take
other
rules
for
criticising
on
this
occasion
:
and
that
,
generally
speaking
,
the
best
that
we
can
follow
,
in
examining
the
works
of
Pascal
and
his
friends
,
and
in
examining
the
Jesuits
books
,
is
not
to
give
too
much
credit
either
to
the
one
or
to
the
other
.
There
is
good
reason
for
exceptions
against
both
;
and
more
especially
in
the
affair
in
hand
,
rather
than
any
other
.
This
is
like
one
of
those
knotty
suites
in
law
,
wherein
,
by
the
number
of
justifications
,
recriminations
,
replys
,
and
rejoynders
,
there
appears
nothing
cleer
of
either
side
.
The
public
was
never
more
divided
:
half
the
world
have
declar'd
that
the
Jesuits
are
guilty
of
loose
morals
:
the
other
half
look
upon
the
Jansenists
as
detractors
and
calumniators
,
for
decrying
so
considerable
a
body
of
the
church
,
in
revenge
to
the
zeal
they
have
shewn
against
their
novelties
and
their
errors
.
Those
who
have
only
read
the
Provincial
Letters
are
of
the
first
opinion
:
those
that
have
read
but
the
Jesuits
answers
are
of
the
other
;
but
for
my
part
,
who
have
read
both
,
I
know
not
yet
what
to
think
.
Let
us
begin
there
,
if
you
please
:
this
is
the
chief
point
,
or
almost
the
only
one
we
have
to
examin
:
for
as
to
the
politeness
,
the
elegance
,
the
wit
and
the
purity
of
the
language
,
I
believe
we
shall
both
be
of
Mr.
Perrault's
opinion
.
What
,
says
Eudoxus
,
briskly
interrupting
him
,
I
am
not
at
all
satisfi'd
with
you
,
at
the
very
moment
you
caution
against
prejudice
,
and
shew
the
evil
of
it
,
do
you
your self
give
into
it
;
and
immediately
,
without
hesitation
,
subscribe
to
the
most
extraordinary
panegyric
that
ever
was
made
of
any
book
written
in
our
language
?
the
greater
,
the
more
pompous
,
and
the
more
unrestrain'd
the
commendation
is
,
the
more
it
ought
to
be
suspected
:
and
I
do
own
,
that
it
wou'd
be
a
sensible
pleasure
to
me
,
to
find
some
spots
in
this
Sun
,
which
they
wou'd
have
me
look
upon
as
the
pure
fountain
of
light
.
When
the
prepossession
becomes
general
,
replys
Cleander
,
it
ought
no
longer
to
pass
under
that
name
;
at
lest
in
the
ill
signification
which
is
commonly
given
to
the
word
.
There
is
nothing
but
truth
,
evident
truth
,
that
can
make
it's
way
throu'
,
and
be
acceptable
to
all
the
world
.
And
you
your self
do
agree
with
me
,
that
there
are
none
,
not
excepting
even
the
Jesuits
,
that
do
not
do
Pascal
justice
;
upon
the
point
,
wherein
I
desire
your
concurrence
.
The
maxim
you
advance
,
answers
Eudoxus
,
how
true
and
general
soever
it
may
seem
,
admits
of
some
exceptions
,
most
especially
in
works
of
the
understanding
.
I
allow
that
no
book
coud
ever
have
an
universal
and
constant
approbation
,
which
was
not
extreamly
well
writ
.
The
case
of
that
,
and
of
the
Preachers
of
the
Court
and
of
the
City
,
is
one
and
the
same
:
a
talent
that
is
but
common
and
indifferent
,
by
whatever
faction
or
party
it
may
happen
to
be
cry'd
up
and
supported
,
will
most
certainly
,
early
or
late
,
fall
to
the
ground
:
on
the
contrary
,
a
vogue
or
reputation
,
follow'd
with
a
crowd
of
hearers
,
and
increasing
,
instead
of
diminishing
,
with
the
length
of
time
,
is
a
manifest
conviction
of
an
extraordinary
merit
,
but
as
there
are
several
degrees
of
excellence
,
I
presume
that
a
work
,
excellent
in
the
main
,
being
once
suppos'd
to
be
such
,
may
afterwards
,
by
the
strength
and
power
of
prejudice
and
prepossession
,
pass
for
most
excellent
and
incomparable
.
How
many
old
authors
are
there
,
whose
very
faults
are
esteem'd
,
and
even
their
negligences
admir'd
rather
than
censur'd
?
has
not
this
been
observ'd
by
our
author
of
the
Parallele
des
Anciens
&
des
Modernes
,
and
by
some
critics
a
little
bolder
than
the
rest
?
and
how
do
we
know
that
this
is
not
the
good
fortune
of
the
Provincial
Letters
,
and
that
Mr.
Pascal
being
once
allow'd
to
write
well
,
and
that
in
his
work
there
was
art
,
close
transitions
,
neat
expressions
,
a
great
deal
of
wit
,
and
a
great
deal
of
ornament
,
men
took
not
up
an
opinion
,
That
there
is
nothing
but
purity
in
the
language
,
nobleness
in
the
thoughts
,
finess
in
the
railleries
,
and
all
over
such
a
grace
as
is
hardly
to
be
found
elsewhere
:
that
the
art
of
Dialogue
is
there
preserv'd
whole
and
intire
;
and
that
there
is
nothing
better
extent
in
this
kind
of
writing
.
Indeed
I
wou'd
not
willingly
ingage
my self
to
shew
you
faults
in
every
page
,
nor
make
a
list
of
all
his
ill
expressions
,
as
long
as
that
which
the
author
Des
entretiens
d'
Ariste
&
d'
Eugene
,
sometimes
since
made
,
of
those
found
in
the
translation
of
Thomas
à
Kempis
De
l'imitation
de
Jesus
Christ
;
another
pretended
master-piece
,
every
where
preach'd
up
for
a
model
of
the
purity
of
our
language
;
but
perhaps
as
we
go
along
I
may
find
enuff
to
make
you
abate
somewhat
,
in
these
very
points
,
of
the
high
thoughts
you
have
of
these
Letters
.
You
coud
not
do
me
a
greater
pleasure
,
replys
Cleander
,
and
I
freely
confess
the
fault
I
have
committed
against
our
main
maxim
;
and
to
make
use
of
the
author
of
the
Parallele's
expression
,
in
the
passage
we
have
just
now
read
,
you
have
surpris'd
me
In
the
very
fact
.
It
is
so
natural
,
says
Eudoxus
,
to
suffer
our selves
to
be
carry'd
away
with
the
stream
,
that
it
is
not
without
much
difficulty
and
reflexion
,
that
we
can
master
our
inclinations
to
rash
judgment
;
we
are
naturally
prone
to
judge
of
every
thing
,
and
at
the
same
time
to
hate
that
application
which
is
necessary
to
do
it
well
;
and
so
fond
are
we
of
truth
,
that
we
immediately
leap
at
,
and
almost
never
fail
to
take
any
thing
for
truth
,
which
has
but
the
least
shadow
or
appearance
of
it
.
But
you
must
know
,
that
there
never
were
more
cunning
contrivances
,
nor
more
traps
lay'd
to
catch
men
,
than
there
have
been
in
this
very
matter
:
both
sides
cry
out
,
have
a
care
of
prejudices
,
judge
of
the
things
only
by
pure
reason
,
by
experience
,
and
the
matters
of
fact
.
My
dear
reader
,
says
Wendrock
,
in
the
preface
to
his
latin
translation
of
the
Provincial
Letters
;
I
beg
the
favor
of
you
that
you
wou'd
come
prepar'd
to
read
this
book
with
a
pure
and
unprejudic'd
mind
;
and
to
judge
of
it
rather
by
your
own
insight
and
reason
,
than
by
the
knowledge
and
understanding
of
any
other
;
give
me
leave
only
to
advertise
you
,
that
,
in
case
you
have
suffer'd
your self
to
be
prepossest
against
these
Letters
,
by
the
clamors
of
the
Jesuits
,
it
is
but
just
,
that
before
you
begin
them
,
you
shou'd
lay
aside
all
your
prejudices
,
as
every
prudent
reader
ought
to
do
.
On
the
other
hand
,
the
Jesuits
Apologist
crys
as
loud
as
he
can
in
his
readers
ear
.
My
dear
reader
,
let
not
the
writer
of
these
Letters
surprize
you
;
or
if
he
has
already
done
it
,
let
him
no
longer
abuse
your
credulity
;
which
advice
I
think
my self
oblig'd
to
give
you
.
That
is
to
say
,
says
Cleander
interrupting
him
,
that
both
sides
,
by
much
exclaiming
and
adviseing
against
prejudices
,
do
all
they
can
to
fill
us
with
prepossessions
;
and
by
seeming
to
give
us
an
antidote
against
poison
,
endeavour
to
make
us
swallow
the
poison
it self
.
Very
right
,
answers
Eudoxus
,
and
in
such
occasions
as
these
both
parties
seldom
fail
of
gaining
their
ends
,
when
either
of
them
is
heard
without
the
other
.
But
I
foresee
,
says
Cleander
,
that
to
judge
of
the
present
matter
,
with
that
equity
,
and
exactness
you
pretend
,
we
shall
have
need
of
more
than
one
Library
.
For
I
have
not
in
mine
,
nor
I
fancy
have
you
in
yours
,
Escobar
,
Fagundez
,
Della-Cruz
,
Vera-Cruz
and
all
the
rest
,
whose
very
names
so
frighten'd
Montaltius
,
that
he
had
much
a
do
to
believe
they
were
Christians
.
We
shall
have
no
want
of
that
,
answers
Eudoxus
,
I
have
a
friend
,
a
Jansenist
,
who
has
all
the
Casuists
of
the
Society
,
and
who
will
be
delighted
to
shew
them
to
us
.
But
I
do
not
believe
we
ought
to
begin
there
:
before
we
come
to
the
discussion
of
the
passages
in
the
Jesuit
Divines
,
there
are
some
general
points
,
upon
which
we
may
argue
without
the
help
of
a
library
.
One
of
which
,
is
Pascal's
System
of
the
Jesuits
policy
,
to
make
themselves
masters
of
the
people's
consciences
,
not
for
the
greater
glory
of
God
,
but
for
the
greater
glory
of
the
Society
.
It
is
an
article
of
large
extent
,
and
many
things
depend
upon
it
:
and
in
the
Provincial
Letters
great
care
is
taken
,
that
the
readers
shou'd
never
lose
it
quite
out
of
sight
:
and
if
we
take
Wendroks
word
,
this
is
properly
the
business
,
and
the
subject
matter
of
these
Letters
:
this
you
may
see
by
the
title
he
has
given
his
latin
translation
.
[
*
](B02754-e11640-b)
*
Lewis
Montalt's
Provincial
Letters
,
of
the
Ies●its
moral
and
political
doctrine
.
Ludovici
Montaltij
Litterae
Provinciales
,
de
morali
&
politicâ
Jesuitarum
disciplinâ
.
Let
us
,
I
pray
you
,
this
week
,
read
with
care
and
attention
the
Provincial
Letters
,
and
the
Jesuits
answers
,
and
every
thing
relating
to
this
subject
;
that
we
may
afterwards
communicate
our
reflexions
to
one
another
;
which
done
,
we
will
,
if
you
please
,
descend
to
particulars
;
to
the
end
that
once
for
all
,
we
may
choose
our
sides
.
With
all
my
heart
,
says
Cleander
,
and
you
may
depend
upon
it
,
that
I
will
do
it
with
all
possible
exactness
,
and
all
the
care
imaginable
.
It
must
be
acknowledg'd
,
answers
Eudoxus
,
that
these
Letters
have
given
the
Jesuits
reputation
a
terrible
wound
;
and
that
they
have
debauch'd
and
drawn
away
from
them
a
vast
number
of
their
friends
,
in
Court
,
City
and
Country
.
Nor
has
any
thing
more
increas'd
the
number
of
their
adversaries
:
never
was
there
a
diversion
made
to
better
purpose
,
nor
with
greater
effect
than
this
.
That
book
alone
has
made
more
Jansenists
,
than
Jansenius's
Augustinus
,
and
all
Mr.
Arnauld's
books
together
.
This
book
has
yet
done
more
,
adds
Cleander
;
it
has
made
in
France
a
kind
of
a
third
party
,
which
shall
be
mine
,
in
case
Montaltius
be
not
found
to
impose
upon
the
Jesuits
:
it
is
of
those
,
who
abhorring
novelties
in
the
dispute
of
Grace
,
and
in
all
other
controverted
points
,
submit
themselves
sincerely
to
the
Church
,
without
wrangling
by
the
unsincere
distinction
of
Fact
and
Right
;
and
who
likewise
cannot
bear
the
relaxation
of
morals
,
wherewith
the
Jesuits
are
reproach'd
:
and
upon
my
word
this
party
is
almost
as
numerous
as
the
other
two
.
Without
doubt
it
ought
to
be
very
numerous
,
says
Eudoxus
,
and
I
look
upon
it
to
be
somewhat
like
that
,
which
was
in
France
in
the
beginning
of
Henry
the
IV's
.
Reign
,
whilst
he
continu'd
a
Hugonot
.
The
Zeal
of
Religion
on
one
side
,
and
the
unjust
pretensions
of
the
Leaguers
on
the
other
,
made
an
infinity
of
persons
stand
neuters
,
and
hinder'd
them
from
declaring
either
for
the
League
,
or
for
the
King
,
before
he
imbrac'd
the
Religion
of
his
Ancestors
.
But
I
much
doubt
whether
the
conversion
of
the
Jesuits
wou'd
have
as
good
an
effect
for
them
,
as
that
of
the
King
had
for
himself
;
and
whether
their
innocence
,
if
fully
clear'd
,
wou'd
wholly
turn
that
party
to
their
side
.
The
indifferent
,
and
the
well
minded
honest
people
wou'd
do
them
justice
:
but
how
many
are
there
who
follow
this
third
party
,
either
because
they
were
not
consider'd
,
nor
courted
by
the
Jansenists
,
nor
by
the
Jesuits
;
or
because
,
how
nice
soever
they
are
about
the
article
of
faith
,
they
are
not
so
in
the
article
of
charity
?
How
many
think
you
are
there
,
who
without
examining
,
as
exactly
as
we
intend
to
do
,
the
accusations
against
the
Jesuits
,
have
no
other
ground
,
nor
other
reason
for
the
disadvantagious
judgments
they
pass
upon
their
doctrin
,
but
the
authority
of
the
Provincial
Letters
;
or
the
authority
of
some
persons
,
who
have
taken
no
more
pains
than
they
,
to
inform
themselves
of
the
truth
?
how
few
in
the
world
have
taken
care
to
defend
themselves
from
being
surpriz'd
in
this
matter
,
either
by
reading
the
Jesuits
answers
,
which
they
have
not
so
much
as
look'd
into
;
or
by
examining
and
comparing
the
passages
,
which
these
Fathers
maintain
were
alter'd
,
mangled
and
transpos'd
;
or
by
certain
reflexions
natural
enuff
,
which
ought
to
have
hinder'd
them
from
precipitating
their
judgment
,
in
things
of
this
nature
and
importance
?
believe
me
,
that
men
,
who
in
the
same
kind
of
offices
and
employments
emulate
or
strive
to
outdo
each
other
,
men
who
in
the
Schools
maintain
and
defend
contrary
opinions
,
and
men
who
being
of
the
same
community
or
society
,
do
greatly
love
it's
fame
and
reputation
,
and
wish
it
might
out-shine
and
excel
all
others
,
are
very
prone
to
pass
a
rash
judgment
on
the
affairs
of
such
,
as
may
stand
in
their
way
,
and
give
them
any
jealousy
,
or
obstruct
their
glory
or
advancement
.
They
are
neither
the
rules
of
prudence
,
nor
of
the
strictest
morals
which
are
then
always
follow'd
:
but
however
it
be
,
the
Jesuits
will
for
a
long
time
,
feel
the
effects
of
the
blow
the
Jansenists
have
given
them
.
It
is
certain
,
answers
Cleander
,
that
the
Gentlemen
of
Port-Royal
shew'd
themselves
Masters
in
the
art
of
policy
and
cunning
:
they
were
very
near
their
ruin
;
the
doctrin
of
Jansenius
had
been
condem'd
at
Rome
;
the
condemnation
receiv'd
with
all
possible
submission
,
not
only
in
France
,
but
likewise
over
all
the
Catholic
Church
;
and
the
King
,
by
an
express
Declaration
,
directed
to
all
the
Prelats
of
the
Kingdom
,
had
commanded
the
publication
and
execution
of
it
:
he
had
sent
the
Popes
Decree
to
the
Paris
Divines
in
Sorbonne
,
and
an
order
in
writing
by
Mr.
de
la
Mothe
Hodencourt
,
the
then
Bishop
of
Rennes
,
that
they
shou'd
take
care
,
for
the
time
to
come
,
that
nothing
,
thô
never
so
little
deviating
from
this
rule
of
Faith
,
shou'd
be
taught
or
advanc'd
,
either
in
Theses
or
Lessons
by
the
Doctors
or
Batchelers
of
their
Society
.
Upon
this
order
,
they
made
a
decree
,
prohibiting
all
Doctors
and
Batchelers
from
teaching
or
defending
any
of
the
propositions
condem'd
,
upon
pain
of
being
expell'd
the
University
.
The
Clergy
of
France
,
then
assembled
at
Paris
,
had
written
to
Pope
Innocent
the
X.
upon
the
conclusion
of
this
important
affair
,
Letters
of
thanks
and
congratulation
,
signed
by
Cardinal
Mazarin
and
all
the
other
Prelats
.
The
distinction
of
Fact
and
Right
,
which
seem'd
to
be
the
parties
last
ressource
,
was
,
sometimes
after
,
detested
,
by
another
Assembly
of
the
Clergy
,
as
a
wicked
evasion
,
and
pernicious
artifice
of
the
Port-Royal's
,
to
re-establish
,
insensibly
,
their
errors
.
Nor
cou'd
there
possibly
be
any
thing
better
done
,
to
confound
and
break
all
this
party's
measures
,
than
the
circular
Letter
written
,
upon
this
occasion
,
by
the
Bishops
of
this
Assembly
,
to
all
the
rest
of
the
Bishops
of
the
Kingdom
;
and
their
Letter
,
which
,
presently
after
,
they
sent
to
the
Pope
,
to
acquaint
his
Holiness
with
this
new
difficulty
and
contrivance
.
Mr.
Arnauld's
proposition
,
That
the
Gospel
points
us
out
a
just
Man
in
the
person
of
Saint
Peter
,
who
upon
an
occasion
wanted
Grace
,
wherein
it
cannot
be
sayd
that
he
did
not
Sin
:
after
several
consultations
in
Sorbonne
,
was
condem'd
and
declar'd
rash
,
wicked
,
blasphemous
,
already
anathematiz'd
and
heretical
:
he
himself
turn'd
out
of
Sorbonne
,
with
disgrace
,
his
name
blotted
out
of
the
Catalogue
of
Doctors
,
and
by
the
same
decree
,
all
that
shou'd
come
into
their
assemblies
,
and
all
the
Batchelers
,
that
,
for
the
future
,
shou'd
hold
Divinity
acts
,
were
oblig'd
to
subscribe
to
this
censure
and
condemnation
.
In
a
word
,
there
never
was
any
party
more
scurvily
handled
and
run
down
,
than
this
was
,
both
by
the
Ecclesiastic
,
and
by
the
Secular
powers
.
When
these
cunning
men
,
all
on
a
sudden
,
altering
the
Scene
chang'd
the
whole
face
of
things
;
and
at
the
same
time
that
some
pittied
,
others
blam'd
,
and
not
a
few
affronted
them
,
and
rejoyc'd
at
their
condition
,
they
fell
upon
acting
a
Comedy
,
that
made
the
Spectators
forget
all
that
had
newly
past
;
they
started
a
fresh
game
,
and
put
a
tric
upon
the
Public
almost
without
their
perceiving
it
;
and
made
them
hunt
the
Jesuits
,
upon
whom
turning
short
they
fell
with
violence
,
fury
and
cunning
;
having
at
first
made
a
shew
,
as
if
their
design
had
been
to
run
down
the
Sorbonne
;
they
put
them
upon
the
defensive
,
and
push'd
them
home
so
briskly
,
that
they
got
ground
,
and
gain'd
the
applauses
of
many
,
who
a
little
before
had
no
thoughts
for
them
,
but
of
rage
and
indignation
.
Infine
many
,
after
they
had
,
for
some
time
,
look'd
upon
them
as
corrupters
of
the
faith
,
were
insensibly
drawn
in
,
to
consider
them
as
the
great
defenders
and
restorers
of
Christian
Morals
,
and
the
disciplin
of
the
Church
.
As
,
far
as
I
perceive
,
replies
Eudoxus
,
you
are
well
instructed
in
this
history
.
I
was
that
year
at
Paris
,
answers
Cleander
,
where
I
finish'd
my
Studies
in
the
Law
.
I
had
some
friends
among
both
parties
,
which
made
me
improve
,
more
then
ever
,
the
curiosity
I
always
had
to
know
what
passes
in
such
kind
of
disputes
.
I
knew
a
great
deal
of
the
intrigues
of
both
sides
,
and
I
cou'd
at
that
time
have
written
admirably
well
the
history
of
Jansenisme
.
Since
it
is
so
,
sayd
Eudoxus
,
recollect
I
pray
you
the
particular
history
at
least
of
the
Provincial
Letters
,
and
tell
me
all
the
circumstances
of
that
whole
affair
.
This
perhaps
may
not
be
unuseful
towards
instructing
us
in
the
cause
now
in
hand
.
With
all
my
heart
,
answers
Cleander
,
I
remember
them
very
well
,
and
can
satisfie
you
immediately
.
Mr.
Arnould
perceiv'd
,
that
all
the
serious
Apologies
he
cou'd
make
for
Jansenius
and
himself
,
cou'd
never
miss
of
being
seriously
examin'd
;
he
was
likewise
well
satisfi'd
,
whatever
good
opinion
he
had
of
his
own
abilities
;
that
having
the
Pope
upon
his
back
,
the
King
,
the
Chancellor
of
France
,
the
Assemblies
of
the
Clergy
,
the
Sorbonne
,
all
the
Universities
,
and
all
the
Communities
(
for
Jansenisme
was
every
where
anathematiz'd
)
he
coud
not
be
long
able
to
support
the
cause
.
It
is
hard
for
a
man
to
have
so
many
accusers
,
to
except
against
so
many
judges
,
to
lose
his
cause
in
so
many
Courts
,
and
yet
all
this
notwithstanding
to
persuade
the
world
that
he
is
still
innocent
.
Being
then
upon
the
very
point
of
falling
into
a
more
grievous
misfortune
than
ever
he
had
met
in
all
his
life
,
that
is
,
of
being
driven
out
of
the
Sorbonne
,
with
the
qualities
of
a
dangerous
fellow
,
a
disturber
of
the
public
,
an
opiniator
and
a
heretic
,
he
fram'd
a
design
,
not
to
put
by
the
blow
,
this
he
saw
was
unavoidable
,
but
to
make
it
matter
of
sport
to
himself
and
friends
;
and
to
contrive
things
so
,
that
the
public
might
laugh
at
it
;
in
hopes
that
the
people
weary
of
the
difficult
questions
,
which
,
for
a
long
time
,
had
busied
the
Sorbonne
,
they
might
perhaps
willingly
take
that
occasion
to
divert
themselves
;
and
that
then
possibly
the
farce
might
blot
out
all
the
impressions
the
precedent
serious
Scene
had
left
.
And
this
it
was
,
that
occasion'd
the
publishing
of
the
first
Letter
to
the
Provincial
:
who
was
not
a
Jack
of
Lent
,
a
man
in
the
clouds
,
as
many
believ'd
,
but
a
real
person
Mr.
Perier
by
name
,
Counsellor
in
the
Court
of
Exchequer
at
Clermont
in
Auvergue
.
I
know
what
he
was
,
says
Eudoxus
interrupting
him
,
it
was
he
,
that
made
the
famous
experiment
of
the
quicksilver
upon
the
Mountain
Puy
de
Damme
,
at
the
entreaty
of
his
brother-in-law
Mr.
Pascal
.
The
very
same
,
answers
Cleander
;
but
althô
there
are
eighteen
Letters
,
under
the
title
of
Letters
to
one
in
the
country
,
and
which
at
this
day
pass
under
the
name
of
Mr.
Pascal
,
yet
were
they
not
all
written
to
that
one
and
the
same
man
:
nor
is
it
certain
,
as
some
will
have
it
,
that
they
were
all
writ
by
Mr.
Pascal
.
You
your self
may
remember
,
that
only
the
first
ten
are
directed
to
the
Country
Gentleman
.
The
six
which
next
follow
,
were
written
to
the
Reverend
Fathers
the
Jesuits
,
and
the
two
last
to
Father
Annat
.
I
know
that
,
says
Eudoxus
,
but
I
am
surpriz'd
at
what
you
tell
me
,
that
it
is
not
certain
,
that
all
the
eighteen
Letters
are
Mr.
Pascal's
.
You
see
that
Mr.
Perrault
,
in
his
Dialogues
,
makes
him
the
author
of
them
all
without
any
exception
.
It
is
,
says
he
,
the
illustrious
Mr.
Pascal
with
his
eighteen
Provincial
Letters
.
And
he
that
writes
the
seventeenth
Letter
declares
himself
the
author
of
the
preceding
sixteen
.
Wendrok
also
in
his
latin
translation
seems
,
every
where
to
suppose
,
they
were
all
the
products
of
one
pen
;
what
then
can
make
you
doubt
it
?
I
have
seen
,
answer'd
Cleander
,
some
Manuscript
memoirs
,
by
which
it
appears
,
that
the
three
first
Letters
were
Mr.
Arnauld's
;
and
where
it
is
also
added
,
that
this
Doctor
having
sent
them
to
Mr.
Pascal
,
thô
at
that
time
there
was
some
little
misunderstanding
between
them
,
Mr.
Pascal
judg'd
it
not
advantagious
,
to
carry
on
the
raillery
farther
in
such
abstracted
subjects
,
as
were
treated
of
in
those
Letters
:
that
in
order
to
engage
,
or
amuse
the
public
,
it
was
necessary
to
find
something
more
material
,
and
more
intelligible
:
that
the
Casuists
decisions
,
was
a
much
fitter
subject
for
such
kind
of
pleasantries
,
and
that
it
was
not
difficult
,
to
expose
and
bring
them
into
play
.
Whereupon
he
propos'd
to
him
,
in
general
,
a
Scheme
how
the
work
might
be
carried
on
:
which
was
so
very
pleasing
to
Mr.
Arnauld
,
and
all
the
Port-Royal
,
that
they
wholly
left
to
him
their
interests
,
as
well
the
manner
and
conduct
,
as
the
execution
of
this
affair
:
so
that
in
a
little
time
after
,
that
is
to
say
,
about
the
end
of
February
1656
,
the
fourth
Letter
under
the
former
title
appear'd
;
which
was
the
first
of
Pascal's
,
according
to
this
account
,
which
I
will
not
warrant
,
considering
the
testimonies
you
have
produc'd
,
of
Mr.
Perrault
,
of
Wendrok
,
that
is
to
say
,
of
Mr.
Nicole
,
and
of
the
seventeenth
Letter
.
And
indeed
the
very
stile
of
the
three
first
Letters
determins
me
to
follow
the
common
opinion
:
for
there
is
in
them
too
much
lightness
and
humor
,
to
come
from
Mr.
Arnauld
,
and
too
much
gall
and
bitterness
,
to
fall
from
the
pen
of
this
Doctor
.
However
it
be
,
it
is
also
pretended
,
that
notwithstanding
the
great
success
of
this
fourth
Letter
,
the
Knight
of
Meree
advis'd
Pascal
to
lay
aside
absolutly
the
matter
of
Grace
,
which
was
also
handled
in
this
,
althô
in
reference
to
Morals
,
and
to
give
himself
a
greater
latitude
,
than
that
subject
wou'd
allow
of
:
an
advice
,
which
he
willingly
follow'd
to
the
Jesuits
cost
;
whom
he
made
answerable
,
in
spite
of
all
they
cou'd
say
in
their
own
defence
,
for
the
most
odious
and
most
extravagant
things
in
point
of
Morals
,
contain'd
in
the
Satyr
against
the
Casuists
.
These
indeed
are
considerable
particularities
,
says
Eudoxus
,
and
of
which
very
few
are
inform'd
.
I
have
yet
more
curious
and
more
certain
ones
to
acquaint
you
with
,
continues
Cleander
,
you
know
what
our
writers
of
Comedies
do
commonly
practise
,
before
they
expose
their
works
to
the
judgment
of
the
Public
;
they
have
their
friends
and
approvers
,
who
are
sure
to
cry
them
up
;
among
whom
there
is
,
commonly
,
some
Lady
of
the
first
rank
for
wit
and
quality
,
who
takes
upon
her self
the
fate
and
setting
off
of
the
play
:
and
points
out
before
hand
to
her
friends
,
all
the
several
places
they
are
to
clap
and
admire
.
It
was
concluded
very
fit
and
convenient
,
not
to
neglect
this
innocent
kind
of
artifice
,
to
help
forward
the
success
of
the
Provincial
Letters
.
Nevers
house
,
now
the
Pallace
of
Conti
,
was
then
the
meeting
place
of
the
wittiest
persons
and
the
most
accomplish'd
in
Paris
,
invited
thither
,
by
the
extraordinary
civility
,
genteelness
and
magnificence
of
Madam
du
Plessis
Guenegaud
the
Secretary
of
State
's
Lady
.
The
Gentlemen
of
Port-Royal
,
with
whom
this
Lady
entertain'd
a
great
correspondence
,
pitch'd
upon
her
to
bring
the
Provincial
Letters
into
reputation
,
even
before
they
were
publish'd
.
Those
who
oftenest
waited
upon
her
,
were
the
Abbot
of
........
who
at
that
time
was
very
remarkable
for
his
wit
and
merits
,
but
yet
had
not
then
thought
of
writing
a
book
Of
the
duties
of
a
Monastic
Lise
.
Mr.
........
and
Mr.
........
both
afterwards
Counsellors
of
State
,
and
famous
for
their
superintendencies
,
and
their
Ambassys
.
Mr.
........
then
a
Hugenot
,
Joucquet
the
superintendent
's
favorit
,
and
some
others
.
To
these
she
read
the
sixth
Letter
,
which
had
been
sent
to
her
in
manuscript
,
and
did
not
forget
as
they
came
in
her
way
,
to
make
them
take
notice
of
all
the
excellencies
she
her self
had
before
observ'd
in
it
.
You
will
easily
believe
,
that
these
Gentlemen
did
not
refuse
to
give
in
their
suffrages
,
not
one
of
them
was
wanting
in
his
duty
on
this
occasion
.
The
praises
they
every
where
gave
this
Letter
made
all
the
world
impatient
to
see
so
great
a
master-piece
;
which
soon
after
appear'd
;
and
from
Paris
quickly
spread
it self
over
all
the
Provinces
of
the
Kingdom
;
where
it
made
such
a
clutter
,
such
a
hurly burly
as
put
the
Fathers
of
the
Society
into
no
small
consternation
.
The
Post
never
had
so
good
a
time
on
't
,
sayd
Eudoxus
interrupting
him
:
copies
of
it
were
sent
to
all
the
Cities
of
France
:
and
althô
I
was
very
little
known
to
the
Gentlemen
of
Port-Royal
,
I
receiv'd
from
them
a
great
packet
,
post
paid
,
in
a
City
of
Britany
where
I
then
was
.
I
imparted
the
contents
to
my
friends
,
and
we
read
the
Letter
with
a
great
deal
of
pleasure
.
They
took
almost
the
same
method
for
the
following
Letters
,
answers
Cleander
;
the
seventh
by
that
means
,
got
as
far
as
into
Cardinal
Mazarin's
hands
,
who
,
as
all
others
did
,
laugh'd
at
it
very
heartily
.
The
eighth
came
not
out
till
the
following
month
,
on
purpose
,
it
seems
,
to
have
it
wish'd
for
:
for
every
thing
relating
to
this
matter
seem'd
to
be
carried
on
with
great
art
,
care
and
circumspection
.
Very
few
knew
for
certain
the
hand
from
whence
these
Letters
came
:
all
others
did
but
guess
at
the
Author
.
The
honor
of
them
was
given
to
Mr.
de
Gomberville
,
and
this
report
was
spread
all
over
Paris
:
but
he
freed
himself
from
it
,
by
a
letter
he
writ
to
his
friend
,
Father
Castillon
,
at
that
time
,
Rector
of
the
Jesuits
College
.
In
the
mean
time
this
mighty
success
did
not
hinder
a
great
many
,
after
their
sport
and
fit
of
laughter
was
over
,
from
making
some
very
serious
reflexions
;
nor
from
being
scandaliz'd
at
the
outragious
manner
wherein
the
Jesuits
were
rail'd
at
,
and
the
reputation
of
a
Society
torn
to
pieces
,
which
till
then
had
not
only
pass'd
for
men
of
exemplary
lives
and
good
manners
,
but
also
of
eminent
and
orthodox
learning
.
The
very
Marchioness
of
Sablé
thô
at
that
time
very
much
in
the
interests
of
the
Port-Royal
,
cou'd
not
one
day
refrain
from
asking
Pascal
,
if
he
were
very
certain
that
all
he
had
written
in
his
Letters
was
true
:
for
if
all
there
sayd
be
not
true
,
with
what
conscience
,
says
she
,
can
you
publish
them
,
and
every
where
decry
so
considerable
a
body
as
that
of
the
Jesuits
?
Pascal
answer'd
her
,
that
it
was
their
business
who
furnish'd
him
with
the
memoires
to
take
care
of
that
,
and
not
his
,
who
did
but
order
and
put
them
together
.
I
know
this
particular
point
to
be
true
,
continues
Cleander
,
from
two
very
worthy
persons
of
good
credit
to
whom
the
Marchioness
of
Sablé
her self
recounted
it
,
more
then
once
,
in
the
later
years
of
her
life
.
It
seems
to
me
,
sayd
Eudoxus
,
that
in
reality
Pascal
did
not
act
very
conformably
to
the
principles
of
severe
Morals
:
nor
do
I
know
,
that
he
cou'd
find
any
one
,
in
those
principles
he
calls
loose
or
relax'd
,
which
,
in
an
affair
of
this
nature
,
wou'd
have
allow'd
him
to
depend
upon
,
or
govern
himself
,
by
the
eyesight
and
fidelity
of
another
:
especially
knowing
full
well
,
that
those
,
who
gave
him
the
papers
,
were
declar'd
enemies
to
the
Jesuits
.
As
to
the
rest
,
answer'd
Cleander
,
after
the
tenth
,
the
following
Letters
were
not
altogether
pure
attacks
:
for
by
this
time
Pascal
was
oblig'd
to
put
himself
upon
the
defensive
:
because
the
Jesuits
pretended
,
they
had
convinc'd
the
Port-Royal
of
a
great
number
of
falsifications
and
impostures
,
upon
which
,
it
wou'd
not
have
consisted
with
their
honor
,
to
have
been
altogether
silent
.
Mr.
Nicole
,
under
the
name
of
Wendrok
,
soon
after
runs
in
,
to
their
succor
,
or
rather
was
put
on
,
or
let
loose
by
the
party
,
to
finish
and
compleat
the
ruin
and
defeat
of
the
Jesuits
.
He
begun
,
in
a
very
loud
and
high
tone
,
the
latin
commentaries
,
which
he
added
to
his
translation
of
the
Provincial
Letters
;
and
in
them
treats
the
Jesuits
like
a
company
of
sad
and
miserable
wretches
.
In
a
word
,
the
whole
contrivance
succeeded
,
even
beyond
the
contrivers
own
expectations
.
And
thus
you
have
a
brief
account
of
all
I
know
,
concerning
the
history
of
the
Provincial
Letters
:
of
which
,
nothing
more
was
at
that
time
farther
sayd
.
Cleander
took
his
leave
of
Eudoxus
,
and
they
did
not
,
as
they
had
agreed
,
begin
to
speak
any
more
of
them
for
some
days
after
;
that
they
might
have
time
to
read
over
,
and
consider
what
had
been
written
,
on
both
sides
,
upon
the
subject
of
the
Jesuits
Morals
.
The
Second
Discourse
.
CLeander
being
come
to
Eudoxus's
house
,
to
begin
their
Discourses
touching
the
matter
propos'd
,
found
him
in
his
Closet
,
still
busied
in
turning
over
several
books
,
for
and
against
the
Jesuits
;
wherein
he
had
made
a
great
many
remarks
,
and
layd
them
altogether
upon
his
table
.
Ho
then
sayd
he
coming
in
,
what
think
you
now
of
the
Jesuits
polities
,
and
the
reflexions
Pascal
has
made
upon
this
article
?
have
you
at
last
found
the
first
part
of
Mr.
Perrault's
panegyric
of
the
Provincial
Letters
true
?
Is
there
nothing
but
solidity
in
his
reasonings
?
for
this
is
a
point
of
reasoning
:
and
it
is
an
effect
of
Mr.
Pascal's
sagacity
,
to
have
discover'd
mysteries
till
then
so
cunningly
conceal'd
:
it
is
also
much
for
his
honor
,
that
he
has
open'd
the
eyes
of
the
world
,
in
a
matter
of
so
great
importance
.
Several
things
,
says
Cleander
,
make
me
suspect
this
System
:
it
is
indeed
a
System
,
as
you
very
well
call
it
:
the
question
is
,
whether
what
he
has
there
asserted
,
be
solidly
and
strongly
prov'd
and
made
out
;
or
whether
,
at
the
bottom
,
it
be
nothing
but
a
pure
hypothesis
;
which
being
propos'd
in
a
plausible
manner
,
made
the
reader
at
first
sight
say
,
that
this
might
very
well
be
:
and
which
being
continued
,
and
always
supported
,
by
the
same
kind
of
artifice
,
do's
so
manage
the
understandng
,
that
he
is
at
last
persuaded
,
it
is
a
most
certain
truth
.
This
,
in
reality
,
is
the
main
point
of
the
difficulty
,
answer'd
Eudoxus
,
and
nothing
cou'd
be
better
stated
.
But
let
us
look
into
the
book
:
it
is
at
the
beginning
of
the
fifth
Letter
,
that
Pascal
lays
open
the
policy
and
mysteries
of
the
Jesuits
:
out
of
which
Cleander
read
these
words
.
See
here
Sir
what
I
promis'd
you
:
these
are
the
first
draughts
of
the
good
Fathers
,
the
Jesuits
Morals
:
of
those
eminent
men
,
for
learning
and
wisdom
,
who
are
all
guided
by
the
Spirit
of
God
,
which
is
more
certain
then
all
Philosophy
;
perhaps
you
think
I
am
in
jest
:
but
I
speak
seriously
,
or
rather
,
it
is
they
themselves
that
speak
in
their
book
,
intituled
Imago
primi
saeculi
;
I
do
but
copy
their
own
words
in
this
part
of
the
encomium
,
as
well
as
in
that
which
follows
.
It
is
a
society
of
men
,
or
rather
of
Angels
,
who
were
foretold
by
Isaias
in
these
words
,
Go
forth
you
Angels
light
and
nimble
.
Is
not
this
a
very
clear
prophecy
of
them
?
they
are
the
Spirits
of
Eagles
,
a
company
of
Phenixes
,
for
an
author
has
lately
discover'd
,
that
there
are
more
birds
of
this
kind
,
than
one
,
at
a
time
:
they
have
chang'd
the
whole
face
of
Christianity
:
you
must
needs
believe
it
,
since
they
themselves
affirm
it
;
and
you
will
quickly
perceive
it
,
by
the
sequel
of
this
discourse
,
which
will
inform
you
of
their
maxims
.
I
was
very
desirous
to
be
fully
instructed
in
them
;
and
wou'd
not
trust
to
what
my
friend
had
sayd
of
them
,
but
resolv'd
to
see
them
with
my
own
eyes
,
but
I
found
he
had
told
me
nothing
but
truth
:
I
believe
he
never
tells
a
lye
:
you
will
see
that
by
the
account
of
our
conferences
.
In
one
that
I
had
with
him
,
he
told
me
such
strange
things
,
that
I
cou'd
hardly
believe
them
;
but
he
shew'd
them
in
these
Fathers
own
books
:
insomuch
that
I
had
nothing
to
say
in
their
defence
,
but
that
they
were
the
opinions
of
some
of
their
particular
Divines
,
and
therefore
that
it
was
unjust
,
to
impute
them
to
the
whole
body
:
and
I
assur'd
him
,
I
knew
some
of
'um
,
as
severe
,
as
those
he
had
quoted
were
loose
and
remiss
.
Hereupon
he
discover'd
to
me
the
Spirit
of
the
Society
,
which
is
not
known
to
all
the
world
:
and
perhaps
you
will
be
very
glad
to
understand
it
,
which
take
in
these
his
own
words
.
You
think
,
sayd
he
,
to
do
them
a
great
favor
,
by
shewing
that
some
of
their
Fathers
,
are
,
as
conformable
to
the
maxims
of
the
Gospel
,
as
others
,
of
them
,
are
the
contrary
:
and
thence
you
will
conclude
,
that
the
large
opinions
are
not
to
be
charg'd
upon
the
whole
Society
.
I
understand
you
very
well
,
for
if
they
were
to
be
charg'd
upon
the
whole
,
they
wou'd
never
have
suffer'd
,
that
any
of
their
Society
shou'd
have
publish'd
so
different
opinions
.
But
since
they
have
also
some
among
them
,
who
maintain
licentious
doctrins
,
you
ought
likewise
to
conclude
,
that
the
doctrin
of
the
whole
Society
is
not
that
which
is
strictly
Christian
:
for
if
that
consequence
were
to
be
made
,
they
wou'd
never
have
tolerated
such
loose
opinions
in
any
of
their
Fathers
.
And
what
,
answer'd
I
,
cou'd
then
be
the
design
of
the
whole
body
?
it
is
without
doubt
that
they
have
no
certain
form'd
design
,
and
that
every
one
has
the
liberty
to
say
,
at
all
adventures
,
whatever
he
thinks
upon
any
subject
.
That
cannot
be
,
answer'd
he
:
so
great
a
body
cou'd
not
subsist
,
by
so
rash
and
inconsiderate
a
conduct
;
nor
without
a
Soul
,
that
directs
and
governs
all
it's
motions
.
Besides
that
,
they
have
an
order
to
print
nothing
,
without
the
approbation
of
their
Superiors
.
But
how
,
sayd
I
,
can
those
very
Superiors
consent
,
to
Maxims
so
very
different
?
That
is
,
reply'd
he
,
what
I
wou'd
have
you
understand
.
Know
then
,
that
their
intention
,
is
not
,
to
corrupt
mens
manners
;
no
,
no
,
that
is
not
their
design
:
but
neither
it
the
reformation
of
them
,
their
only
aim
:
that
wou'd
be
a
piece
of
bad
policy
:
but
you
may
see
what
their
thoughts
are
.
They
have
so
good
an
opinion
of
themselves
,
as
to
believe
,
that
it
is
both
useful
and
necessary
for
the
good
of
Religion
,
that
their
credit
shou'd
reach
every
where
,
and
that
they
shou'd
govern
all
mens
consciences
:
and
because
the
Gospel
and
severe
Maxims
are
proper
for
some
sort
of
persons
,
they
make
use
of
them
,
as
oft
as
occasion
requires
.
But
because
these
Maxims
do
not
agree
with
the
design
of
the
greatest
number
of
men
,
they
lay
them
aside
,
when
they
have
to
do
with
any
of
this
last
sort
;
that
they
may
have
wherewithal
to
please
and
satisfie
all
the
world
.
For
this
reason
,
having
to
do
with
persons
of
all
sorts
;
of
different
tempers
,
conditions
,
and
countries
,
they
judg'd
it
necessary
,
to
have
Casuists
suited
to
this
great
diversity
.
From
this
principle
,
you
'll
easily
judge
,
that
if
they
had
no
others
,
but
Casuists
of
loose
Morals
,
they
wou'd
ruin
their
chief
design
;
which
is
to
get
all
the
world
into
their
own
conduct
and
management
;
because
,
that
those
,
who
are
truly
pious
and
devout
,
wou'd
endeavor
to
seek
and
find
out
a
more
certain
way
.
But
since
there
are
but
a
few
of
this
sort
,
they
do
not
need
many
severe
Directors
to
guide
them
:
they
have
a
few
severe
ones
,
for
the
few
devout
;
but
a
vast
number
of
the
loose
ones
for
the
croud
and
multitude
of
those
that
seek
for
relaxation
.
It
is
by
this
obliging
and
accommoding
conduct
,
as
Father
Petavius
calls
it
,
that
they
open
their
arms
to
all
the
world
:
for
if
any
one
comes
to
'um
,
who
is
resolv'd
to
restore
his
ill
gotten
goods
,
you
need
not
fear
that
they
will
put
him
by
.
On
the
contrary
,
they
will
commend
and
confirm
him
in
so
holy
a
resolution
:
but
if
another
comes
,
that
wou'd
have
absolution
without
restitution
;
it
will
be
hard
,
if
they
do
not
find
means
to
do
it
,
which
they
themselves
will
warrant
.
By
this
course
they
keep
all
their
friends
,
and
secure
themselves
against
their
enemies
:
for
if
they
be
reproach'd
,
with
the
looseness
of
their
Morals
,
they
immediatly
produce
their
austere
Directors
,
together
with
some
books
they
have
made
of
the
rigor
and
severity
of
the
Christian
law
:
and
the
simple
people
,
and
such
as
do
not
look
into
the
bottom
,
the
depth
of
things
,
are
contented
and
put
off
with
these
kind
of
proofs
.
Thus
they
are
furnish'd
for
all
sorts
of
persons
,
and
answer
so
well
,
according
to
what
is
demanded
,
that
when
they
are
in
Countries
,
where
a
Crucifi'd
God
passes
for
folly
,
they
suppress
the
scandal
of
the
Cross
,
and
preach
Jesus
Christ
a
glorious
,
not
a
suffering
Savior
;
as
they
have
done
in
the
Indies
and
in
China
;
where
,
they
have
allow'd
Christians
,
even
the
practice
of
Idolatry
,
by
the
subtil
invention
of
making
them
hide
under
their
cloaths
the
Image
of
Jesus
Christ
;
to
which
they
teach
them
to
direct
,
mentally
,
the
public
adorations
,
which
they
make
to
the
Idol
Chacim-choan
,
and
to
their
Keum-fucum
;
as
Gravina
the
Dominican
objects
against
them
,
and
as
the
Spanish
Memorial
presented
to
Philip
the
IV
King
of
Spain
,
by
the
Franciscans
of
the
Philippine
Islands
,
reported
by
Thomas
Hurvado
in
his
book
of
Christian
Martyrs
page
427
,
do's
witness
:
insomuch
that
the
Congregation
of
Cardinals
,
De
propaganda
fide
was
oblig'd
to
forbid
the
Jesuits
,
in
particular
,
under
pain
of
excommunication
,
not
to
suffer
the
adoration
of
Idols
upon
any
pretext
whatsoever
;
nor
to
hide
the
mystery
of
the
holy
Cross
from
those
they
instructed
in
Religion
:
Commanding
them
,
expresly
,
not
to
Baptise
any
that
were
ignorant
in
this
point
;
and
injoyning
them
,
to
expose
openly
in
their
Churches
the
Image
of
the
Crucifix
;
as
is
at
large
set
down
in
the
decree
of
this
Congreation
dated
9th
.
July
1646
,
sign'd
by
Cardinal
Caponi
.
You
see
now
,
how
they
have
spread
themselves
over
all
the
earth
,
by
the
help
of
the
doctrin
of
probable
opinions
,
which
is
the
spring
and
ground
of
all
this
irregularity
and
corruption
.
It
cannot
but
be
acknowledg'd
,
sayd
Eudoxus
,
crying
out
as
soon
as
he
had
done
reading
,
that
all
this
is
admirably
well
sayd
.
These
little
bits
of
Imago
primi
saeculi
,
are
well
brought
in
,
and
apply'd
the
best
in
the
World
:
that
plain
short
stile
he
begins
with
;
those
little
jesting
reflexions
,
in
two
words
,
by
way
of
parenthesis
;
Is
it
not
a
clear
Prophecy
of
them
.......
I
believe
he
never
tells
a
ly
;
are
,
at
once
,
both
enlivening
and
diverting
.
In
that
natural
plain
way
of
relating
a
thing
,
that
cunning
artifice
to
prepare
the
readers
mind
,
by
finding
ways
to
remove
all
obstacles
,
which
might
hinder
what
one
is
about
to
say
from
being
believ'd
;
there
is
not
a
word
,
that
do's
not
answer
his
end
,
and
serve
to
disarm
the
Jesuits
before
hand
.
This
particular
fact
,
of
the
Idolatry
in
China
,
mention'd
as
it
were
but
by
accident
,
or
by
the
by
,
and
,
without
any
seeming
affectation
,
recounted
in
few
words
,
but
yet
without
omitting
one
single
circumstance
that
might
contribute
to
it's
being
believ'd
as
soon
as
spoken
.
It
's
no
small
prejudice
to
the
Jesuits
,
sayd
Cleander
interrupting
him
,
that
they
do
not
own
this
thing
,
and
that
they
pretend
to
have
undeniably
refus'd
the
imposture
.
That
's
no
matter
,
pursued
Eudoxus
:
I
find
my self
persuaded
by
this
,
almost
in
spite
of
me
;
and
I
am
of
opinion
,
that
a
great
many
others
ought
to
be
so
too
.
But
observe
how
Pascal
,
in
a
few
pages
,
has
compris'd
and
prepar'd
all
that
was
necessary
for
his
chief
design
;
which
is
to
make
all
the
Jesuits
writers
faults
and
mistakes
to
light
upon
,
and
be
imputed
to
the
whole
body
:
say
what
you
please
,
this
is
a
bit
they
cannot
swallow
or
digest
;
this
little
piece
,
this
particular
instance
,
is
not
to
be
answer'd
.
As
to
the
rest
,
continues
he
,
let
that
go
for
nothing
:
For
I
see
you
ready
,
in
your
turn
,
to
accuse
me
of
being
prepossess'd
in
favor
of
Pascal
:
all
that
I
pretend
to
say
,
is
,
that
he
has
given
this
passage
a
delicat
turn
;
express'd
it
so
very
finely
,
that
nothing
cou'd
be
more
persuasive
,
or
at
least
more
seducing
.
Whatever
you
wou'd
say
of
it
,
answer'd
Cleander
,
I
see
plainly
,
that
the
Jesuits
are
not
very
safe
in
your
hands
:
and
that
without
any
great
force
upon
your self
,
you
cou'd
stand
up
stifly
in
defence
of
what
I
have
just
now
read
to
you
,
in
case
you
shou'd
not
see
it
fully
and
perfectly
refuted
.
Not
so
fast
,
reply'd
Eudoxus
,
do
not
I
pray
distrust
my
equity
.
I
have
newly
vow'd
,
to
be
indifferent
and
stand
neuter
,
between
both
parties
,
and
nothing
is
able
so
to
dazzle
me
,
as
to
make
me
mistake
the
truth
.
'T
is
with
the
same
disposition
of
mind
,
answer'd
Cleander
,
that
I
am
resolv'd
to
tell
you
,
plainly
,
and
without
exaggeration
,
what
may
be
sayd
in
favor
of
the
Society
.
The
end
and
policy
of
the
Jesuits
,
sayd
he
,
is
,
to
make
themselves
Masters
of
all
mens
Consciences
;
now
there
are
two
sorts
of
Christians
;
some
that
are
truly
pious
,
who
seek
for
a
sure
way
;
for
whom
the
Jesuits
have
taken
care
to
have
some
severe
Casuists
;
but
a
few
for
the
few
;
whereas
they
have
a
multitude
of
loose
Casuists
,
who
present
themselves
to
the
multitude
of
those
that
seek
for
liberty
and
relaxatien
.
Then
he
adds
:
See
how
they
have
spread
themselves
over
all
the
earth
,
by
the
favor
and
assistance
of
the
doctrin
of
probability
,
which
is
the
source
and
basis
of
all
this
irregularity
and
corruption
.
You
might
have
added
the
direction
of
intention
,
sayd
Eudoxus
interrupting
him
,
together
with
the
doctrin
of
equivocations
:
for
these
also
,
as
Pascal
tells
us
,
are
main
points
of
the
Jesuits
Morals
.
That
's
true
,
reply'd
Cleander
,
but
these
points
,
as
great
and
general
as
they
are
,
may
be
look'd
upon
,
but
as
particular
points
,
which
we
may
examin
at
leisure
:
and
it
seems
to
me
,
that
,
for
the
present
,
we
ought
to
dive
and
sift
into
nothing
but
their
politics
:
the
wonderful
intelligence
they
have
among
themselves
for
one
and
the
same
end
;
and
which
makes
them
,
by
concert
and
contrivance
,
act
,
so
effectually
,
for
the
glory
and
grandeur
of
their
Society
:
and
the
admirable
partition
of
the
rigorous
and
the
relax'd
doctrin
between
their
Doctors
;
of
whom
,
some
are
enjoyn'd
to
make
the
best
of
the
first
,
and
others
of
the
second
:
all
aiming
,
thô
by
so
contrary
means
,
By
the
favor
and
assistance
of
the
doctrin
of
probable
opinions
,
at
one
and
the
same
end
.
To
have
discover'd
this
,
if
you
believe
Pascal
,
Is
,
to
have
found
out
the
Spirit
of
the
Society
,
which
is
not
known
to
all
the
world
.
This
is
,
in
reality
,
the
most
curious
part
of
this
whole
affair
:
and
if
the
discovery
of
the
partition
be
real
and
not
chimerical
,
if
this
particular
,
single
point
,
be
very
certain
,
all
that
he
afterwards
says
of
the
Jesuits
,
may
very
well
be
believ'd
.
I
shoul'd
be
no
longer
shock'd
or
offended
at
Wendrock's
invectives
against
these
Fathers
,
nor
at
the
horrible
injuries
,
wherewith
he
treats
and
oppresses
them
.
But
I
declare
to
you
,
that
I
cannot
easily
conceive
,
nor
seriously
believe
,
that
such
a
project
cou'd
have
been
form'd
,
or
carry'd
on
so
long
;
that
is
to
say
till
Pascal's
time
,
or
at
least
till
the
birth
,
or
springing
up
of
Jansenisme
,
without
any
body
's
perceiving
it
;
or
that
,
during
all
the
wars
and
disputes
the
Protestants
have
had
with
the
Doctors
of
the
Church
of
Rome
,
and
wherein
the
Jesuits
were
always
the
first
assaulted
,
not
one
of
their
obstinat
enemies
,
shou'd
have
thought
of
attaching
them
on
that
side
:
and
that
a
thousand
men
shou'd
have
set
themselves
,
industriously
,
to
examin
,
to
meditate
,
to
criticize
upon
,
to
decry
their
institute
,
to
study
their
conduct
,
and
to
search
into
the
secrets
of
their
pretended
politics
,
and
yet
not
to
make
this
discovery
,
is
a
thing
,
which
,
really
appears
to
me
,
incredible
,
and
morally
impossible
.
For
,
let
us
reason
and
argue
a
little
,
and
sound
,
if
it
be
possible
,
into
the
depth
of
this
policy
.
By
what
person
,
I
pray
you
,
cou'd
this
strange
design
be
conceiv'd
and
brought
forth
?
was
it
by
their
founder
Saint
Ignatius
?
can
we
see
,
I
do
not
say
the
scheme
,
but
the
shadow
or
least
idea
of
it
in
their
Constitutions
?
do
any
of
the
decrees
of
their
General
Congregations
carry
a
tendency
to
this
end
?
can
we
point
at
any
one
of
their
Generals
,
from
Saint
Ignatius
downwards
,
to
this
day
that
has
plotted
this
conspiracy
,
so
fatal
to
the
Gospel
,
and
the
purity
of
our
Savior's
Morals
?
was
it
not
think
you
Father
Caraffa
,
he
,
who
without
dispute
was
one
of
the
holiest
men
of
our
age
,
and
who
,
after
he
had
govern'd
for
some
years
,
died
,
but
just
as
Pascal
had
attributed
so
good
and
laudable
an
intention
to
the
Society
?
for
,
infine
to
carry
on
a
project
fix't
and
determin'd
after
this
manner
,
and
such
as
Pascal
proposes
it
,
the
execution
of
which
depends
upon
the
whole
body
,
or
,
at
least
,
upon
a
great
number
of
particular
members
,
who
must
have
the
same
prospects
and
designs
,
there
must
be
one
conductor
and
one
soul
,
with
whom
all
these
several
particulars
must
have
a
correspondence
,
to
guide
and
influence
the
motion
.
When
Titus
Oates
and
Bedloe
,
some
years
since
,
made
a
scheme
of
a
plot
in
England
,
which
cost
Viscount
Stafford
,
Mr.
Coleman
,
and
the
five
Jesuits
their
lives
,
they
did
not
forget
a
seeming
probability
and
shew
of
truth
.
They
made
the
General
of
the
Jesuits
,
by
the
Pope's
permission
,
to
dispatch
all
Commissions
for
the
war
,
and
dispose
of
all
Offices
of
the
Crown
.
The
witnesses
swore
,
they
had
seen
a
patent
sealed
with
the
Societies
seal
,
by
which
my
Lord
Arundel
was
constituted
Lord
high
Chancellor
of
England
,
by
another
,
my
Lord
Powis
was
made
Lord
high
Treasurer
;
by
a
third
,
my
Lord
Bellasis
was
declar'd
General
of
the
Army
,
that
was
to
be
raised
against
the
King
:
of
this
army
,
my
Lord
Petre
was
appointed
Lieutenant
General
,
all
sign'd
by
Joannes
Paulus
Oliva
General
of
the
Jesuits
.
In
this
manner
things
were
particularly
resolv'd
upon
and
specified
:
the
pretended
head
of
the
plot
,
and
all
the
other
conspirators
,
were
very
well
known
;
and
all
this
was
believ'd
by
the
common
people
of
England
,
and
God
knows
what
horrid
things
were
then
sayd
of
the
Jesuits
politics
.
I
wou'd
fain
see
something
like
that
,
in
this
other
conspiracy
,
of
which
the
Jesuits
are
accus'd
;
especially
,
since
Pascal
gives
us
to
understand
,
as
he
do's
in
the
fifth
Provincial
Letter
,
that
this
great
abuse
,
and
total
subversion
of
our
Saviors
Morals
,
is
,
not
the
effect
of
hazard
,
nor
of
an
extravagant
fancy
,
but
,
a
setled
concerted
matter
;
which
althô
it
be
not
the
Jesuits
end
,
their
principal
end
,
it
is
,
however
,
a
mean
agreed
and
resolv'd
upon
among
them
,
and
of
which
without
any
new
deliberation
they
daily
make
use
,
every
one
in
his
way
,
to
bring
about
their
main
purpose
and
design
.
It
is
pleasantly
done
of
you
,
sayd
Eudoxus
interrupting
him
,
to
compare
Mr.
Pascal
with
Oates
and
Bedloe
;
those
two
gallant
fellows
,
whose
equally
gross
and
infamous
proceedings
had
so
incens'd
Mr.
Arnauld
,
Ho
what
cou'd
there
be
,
answer'd
I
him
,
the
design
of
the
whole
body
?
it
must
needs
be
,
that
they
have
no
certain
fix't
and
determinate
design
,
and
that
every
one
has
the
liberty
to
say
,
at
all
adventures
,
whatever
he
thinks
fit
.
That
cannot
be
,
reply'd
he
;
so
great
a
body
cou'd
not
subsist
with
a
rash
,
inconsiderat
,
conduct
,
or
without
a
soul
,
that
rul'd
and
govern'd
all
it's
motions
.
Besides
they
have
a
particular
order
,
not
to
print
any
thing
,
without
leave
from
their
Superiors
.
But
how
then
,
sayd
I
to
him
,
can
the
Superiors
consent
to
Maxims
so
very
contrary
?
that
is
the
thing
I
am
to
acquaint
you
wirh
,
answer'd
he
.
Know
then
,
&c.
This
is
again
repeated
in
the
ninth
Letter
,
as
a
point
of
the
last
importance
.
And
do
you
not
know
,
says
his
Jesuit
,
that
our
Society
is
answerable
for
all
the
books
of
our
Fathers
?
I
must
needs
instruct
you
in
this
matter
,
for
it
is
very
fit
you
shou'd
know
it
:
there
is
an
order
in
our
Society
,
by
which
all
sorts
of
Printers
and
Booksellers
are
forbid
to
sell
any
of
our
Fathers
works
without
the
approbation
of
the
Divines
,
and
the
permission
of
the
Superiors
of
our
Society
..........
Insomuch
,
that
our
whole
body
is
responsable
,
for
all
the
books
of
every
one
of
our
Fathers
:
whence
it
comes
to
pass
,
that
no
work
of
ours
,
which
has
not
the
spirit
of
the
Society
is
ever
publish'd
,
and
thus
have
I
told
you
,
in
few
words
,
what
I
judg'd
was
convenient
for
you
to
know
.
By
this
you
see
,
continu'd
Eudoxus
,
Pascal
supposes
,
that
this
policy
resides
in
the
Superiors
of
the
Society
;
and
that
it
is
,
by
concert
and
agreement
with
them
,
that
the
inferiors
do
act
,
in
bringing
about
this
design
of
the
whole
body
;
and
he
do's
not
only
suppose
,
but
also
farther
endeavors
to
prove
it
,
by
observing
and
setting
down
,
what
is
very
true
,
that
they
have
a
particular
order
to
print
nothing
without
their
Superiors
permission
.
It
is
of
these
cunning
words
,
reply'd
Cleander
,
you
wou'd
now
discourse
,
words
,
which
are
thrown
in
,
as
it
were
by
the
by
,
without
any
seeming
affectation
,
and
which
yet
notwithstanding
make
the
deepest
impression
upon
the
readers
mind
.
Upon
the
coming
forth
of
the
Jesuits
Apologies
,
they
never
fail'd
to
make
a
great
noise
of
this
their
rule
,
to
print
nothing
without
the
General
's
consent
.
But
this
week
,
as
I
was
looking
over
all
these
matters
,
I
was
very
desirous
to
satisfie
my self
in
this
point
,
as
well
as
in
the
others
.
To
which
end
I
went
ere
yesterday
to
visit
a
Jesuit
of
my
acquaintance
,
a
man
of
wit
and
consideration
;
and
put
him
upon
this
subject
.
I
told
him
,
that
this
particular
order
,
known
to
be
among
their
rules
,
of
printing
nothing
without
their
Generals
leave
,
was
,
by
their
adversaries
,
made
use
of
to
their
prejudice
,
and
,
by
vertue
of
it
,
all
the
faults
of
particular
persons
were
attributed
to
the
whole
body
.
I
see
then
,
sayd
he
to
me
,
that
you
also
have
been
so
good
and
easy
,
as
to
suffer
your self
to
be
trapand
,
drawn
in
and
caught
in
this
net
,
as
before
you
,
several
others
have
been
.
You
call
this
a
particular
order
,
as
if
it
were
not
common
to
us
,
with
almost
all
communities
and
bodys
of
men
where
there
is
any
regularity
and
subordination
;
and
yet
notwithstanding
it
is
but
against
us
only
,
that
it
is
objected
and
improv'd
.
But
the
manner
alone
,
adds
he
,
of
executing
this
order
,
will
convince
you
,
of
the
weakness
of
the
arguments
our
enemies
draw
from
this
topic
:
it
is
true
,
that
we
have
this
rule
or
order
,
to
print
nothing
without
our
Generals
permission
,
but
it
is
not
to
be
suppos'd
,
that
the
General
himself
reads
and
passes
his
own
judgment
upon
all
the
books
printed
by
the
Jesuits
in
every
part
of
the
world
.
If
that
were
so
,
his
whole
business
wou'd
only
be
to
read
books
:
for
there
has
been
a
General
,
under
whose
government
there
were
volumes
enuff
made
,
upon
the
single
controversies
with
the
Protestants
of
Germany
,
Flanders
,
France
and
England
,
to
have
taken
up
and
employ'd
the
whole
time
of
his
Generalship
.
But
for
your
farther
satisfaction
,
you
are
to
know
,
that
the
ordinary
method
of
licencing
books
is
after
this
manner
.
The
General
gives
the
Provincials
power
,
to
approve
of
all
the
books
in
their
own
districts
.
But
you
must
not
fancy
,
that
the
Provincials
themselves
do
read
these
books
;
no
,
no
,
their
other
employments
do
not
allow
them
leisure
for
such
a
work
:
but
they
name
three
persons
to
do
it
,
upon
whose
suffrages
,
they
either
give
or
refuse
their
approbation
,
and
these
three
persons
in
passing
their
judgments
are
oblig'd
to
follow
,
not
their
own
particular
notions
and
prejudices
,
but
(
especially
in
matters
of
Divinity
)
the
opinions
commonly
receiv'd
in
the
Catholic
Schools
and
Universities
.
This
is
usually
the
rule
they
follow
,
wherein
a
great
many
other
very
good
ones
are
included
.
This
is
the
way
ordinarily
taken
for
this
business
,
and
it
is
impossible
it
shou'd
be
done
otherwise
.
So
that
you
see
,
there
is
little
difference
between
a
book
printed
,
upon
the
approbation
of
three
Doctors
of
Sorbonne
with
reference
to
the
whole
house
of
Sorbonne
,
and
a
book
printed
,
upon
the
approbation
of
three
Jesuit
Divines
,
with
reference
to
the
whole
Society
of
Jesuits
.
After
the
Father
had
thus
entertain'd
me
upon
this
subject
,
he
put
me
in
mind
of
the
persecutions
,
rais'd
against
the
Society
in
Father
Coton's
time
,
and
the
beginning
of
their
establishment
in
France
;
occasion'd
by
books
,
brought
from
Italy
and
other
places
,
to
make
the
French
Jesuits
guilty
of
treason
against
the
state
,
or
to
be
look'd
upon
as
enemies
to
the
liberties
of
the
Gallican
Church
,
and
how
the
Court
and
Parlament
,
in
those
days
,
notwithstanding
their
prejudice
,
and
the
suspicions
that
were
continually
suggested
against
them
,
did
always
,
in
that
affair
,
hearken
to
,
and
perfectly
govern
themselves
,
by
reason
.
Now
the
matter
being
thus
,
continu'd
Cleander
,
and
in
reality
not
being
possible
to
be
otherwise
,
do's
it
not
appear
to
you
,
that
the
system
of
the
Jesuits
politics
,
which
Pascal
has
built
upon
this
weak
and
ruinous
foundation
,
is
false
and
malicious
?
and
this
being
allow'd
,
wou'd
not
the
comparison
I
made
,
without
pretending
that
it
was
very
exact
,
be
a
little
more
so
,
than
you
thought
of
first
?
what
a
pleasant
argument
is
this
?
the
Provincial
of
a
Province
in
Spain
approves
a
book
,
upon
the
suffrages
,
or
votes
of
three
Spaniards
of
the
Society
;
this
book
then
being
approv'd
by
the
Superior
,
contains
or
comprehends
the
spirit
of
the
whole
society
.
Now
the
Jesuits
having
several
different
opinions
,
in
their
books
,
about
one
and
the
same
matter
,
this
diversity
among
their
Divines
,
which
is
every
day
to
be
found
,
must
be
an
effect
of
the
General
's
politics
,
who
presides
over
all
,
and
who
takes
care
for
the
glory
and
benefit
of
the
Society
,
to
make
and
keep
up
this
diversity
of
opinions
,
at
no
less
a
price
to
the
Church
,
than
the
subversion
of
Christianity
,
and
the
destruction
of
the
Gospel
:
these
are
things
,
which
a
man
,
upon
the
least
reflexion
,
wou'd
be
asham'd
to
have
once
thought
,
or
but
even
suspected
.
Eudoxus
satisfied
with
this
account
of
Cleanders
,
sayd
to
him
:
you
have
indeed
hit
the
nail
on
the
head
,
and
this
simple
explanation
you
have
made
of
the
matter
,
discovers
,
by
it self
alone
,
the
weakness
,
the
essential
weakness
of
all
Pascals
Letters
.
But
however
,
do
not
value
your self
too
much
,
upon
the
honor
of
this
my
confession
:
for
I
my self
,
for
a
long
time
,
have
had
some
scrupules
about
this
fine
system
,
in
spite
of
the
dazzling
manner
it
is
propos'd
in
:
he
includes
,
or
supposes
certain
paradoxes
,
which
are
highly
improbable
,
and
too
remote
from
the
common
ordinary
notions
and
ideas
:
for
,
according
to
what
Pascal
pretends
to
teach
us
of
the
Jesuits
government
,
all
those
,
who
have
had
any
share
in
it
,
must
needs
have
been
,
and
still
are
,
not
only
great
politicians
(
a
commendation
which
I
my self
know
for
certain
,
several
of
'um
do
not
deserve
)
but
also
most
wicked
profligate
wretches
,
and
the
most
resolv'd
,
and
incorrigible
libertins
,
who
had
absolutely
renounc'd
all
piety
,
and
Religion
.
But
let
me
yet
ask
you
,
once
more
,
what
,
according
to
Pascal
,
is
the
matter
in
dispute
?
nothing
less
,
than
the
overturning
and
confounding
the
whole
Gospel
,
the
introducing
Morals
,
perfectly
carnal
,
instead
of
those
taught
us
by
our
Savior
,
the
profaning
our
greatest
and
most
august
mysteries
;
and
that
in
cold
blood
,
by
previous
agreement
and
methods
,
by
measures
expresly
resolv'd
on
,
marking
out
,
to
every
man
,
the
part
he
was
to
act
in
this
execrable
conspiracy
;
wherein
,
some
were
to
appear
harsh
and
severe
;
others
,
gentle
and
accommoding
.
So
that
,
not
only
the
Superiors
,
but
all
their
Divines
,
all
their
Confessors
,
all
their
Directors
must
engage
in
so
damnable
a
plot
;
that
is
to
say
,
two
thirds
of
this
great
body
:
for
,
excepting
the
yong
men
,
who
are
not
in
holy
orders
,
all
,
or
almost
all
,
some
,
more
,
some
,
less
,
are
employ'd
in
conducting
and
guiding
of
Souls
.
Now
,
to
come
to
the
matter
of
fact
,
I
am
very
confident
,
that
neither
you
,
nor
I
,
nor
any
person
in
Paris
,
nor
in
any
other
parts
of
France
,
nor
even
those
they
call
Jansenists
,
will
ever
believe
,
that
any
Jesuit
,
of
their
acquaintance
,
is
capable
of
such
and
excess
of
impiety
.
I
never
yet
saw
the
man
,
that
sayd
to
me
,
of
any
one
of
them
in
particular
:
I
know
this
Jesuit
,
to
be
a
libertin
,
an
Atheist
,
a
man
without
conscience
,
and
one
,
that
wou'd
sell
his
Soul
,
for
the
glory
and
interest
of
his
Society
:
on
the
contrary
,
they
give
them
,
in
general
,
the
honor
of
certain
vertu's
,
which
can
,
as
little
,
subsist
without
faith
and
the
fear
of
God
,
as
faith
and
the
fear
of
God
can
,
with
the
principles
of
this
damnable
policy
.
The
Jansenists
,
from
time
to
time
,
do
make
some
common
places
in
their
books
,
in
favor
of
their
own
patty
,
which
sometimes
the
Jesuits
,
finding
them
made
to
their
hands
,
may
,
I
hope
,
be
allow'd
to
apply
to
their
own
use
.
As
for
example
,
that
which
is
sayd
in
a
little
book
call'd
Le
Pere
Bouhours
convaincu
de
calomnie
,
and
which
may
serve
for
a
handsome
pithy
conclusion
to
all
I
have
sayd
on
this
subject
.
He
must
be
very
corrupt
himself
and
rotten
at
heart
,
in
the
words
of
that
author
,
who
imagin'd
his
neighbor
cou'd
be
guilty
of
such
desperat
wickedness
and
corruption
;
and
none
,
but
a
man
extreamly
fond
of
the
esteem
of
the
world
,
cou'd
fancy
that
others
,
by
a
form'd
design
,
wou'd
be
willing
to
buy
,
at
the
price
of
their
faith
and
of
their
Salvation
,
a
vain
name
and
reputation
;
or
rather
the
mad
foolish
pleasure
of
being
talk'd
of
,
no
matter
whether
for
good
,
or
for
evil
.
I
will
not
examin
,
continued
Eudoxus
,
the
truth
of
this
reflexion
,
but
supposing
it
very
probable
,
in
reference
to
any
one
particular
;
it
ought
to
appear
much
more
so
,
in
reference
to
the
Superiors
,
Confessors
,
Directors
and
Missioners
of
the
whole
Society
taken
altogether
;
and
it
wou'd
be
in
my
opinion
,
a
less
wonder
,
to
see
,
among
the
Jansenist
Doctors
,
one
or
two
hypocrites
,
libertins
in
their
hearts
,
than
to
see
this
great
number
of
Jesuits
,
without
God
,
without
faith
and
without
conscience
.
But
what
do
I
say
,
their
Superiors
,
their
Directors
,
their
Missioners
?
After
Pascal
had
unvail'd
and
discover'd
all
these
pretended
mysteries
,
and
that
the
Provincial
Letters
had
been
read
by
all
the
Jesuits
;
after
that
,
by
vertue
of
these
Letters
,
so
many
people
believ'd
they
had
a
right
to
accuse
them
of
their
loose
Morals
;
wou'd
none
of
all
those
yong
Jesuits
,
from
whom
till
then
they
had
hid
the
secret
of
their
order
,
and
who
for
the
most
part
do
not
want
wit
,
have
open'd
their
eyes
,
and
abhor'd
to
continue
members
of
so
corrupted
a
body
?
what
desertion
ought
we
not
to
have
seen
,
by
the
favor
of
a
motive
so
specious
and
so
reasonable
as
that
?
for
it
is
not
the
same
thing
in
this
,
as
in
other
orders
:
here
is
always
a
door
open
,
or
at
least
one
that
is
easily
open'd
to
those
who
are
fully
resolv'd
to
be
gone
.
What
fairer
pretence
cou'd
any
such
have
had
,
to
color
their
baseness
,
or
their
inconstancy
?
and
as
for
such
,
as
are
sometimes
turn'd
out
of
the
Society
,
for
their
misbehaviour
and
ill
conduct
,
cou'd
they
have
had
a
more
sure
,
and
a
more
easy
way
to
be
reveng'd
,
than
to
publish
and
reveal
this
mystery
?
or
have
the
Superiors
of
the
Society
,
over
and
above
their
politics
,
the
art
to
infatuat
and
bewitch
men
,
or
,
at
one
bout
,
to
make
so
great
a
number
of
persons
,
Atheists
,
that
have
enter'd
into
their
order
,
for
no
other
end
,
but
to
secure
themselves
,
against
the
corruption
of
the
world
?
now
from
what
I
have
already
sayd
,
it
is
clear
,
this
policy
of
the
Jesuits
,
cou'd
be
no
longer
a
mystery
,
to
any
of
themselves
;
and
not
being
a
mystery
,
it
wou'd
be
a
miracle
,
without
example
,
if
none
among
them
shou'd
have
been
scandaliz'd
at
,
and
afterwards
discover'd
this
so
abominable
and
so
horrid
an
impiety
.
It
wou'd
be
yet
a
much
greater
prodigy
,
answer'd
Cleander
,
to
see
men
of
such
colors
or
characters
,
as
the
Jesuits
are
sometimes
painted
in
,
strive
for
,
and
unanimously
tend
to
the
glory
of
their
Society
,
by
ways
so
different
and
so
unequal
,
as
are
the
employments
of
this
Society
.
Some
are
seen
in
Courts
,
in
credit
and
in
reputation
,
respected
,
applauded
,
and
honored
with
the
kindness
and
confidence
of
Princes
;
whilst
,
at
the
same
time
,
a
very
great
number
dy
,
of
cold
and
hunger
,
in
the
forests
of
Canada
:
others
go
,
with
all
imaginable
joy
and
chearfulness
,
to
ruin
their
healths
for
the
remainder
of
their
lives
,
in
the
Isles
of
south
,
America
;
where
of
thirty
,
there
are
not
found
two
,
that
in
time
are
not
destroy'd
by
the
very
malignity
of
the
air
;
not
to
speak
of
those
,
that
have
been
hang'd
in
England
,
burnt
or
buried
alive
in
Japan
,
the
common
fate
of
a
great
number
of
their
Missioners
.
For
you
must
understand
,
Self-love
,
sayd
Eudoxus
,
is
,
in
truth
,
too
much
self-love
,
to
devote
it self
so
absolutely
and
so
intirely
to
the
public
good
;
such
a
kind
of
Man
,
is
,
in
Morals
,
a
chimerical
whimsey
,
and
it
were
meer
madness
to
think
,
there
cou'd
be
found
a
man
,
who
,
out
of
zeal
to
the
common
interest
,
wou'd
wholy
forget
or
deny
himself
,
and
sacrifice
his
ease
and
quiet
,
his
pleasures
,
his
satisfaction
and
his
life
,
to
the
glory
of
the
body
,
whereof
he
is
a
member
,
without
once
thinking
of
his
own
particular
.
I
wou'd
say
to
him
,
and
to
all
like
him
,
what
a
Protestant
Minister
some
years
ago
sayd
to
a
Jesuit
he
met
travalling
towards
China
.
He
ask'd
him
what
he
had
got
from
the
Pope
to
engage
himself
in
so
long
,
so
troublesome
,
and
so
dangerous
a
voiage
:
nothing
,
answer'd
the
Jesuit
.
Ho
,
sayd
the
Minister
in
his
Dutch
latin
,
Bene
stulti
estis
vos
.
That
wou'd
be
,
without
doubt
,
answer'd
Cleander
,
a
very
refin'd
piece
of
vanity
,
and
an
act
of
pride
,
of
a
very
particular
nature
:
it
is
very
rare
to
see
,
but
two
men
of
the
same
rank
and
quality
,
the
same
age
,
and
,
as
near
as
possible
,
of
equal
wit
and
merit
,
agree
without
falling
out
,
or
without
hurting
or
injuring
one
another
upon
occasion
,
if
they
be
but
never
so
little
touch'd
with
vain-glory
,
or
possess'd
with
the
spirit
of
pride
:
and
yet
one
may
see
thousands
of
men
,
the
vainest
that
ever
were
,
if
you
'll
believe
the
author
of
the
system
we
are
examining
;
of
which
the
greatest
part
have
wit
and
learning
,
and
who
,
naturally
speaking
,
ought
to
rival
one
another
in
employments
;
I
say
,
one
may
see
them
,
accept
of
,
and
do
their
duty
without
murmuring
,
in
posts
that
are
most
extreamly
unequal
,
and
between
which
there
is
as
much
difference
,
for
the
conveniences
of
life
,
for
diet
and
for
lodging
,
for
conversation
,
for
employment
,
and
for
all
the
natural
satisfactions
of
the
mind
,
as
there
is
between
the
fairest
and
greatest
Citys
of
this
Kingdom
,
and
the
wildest
and
most
dreadful
Desarts
of
America
and
Monomotapa
.
Certainly
,
if
this
be
the
effect
,
either
of
vanity
,
or
of
policy
,
one
may
very
well
call
it
,
a
most
extraordinary
and
incomparable
Master-piece
.
So
that
whatever
the
author
of
the
Paralelle
des
Anciens
&
des
Modernes
thinks
of
it
,
I
will
deduct
,
out
of
the
panegyric
he
has
made
o
the
Provincial
Letters
,
his
Solidity
of
reasoning
,
or
arguing
,
at
least
upon
this
first
and
most
principal
article
.
I
can
,
in
this
point
,
compare
at
best
Pascal's
cunning
but
to
the
artifice
of
skilful
painters
in
perspective
,
who
produce
and
expose
pieces
,
which
,
at
first
view
,
pleasantly
deceive
and
inveigle
the
lookers
on
,
to
make
rash
and
false
judgments
;
but
such
indeed
,
as
are
easily
and
soon
corrected
,
by
reason
and
reflexion
.
Nothing
,
sayd
Eudoxus
,
can
be
better
,
more
full
,
and
more
expressive
than
this
your
comparison
.
I
have
something
yet
to
say
,
answer'd
Cleander
,
of
greater
force
,
and
much
more
to
the
purpose
;
and
which
comes
so
naturally
into
a
man's
mind
,
who
reads
the
Provincial
Letters
with
never
so
little
attention
,
and
without
prepossession
,
that
,
certainly
,
it
cou'd
not
have
escap'd
your
own
thoughts
and
reflexion
.
Pascal
do's
not
at
all
keep
his
word
with
us
.
He
undertakes
to
give
us
the
character
of
a
policy
particular
to
the
Jesuits
,
as
the
most
subtil
and
crafty
,
that
ever
was
invented
or
contriv'd
by
the
wit
of
man
:
he
promises
to
make
us
see
into
it's
inmost
recesses
,
and
find
out
the
finest
and
most
delicat
parts
of
this
mystery
;
but
how
,
I
pray
,
do's
he
go
about
it
?
no
doubt
one
wou'd
think
very
learnedly
and
profoundly
:
but
alas
!
after
all
,
he
makes
the
Jesuits
choose
,
very
wisely
,
means
to
arrive
at
their
ends
,
which
,
generally
speaking
,
are
common
to
theirs
,
with
all
other
orders
;
with
all
other
communities
,
and
with
all
Universities
:
and
by
consequence
either
do
not
prove
,
that
these
Fathers
are
more
subtil
than
others
,
or
else
,
that
others
are
,
full
as
cunning
as
they
.
And
to
make
plausible
this
diversity
of
Directors
,
of
which
some
are
easy
and
complesant
,
others
rigorous
and
severe
,
he
has
made
the
Jesuits
the
inventors
of
the
doctrin
of
probable
opinions
in
Divinity
;
by
which
,
says
he
,
the
contrariety
of
decisions
is
not
only
permitted
,
but
also
made
useful
and
necessary
.
That
is
not
an
ill
thought
,
sayd
Eudoxus
,
and
this
diversity
of
Directors
,
of
whom
some
determin
severely
,
others
loosely
,
seems
very
like
truth
,
and
probable
enuff
according
to
the
doctrin
of
probabilities
,
by
which
,
very
often
some
do
,
in
reality
,
decide
the
cases
propos'd
,
in
a
contrary
manner
to
what
others
do
.
That
is
true
,
answer'd
Cleander
;
but
as
ill
luck
wou'd
have
it
for
Pascal
,
it
is
too
well
known
,
that
this
doctrin
is
much
older
than
the
Jesuits
:
and
that
it
is
so
far
,
from
being
peculiar
to
them
,
that
before
it
was
decried
and
run
down
,
by
the
horrible
,
friteful
figures
,
wherein
it
was
represented
,
that
is
to
say
,
till
within
these
thirty
or
forty
years
,
it
was
taught
every
where
,
in
all
the
Schools
of
Christendom
.
Insomuch
,
that
the
Jesuits
,
To
which
I
will
add
;
that
you
shall
not
only
find
,
in
all
these
several
bodies
,
this
wonderful
foundation
of
the
Jesuits
policy
,
I
mean
the
doctrin
of
probable
opinions
,
together
with
all
that
depends
upon
it
;
but
I
will
also
shew
you
,
and
,
in
the
same
way
,
that
Pascal
has
made
use
of
,
with
so
much
wit
,
and
so
much
charity
to
the
Jesuits
,
that
among
the
Divines
of
Sorbonne
and
of
Louvain
,
among
the
Dominicans
and
other
Religious
orders
,
the
two
sorts
of
Directors
,
he
mentions
,
the
severe
and
the
easy
ones
,
are
,
without
controversy
,
to
be
found
;
and
by
substituting
the
names
of
these
communities
,
instead
of
the
Jesuits
,
I
will
prepare
you
,
by
the
fifth
Provincial
Letter
,
to
hear
their
panegyric
,
exactly
like
or
equal
to
that
,
which
Pascal
has
made
for
the
Society
.
I
may
perhaps
retrench
out
of
it
,
the
story
of
John
d'Alba
,
that
of
the
probable
box
on
the
ear
at
Compiegne
,
some
stroakes
and
touches
of
Imago
primi
saeculi
:
but
searching
on
a
little
farther
,
I
shall
not
miss
of
enuff
and
to
spare
,
to
make
amends
for
this
retrenchment
.
And
I
shall
find
very
near
as
much
to
divert
my self
upon
this
subject
,
as
Pascal
has
done
.
I
will
make
my self
the
same
sport
,
and
with
the
same
series
of
collections
,
out
of
several
authors
,
heap'd
up
together
,
and
dispos'd
according
to
my
own
fancy
;
I
will
draw
the
same
consequencies
,
make
the
same
comparisons
,
the
same
invectives
,
and
the
same
applications
;
and
I
will
end
with
an
address
to
the
Dominicans
,
or
to
others
as
Pascal
has
finish'd
his
thirteenth
Letter
with
one
to
the
Jesuits
,
in
these
words
.
Let
us
then
conclude
,
my
Fathers
,
that
since
your
probability
makes
the
good
opinions
of
some
of
your
authors
unuseful
to
the
Church
,
and
only
useful
to
your
politics
,
they
serve
but
to
shew
,
by
their
contrariety
,
your
double
heartedness
,
the
insincerity
of
your
dealings
,
which
you
have
plainly
discover'd
by
declaring
to
us
,
that
you
have
some
of
your
Divines
,
on
one
side
against
murder
,
and
that
,
on
the
other
,
you
have
many
more
eminent
Casuists
for
it
:
to
the
end
you
may
have
two
ways
to
offer
men
,
destroying
thereby
the
simplicity
of
the
spirit
of
God
,
who
curses
all
double
minded
people
,
who
provide
for
themselves
two
paths
to
walk
in
,
Ve
duplici
corde
,
&
ingredienti
duabus
vijs
.
The
Jesuits
,
answer'd
Eudoxus
,
have
long
since
in
their
Apologies
made
this
observation
,
which
effectually
and
irrefragably
proves
,
if
it
be
true
,
what
you
intended
to
make
out
,
that
Pascal's
way
of
arguing
in
this
matter
is
not
solid
,
taking
the
word
solid
in
it's
common
ordinary
notion
and
acceptation
.
But
it
seems
the
author
of
the
paralelle
has
form'd
of
it
to
himself
a
notion
of
much
greater
extent
or
latitude
.
Perhaps
as
a
member
of
the
Academy
he
may
have
,
or
pretend
to
have
,
a
right
over
the
signification
of
words
.
How
weak
soever
the
arguments
we
treat
of
may
be
in
themselves
,
the
wit
which
made
use
of
them
has
given
them
some
strength
.
Is
it
not
to
think
and
in
some
manner
to
write
solidly
,
to
get
directly
to
his
end
,
and
to
know
how
to
guide
and
conduct
his
readers
to
it
;
to
engage
them
in
his
interests
,
to
inspire
them
with
what
thoughts
he
pleases
,
and
to
make
them
say
their
author
is
in
the
right
,
and
that
his
adversaries
are
for
certain
in
the
wrong
?
has
not
Pascal
got
what
he
aim'd
at
;
and
obtain'd
his
design
?
he
has
made
his
book
to
be
read
by
all
the
world
,
and
be
believ'd
by
many
;
he
has
made
,
almost
,
every
thing
he
has
sayd
in
this
matter
plausible
and
currant
.
Exact
truth
was
not
the
rule
he
follow'd
;
at
least
in
the
point
we
now
speak
of
.
Christian
charity
,
a
word
much
made
use
of
in
the
Port-Royal
books
,
has
a
little
suffer'd
by
it
,
and
nothing
can
be
plainer
,
than
that
in
this
he
has
not
acted
by
the
strict
laws
of
severe
Morals
.
But
it
has
produc'd
at
least
the
effect
he
intended
:
for
my
part
,
I
'le
call
this
being
solid
,
if
it
were
but
to
pleasure
or
compliment
Mr.
Perrault
.
But
to
come
to
the
point
,
the
bottom
of
the
matter
,
continues
he
,
do
you
think
that
Pascal
was
in
earnest
,
and
had
a
mind
to
be
believ'd
in
all
he
sayd
?
surely
his
only
thoughts
were
to
gratisy
his
friends
,
and
gain
himself
a
reputation
:
this
it
was
without
doubt
which
made
him
so
very
desirous
to
divert
both
himself
and
the
public
.
Pardon
me
,
sayd
Cleander
interrupting
him
,
you
do
not
fully
consider
what
Pascal
had
in
prospect
:
see
what
Wendrok
says
of
it
.
Whereupon
he
open'd
and
read
him
the
latter
part
of
his
first
note
upon
the
eleventh
Letter
,
wherein
he
speaks
after
this
manner
.
To
believe
that
Montaltius
had
no
design
in
these
Letters
,
but
merriment
and
sport
,
or
to
make
men
laugh
at
the
Jesuits
cost
,
and
divert
the
world
by
his
witty
writings
,
is
to
make
an
unjust
and
false
judgment
of
them
.
He
propos'd
to
himself
a
more
serious
,
and
a
more
holy
end
,
and
aim'd
altogether
at
the
Church
and
the
Jesuits
advantage
.
Ay
marry
Sir
,
this
is
fine
,
good
indeed
,
and
very
likely
,
answer'd
Eudoxus
laughing
,
as
if
I
did
not
know
Wendrok
and
his
friends
,
and
understand
their
meaning
;
't
was
,
no
doubt
,
for
the
good
and
benefit
of
the
Jesuits
,
and
in
meer
charity
to
'um
,
that
they
writ
the
Provincial
Letters
,
and
sent
them
about
to
every
body
;
that
they
first
presented
them
to
their
Proselits
for
a
fifth
Gospel
;
and
that
since
,
within
these
two
years
,
their
friends
,
the
Religious
of
****
order'd
them
to
be
read
in
the
Pensioners
Refectory
;
that
they
publish'd
six
or
seven
tomes
of
their
practical
Morals
;
and
that
in
the
Seminary
of
the
Diocese
of
****
this
book
was
formerly
recommended
,
to
such
as
were
to
enter
into
holy
Orders
,
for
their
Spiritual
Lectures
;
that
they
got
all
sorts
of
libels
against
the
Society
to
be
sent
from
Japan
and
from
China
,
from
the
Philipine
Islands
,
and
from
Paraquay
;
that
they
made
the
Jesuits
Theater
the
maddest
,
and
as
is
sayd
,
the
most
extravigantly
slanderous
piece
,
that
ever
was
seen
,
pass
under
the
name
,
and
for
the
work
,
of
a
most
holy
and
illustrious
Spanish
Bishop
;
and
that
they
still
daily
give
themselves
,
upon
every
occasion
,
a
loose
against
these
Fathers
,
endeavoring
any
how
to
destroy
and
subvert
their
reputations
;
railing
and
inveighing
bitterly
against
them
,
in
their
books
,
and
in
all
companys
,
and
conversations
.
Saint
Paul
,
in
his
enumeration
to
the
Corinthians
of
the
effects
of
Charity
,
has
forgot
to
make
mention
of
any
of
these
kinds
;
which
makes
me
often
doubt
,
whether
Jansenist
Charity
be
of
the
same
species
,
or
kind
,
with
Christian
Charity
.
And
to
speak
my
thoughts
freely
,
I
never
saw
any
thing
more
od
,
not
to
say
more
sacrilegious
,
than
the
union
they
make
of
the
charity
inspir'd
by
the
Holy
Ghost
,
with
that
gall
,
bitterness
,
and
animosity
,
which
,
on
all
occasions
,
they
shew
and
express
;
and
which
they
endeavor
to
inspire
into
all
mankind
,
both
in
privat
and
in
public
.
I
do
assure
you
,
that
this
very
reflexion
,
alone
,
wou'd
have
hinder'd
me
from
closing
with
this
party
,
from
being
drawn
in
,
dup'd
,
or
made
one
of
their
cully's
:
and
I
am
surpris'd
to
think
,
how
men
of
wit
cou'd
hope
,
or
expect
,
long
,
to
blind
or
dazzle
the
world
by
this
method
.
For
,
tho'
it
be
mightily
corrupted
,
it
has
yet
judgment
enuff
left
,
to
discern
and
distinguish
,
whether
some
things
proceed
from
the
spirit
of
God
,
or
from
malice
and
passion
.
And
as
for
me
,
adds
Cleander
,
I
never
saw
this
admirable
secret
,
of
sanctifying
the
most
grievous
injuries
and
invectives
,
practis'd
,
on
a
hundred
occasions
,
by
Mr.
Arnauld
and
his
friends
,
without
being
mov'd
to
laughter
.
I
am
persuaded
if
Moliére
had
but
brought
a
second
Tartuffe
upon
the
stage
,
he
wou'd
have
given
him
this
character
;
and
,
thereby
have
diverted
the
spectators
as
much
as
by
the
first
.
But
I
plainly
perceive
,
continu'd
Cleander
,
that
we
are
fully
agreed
about
the
idea
we
have
form'd
to
our selves
,
of
the
scheme
Pascal
has
drawn
of
the
Jesuits
politics
.
You
pardon
Perrault
his
having
call'd
it
solid
,
since
the
author
has
obtain'd
his
end
,
and
that
he
had
the
skill
,
according
to
the
design
he
had
fram'd
to
himself
,
to
make
all
he
sayd
pass
for
,
or
,
at
least
,
appear
,
like
truth
;
and
at
the
same
time
to
give
the
reader
so
much
pleasure
and
diversion
,
as
to
hinder
him
from
reflecting
upon
the
weakness
and
vanity
of
his
system
:
this
I
wou'd
have
you
pass
by
and
allow
me
.
You
will
also
grant
me
,
that
looking
narrowly
into
things
,
this
policy
,
so
particular
,
so
mysterious
,
and
,
at
the
same
time
,
so
execrable
,
is
a
meer
empty
fantome
;
which
,
taken
out
of
the
fine
and
advantagious
cloths
he
had
dress'd
it
in
,
has
nothing
in
it
even
of
probability
;
nor
can
have
any
,
except
in
England
or
in
Holland
,
where
a
Jesuit
and
a
wizard
or
a
conjurer
passes
,
among
the
generality
,
for
one
and
the
same
thing
.
Your
thoughts
and
mine
,
answers
Eudoxus
,
do
perfectly
agree
:
but
this
being
suppos'd
,
cannot
we
now
make
,
at
least
,
upon
this
particular
article
,
the
same
reflexions
that
the
Marchionesse
of
Sablé
did
,
of
which
you
spoke
in
our
former
conversation
;
and
ask
,
with
what
conscience
Pascal
cou'd
divert
himself
and
the
world
,
by
a
notion
or
idea
,
which
however
empty
and
groundless
it
appears
,
and
really
is
,
to
any
one
,
that
gives
himself
but
a
little
trouble
to
examin
it
,
leaves
notwithstanding
a
most
frightful
impression
on
the
minds
of
the
greatest
part
of
his
readers
?
by
what
principle
of
charity
,
or
honesty
,
has
he
endevor'd
,
in
the
following
Letters
,
to
fortify
and
strengthen
this
impression
,
till
he
has
given
this
idea
root
and
footing
,
and
made
it
familiar
to
all
people
;
and
,
afterwards
taking
it
for
an
undeniable
truth
,
he
has
made
use
of
it
,
to
enable
him
,
to
tear
in
pieces
most
unmercifully
the
reputation
of
so
considerable
a
body
,
as
that
of
the
Jesuits
:
for
,
as
you
very
well
observ'd
a
little
while
ago
,
Pascals
pleasanteries
got
more
ground
and
credit
,
than
several
at
first
thought
they
ever
cou'd
or
did
deserve
.
From
this
hypothesis
or
supposition
of
the
Jesuits
Plot
to
aggrandize
their
Society
,
he
claims
a
right
,
to
say
whatever
he
pleases
;
and
makes
them
sacrifice
all
things
even
to
the
very
Gospel
,
to
bring
it
about
he
makes
use
of
it
,
to
have
this
Society
look'd
upon
,
as
the
plague
of
the
Church
,
and
to
make
every
thing
they
either
say
or
do
be
suspected
.
Upon
this
principle
a
case
is
ill
decided
by
a
Divine
of
this
Society
,
must
not
be
allow'd
,
as
in
another
man
,
to
be
an
effect
of
human
weakness
,
but
a
wilful
crime
,
and
a
premeditated
attempt
against
the
doctrin
of
Jesus
Christ
.
They
may
pretend
,
but
all
in
vain
,
that
twenty
of
the
most
eminent
Divines
of
the
Society
were
of
a
contrary
opinion
;
that
was
order'd
,
and
done
on
purpose
,
for
no
other
end
,
but
to
establish
his
system
,
of
the
division
of
directors
into
two
sorts
,
the
one
rigid
and
severe
,
the
others
soft
and
complesant
.
Whatever
course
the
Jesuits
take
to
defend
themselves
,
Pascal
still
renews
his
attacks
against
them
,
and
reinforces
all
by
this
common
place
.
That
is
to
say
,
adds
Cleander
,
that
this
false
system
,
which
is
taken
for
granted
in
all
the
Provincial
Letters
,
and
from
whence
all
that
is
besides
contain'd
in
them
,
derives
it's
force
,
is
a
most
horrible
calumny
,
and
an
imposture
carried
on
,
and
continued
from
one
end
to
the
other
.
Why
did
not
the
Jesuits
,
answer'd
Eudoxus
,
make
this
be
perceiv'd
,
when
those
Letters
were
first
publish'd
?
this
foolish
notion
,
which
upon
the
first
serious
reflexion
falls
to
the
ground
,
having
been
once
remov'd
,
all
the
world
after
a
fit
of
laughter
wou'd
have
entertain'd
no
thoughts
,
but
of
indignation
against
this
Champion
of
severe
Morals
,
and
against
those
that
had
relax'd
them
,
perceiving
plainly
that
their
actions
were
quite
contrary
to
the
maxims
which
they
preach'd
.
Before
the
Jesuit
went
about
to
convince
him
,
as
they
under
took
to
do
,
of
his
nine
and
twenty
particular
falshoods
and
impostures
,
they
ought
to
have
begun
with
this
general
and
essential
imposture
.
And
this
being
once
prov'd
,
than
which
nothing
was
more
easy
,
all
the
world
wou'd
have
been
prepar'd
to
receive
the
rest
as
they
deserv'd
:
it
wou'd
have
ruin'd
beforehand
the
whole
strength
of
Pascals
replyes
,
all
which
turn
upon
this
hinge
,
as
well
as
his
first
accusations
.
The
Jesuits
not
having
soon
enuff
chas'd
away
this
sprite
or
phantome
,
it
became
a
bugbear
,
to
friten
from
them
an
infinity
of
persons
:
and
I
confess
to
you
,
that
,
with
this
prepossession
,
I
my self
shou'd
have
found
very
little
difference
,
between
the
direction
of
Jesuits
,
and
the
direction
of
Antichrist
And
it
appears
to
me
,
that
those
who
believ'd
Pascal
have
not
done
enuff
:
for
upon
supposition
of
a
discovery
made
,
of
such
a
correspondence
,
and
such
a
plot
,
actually
on
foot
among
the
Jesuits
,
against
the
Morals
of
our
Savior
,
they
ought
,
every
man
of
●um
,
to
be
drown'd
,
or
treated
,
as
convicted
and
obstinat
Jews
are
treated
by
the
Spanish
Inquisition
:
fire
and
fagot
for
such
a
crime
,
well
and
clearly
prov'd
and
made
out
,
wou'd
have
been
by
far
too
small
a
punishment
.
What
a
sentence
is
this
you
pronounce
?
says
Cleander
laughing
:
God
defend
the
Jesuits
from
falling
under
the
hands
of
a
true
downright
Jansenist
,
so
severe
as
you
in
his
opinion
.
I
am
satisfi'd
,
you
wou'd
not
be
long
about
the
work
,
or
do
it
at
twice
,
but
be
of
the
good
Religious
Spaniards
humor
,
who
,
even
while
Saint
Ignatius
was
alive
,
sayd
very
unkindly
,
That
all
the
Jesuits
from
Perpignan
to
Seville
ought
to
be
burnt
.
Pascal
was
not
willing
to
carry
things
so
far
;
't
is
true
,
that
he
sayd
,
very
plainly
,
and
without
mincing
of
the
matter
,
that
the
Jesuits
had
plotted
and
concerted
among
themselves
,
the
destruction
of
Christian
Morals
,
to
the
end
their
Confessionals
and
their
Churches
might
be
well
fill'd
:
that
this
was
a
settled
premeditated
design
;
and
that
for
the
execution
of
this
fine
project
,
their
Doctors
and
Directors
had
,
every
one
,
their
several
parts
mark'd
and
pointed
out
:
but
he
easily
foresaw
,
that
,
upon
his
word
alone
,
the
work
wou'd
not
be
presently
undertaken
,
he
did
not
expect
that
this
,
at
first
,
wou'd
be
believ'd
like
an
article
of
faith
;
it
was
sufficient
for
his
purpose
,
to
make
the
thing
probable
:
and
but
only
to
doubt
,
or
suspect
it
,
was
enuff
,
in
the
minds
of
many
honest
Men
,
to
produce
the
effect
he
aim'd
at
:
which
was
,
to
make
them
first
mistrust
the
Jesuits
,
and
afterwards
to
banish
them
their
companies
.
More
was
not
necessary
,
for
an
infinity
of
people
,
who
have
no
great
good
will
for
them
,
to
engage
them
to
declaim
aloud
against
the
public
disorders
,
or
to
bemoan
,
in
soft
whispers
in
their
friends
ears
,
the
general
depravation
of
manners
,
occasion'd
by
the
relaxation
and
corruption
of
the
Society
:
and
believe
me
,
those
very
declamations
and
bemoanings
,
alone
,
are
sufficiently
powerful
,
to
prepossess
and
fill
peoples
heads
with
groundless
fancies
,
and
obstinat
opinions
;
which
was
all
that
Pascal
propos'd
to
himself
,
or
,
at
least
,
the
party
by
his
means
.
After
whom
comes
Wendrok
,
not
raillying
,
like
him
,
but
speaking
,
against
the
Jesuits
,
the
most
frightful
injuries
,
malice
cou'd
invent
;
and
persuading
many
,
by
the
confidence
alone
of
his
assertions
,
to
believe
that
all
he
had
sayd
was
true
.
As
for
my self
,
I
have
seen
a
well
govern'd
community
at
Paris
,
and
at
Court
a
certain
Lord
,
very
pious
and
very
conscientious
,
suppose
as
a
matter
of
fact
,
of
which
there
cou'd
not
be
the
least
doubt
,
that
the
Jesuits
Morals
,
were
loose
and
corrupted
Morals
:
a
truth
,
say
they
,
plainly
shewn
and
made
out
by
the
Provincial
Letters
,
and
by
Wendrok
.
Father
****
,
a
very
inwardly
devout
and
good
Religious
man
,
has
always
entertain'd
me
in
this
manner
upon
this
subject
.
Mr.
****
,
a
most
vertuous
and
Saint-like
Priest
,
advis'd
me
to
break
off
all
commerce
with
the
Jesuits
.
What
do's
all
this
prove
,
sayd
Eudoxus
,
interrupting
him
,
and
almost
angry
,
but
that
Pascal
is
the
most
skilful
,
the
most
malicious
,
and
the
most
dangerous
of
all
impostors
?
and
that
,
by
imposing
upon
the
Jesuits
a
crime
,
as
black
and
grievous
,
as
it
is
chimerical
and
morally
impossible
,
he
had
wit
enuff
to
make
plausible
,
so
extravagant
a
calumny
:
and
that
he
is
guilty
of
all
the
false
and
rash
judgments
,
that
have
been
,
already
,
and
still
are
,
daily
,
made
upon
this
subject
.
Althô
my
thoughts
,
upon
this
whole
matter
,
are
almost
the
same
with
yours
,
answer'd
Cleander
,
yet
wou'd
I
not
willingly
declare
them
so
plainly
,
and
without
reserve
.
Pascal
an
impostor
!
that
's
an
expression
seldom
made
use
of
towards
him
:
he
is
commonly
call'd
,
the
illustrious
and
the
admirable
Mr.
Pascal
.
Very
well
,
reply'd
Eudoxus
,
but
yet
this
illustrious
,
this
admirable
Mr.
Pascal
,
whom
you
are
somewhat
shy
and
unwilling
to
call
an
impostor
,
was
treated
in
the
Court
of
Justice
,
just
as
impostors
are
us'd
to
be
.
His
Provincial
Letters
were
publicly
burnt
with
infamy
,
by
the
judgment
and
order
of
the
Parlament
of
Province
,
declaring
Them
full
of
calumnies
,
falshoods
,
suppositions
,
and
defamations
:
these
are
the
express
words
of
the
sentence
,
which
you
may
read
at
the
end
of
the
Jesuits
answers
to
the
Provincial
Letters
.
You
may
also
see
at
the
end
of
the
small
collection
made
after
the
judgment
of
the
Parlament
of
Aix
,
the
commendations
given
by
the
Archbishop
of
Mechlin
to
those
Letters
;
injurious
,
scandalous
,
and
deceitful
impostures
,
and
graces
their
authors
with
the
title
of
insolent
detractors
and
calumniators
.
I
remember
,
added
Eudoxus
,
that
turning
over
,
lately
,
some
old
papers
,
I
found
one
concerning
this
subject
,
and
lo
here
it
stands
upon
this
shelf
;
it
is
the
judgment
given
of
the
Provincial
Letters
,
and
Wendrok's
notes
upon
them
,
by
certain
Bishops
of
France
and
Doctors
of
Sorbonne
,
who
,
by
the
Kings
command
,
had
had
the
examination
of
them
.
We
,
the
undernamed
persons
,
appointed
,
by
the
order
of
the
King
,
to
give
our
judgment
,
of
a
book
,
call'd
the
Provincial
Letters
of
Lewis
Montaltius
,
&c.
do
certifie
and
declare
,
that
having
carefully
,
and
diligently
examin'd
this
book
,
we
find
Jansenius's
heresies
,
condem'd
by
the
Church
,
contain'd
and
defended
therein
:
and
that
,
not
only
in
these
Letters
,
but
In
the
Notes
also
of
William
Wendrok
,
and
in
the
Disquisitions
of
Paulus
Ireneus
,
thereunto
annex'd
.
That
this
thing
is
so
evident
,
that
it
cannot
be
deny'd
,
by
any
,
who
have
either
read
or
understood
this
book
:
or
,
which
is
yet
worse
,
who
do
not
hold
for
heretical
,
what
the
Popes
,
the
Gallican
Church
,
and
the
Paris
Divines
have
declar'd
and
condem'd
for
heretical
.
We
do
further
testifie
,
that
slander
and
insolence
are
so
natural
to
these
three
authors
,
that
excepting
the
Jansenists
,
they
spare
no
body
whatsoever
:
neither
Popes
,
nor
Bishops
,
neither
the
King
,
nor
his
Ministers
of
State
,
neither
the
Divines
of
the
University
of
Paris
,
nor
Religious
Orders
;
and
therefore
we
judge
,
that
this
book
do's
deserve
all
the
punishments
,
appointed
by
law
,
for
defamatory
and
heretical
libels
:
dated
at
Paris
the
7th
.
of
September
1660.
-
HENRY
DE
LA
MOTTE
Bishop
of
Rennes
.
-
HARDOUINE
Bishop
of
Rhodez
.
-
FRANCIS
Bishop
of
Amiens
.
-
CHARLES
Bishop
of
Soissons
.
-
CHAPELAS
Curat
of
Saint
James's
,
MOREL
,
BAIL
,
NICOLAI
,
GRANDIN
,
SAUSSOY
,
DE
GANCY
,
CHAMILLARD
,
DE
LESTOCQ
.
What
say
you
to
this
,
continues
Eudoxus
?
I
am
of
opinion
,
that
if
Pascals
friends
had
not
been
as
kind
to
him
,
as
he
was
to
them
,
Pascal
,
the
impostor
,
wou'd
not
have
been
an
expression
so
much
out
of
fashion
,
as
it
is
at
this
day
.
And
I
cannot
but
admire
,
that
the
good
Fathers
,
the
Jesuits
,
can
suffer
that
all
this
shou'd
be
forgotten
by
the
publick
.
Pascals
friends
,
answers
Cleander
,
do
give
out
,
that
all
these
orders
,
judgments
,
and
censures
were
obtain'd
,
purely
,
by
the
credit
,
interest
,
and
intrigues
of
the
Fathers
of
the
Society
.
They
must
of
necessity
say
so
,
reply'd
Eudoxus
;
what
else
cou'd
they
possibly
say
?
but
are
we
,
I
pray
you
,
bound
to
believe
them
?
althô
there
had
been
no
other
thing
,
in
the
Provincial
Letters
false
,
but
this
one
fundamental
article
,
which
of
it self
falls
to
the
ground
,
the
order
of
the
Council
of
State
,
and
the
decree
of
the
Parlament
of
Province
,
and
the
Bishop
of
Mechlin's
censure
wou'd
have
been
most
just
and
equitable
:
and
this
very
thing
alone
wou'd
have
been
a
strong
prejudice
against
all
the
rest
.
Nothing
of
prejudice
,
I
beseech
you
,
sayd
Cleander
,
interrupting
him
:
be
but
a
little
patient
;
you
seem
too
much
disturb'd
:
we
have
hitherto
judg'd
by
pure
reason
,
and
not
by
passion
;
let
us
continue
to
do
so
still
.
The
Jesuits
politics
,
in
this
respect
,
is
a
meer
chimera
,
a
foolish
fancy
:
Pascals
system
has
nothing
in
it
of
likelihood
,
or
probability
;
if
the
Jesuits
have
corrupted
our
Morals
,
it
was
not
by
concert
or
agreement
with
one
another
;
and
Pascals
Jansenist
has
not
done
prudently
,
in
declaring
,
so
strongly
,
in
the
fifth
Provincial
Letter
,
against
what
they
sayd
to
him
,
that
the
diversity
of
decisions
,
among
the
Jesuit
Divines
,
did
not
proceed
so
much
,
from
a
plot
and
conspiracy
,
as
from
too
great
a
liberty
they
all
took
,
of
saying
whatever
came
into
their
thoughts
:
he
shou'd
have
reserv'd
for
himself
this
loophole
in
case
of
necessity
:
but
,
in
spite
of
his
teeth
,
notwithstanding
all
his
evasions
he
must
have
recourse
to
that
at
last
.
Let
us
then
examin
whether
he
be
not
more
sincere
in
the
remainder
,
and
whether
the
Jesuits
cause
be
as
good
,
and
as
easy
to
be
defended
in
the
other
points
,
as
in
this
.
Let
whatever
Pascal
has
sayd
,
upon
the
empty
and
idle
supposition
of
two
kinds
of
Directors
,
go
for
nothing
:
this
is
a
childish
fancy
,
and
a
perfect
jest
,
without
the
least
appearance
of
truth
.
Let
us
not
suffer
our selves
to
be
surpris'd
,
by
these
malicious
and
artificial
trics
,
which
,
having
no
solid
foundation
,
subsists
but
in
the
air
,
in
the
brains
of
whimsical
men
.
Behold
my
Fathers
,
a
further
effect
,
a
greater
secret
,
of
your
politics
,
and
a
more
pernicious
consequence
of
your
wicked
designs
;
together
with
a
hundred
more
such
like
discourses
;
all
this
is
but
whip'd
cream
,
a
phantastical
bubble
,
which
is
far
from
being
solid
,
and
signifies
just
nothing
.
Let
us
,
if
you
please
,
begin
first
with
the
examination
of
the
article
of
probable
opinions
,
the
foundation
and
ground-work
if
you
'll
believe
Pascal
of
the
Jesuits
policy
.
With
all
my
heart
,
sayd
Eudoxus
:
but
the
matter
is
difficult
and
curious
,
and
I
know
not
whether
we
shall
be
able
to
compass
it
,
without
the
help
and
assistance
of
some
others
.
The
Third
Discourse
.
CLeander
,
coming
to
Eudoxus's
house
,
where
they
were
to
go
on
with
their
conferences
,
found
there
the
Abbot
of
***
a
learned
man
,
but
free
,
openhearted
,
and
exceeding
upright
,
about
fifty
years
old
,
and
one
,
who
,
in
all
his
life
,
cou'd
never
endure
to
see
men
tric
and
deceive
others
:
he
cou'd
not
comprehend
,
how
men
cou'd
possibly
be
insincere
,
and
cou'd
easily
pardon
all
faults
,
but
that
of
double
dealing
;
which
astonish'd
and
vex'd
him
so
much
,
that
he
was
often
tempted
,
with
Moliér's
man-hater
,
to
renounce
and
quit
the
world
,
to
avoid
the
vexation
and
displeasure
of
hearing
a
cheat
and
a
lyer
commended
,
and
applauded
at
the
expence
of
truth
.
Pascal
had
the
honor
of
being
esteem'd
by
this
Gentleman
for
such
a
person
.
The
wit
,
the
quaint
expressions
,
and
the
facetious
raillery
,
which
he
lik'd
very
well
in
other
works
,
did
not
at
all
move
him
in
the
Provincial
Letters
:
he
cou'd
not
bear
hearing
them
commended
;
and
he
was
wont
to
say
,
that
the
only
praise
the
authors
deserv'd
,
was
such
as
ought
to
be
given
to
a
skilful
poysonner
,
who
knew
how
to
mix
and
prepare
his
poyson
so
artificially
,
that
all
the
world
shou'd
find
the
tasting
of
it
pleasant
.
Eudoxus
,
who
us'd
to
be
sometimes
very
much
delighted
with
the
Abbot's
zeal
for
sincerity
,
had
almost
upon
Cleander's
coming
in
,
put
him
into
that
humor
:
he
had
only
shewn
him
the
second
tome
of
the
Paralelle
des
Anciens
&
des
Modernes
,
and
ask'd
him
,
whether
he
had
ever
read
that
piece
;
he
look'd
upon
the
title
,
and
having
open'd
it
at
a
place
that
was
mark'd
,
he
hit
upon
the
panegyric
of
the
Provincial
Letters
;
of
which
he
had
no
sooner
read
three
or
four
lines
,
than
he
threw
it
down
,
saying
,
he
neither
had
,
nor
ever
wou'd
,
read
that
book
:
is
it
possible
added
he
,
with
indignation
,
that
the
public
will
never
be
reveng'd
on
these
Letters
,
for
their
insolence
,
and
the
affronts
they
put
upon
the
Sorbonne
Divines
,
our
Religion
and
it's
defenders
;
and
that
,
after
this
book
has
been
condem'd
to
the
fire
,
both
by
the
Ecclesiastic
,
and
the
Secular
tribunals
,
any
one
shou'd
dare
,
publicly
,
to
give
it
such
extravagant
praifes
?
Cleander
,
who
cou'd
not
forbear
laughing
at
the
emotion
and
vexation
wherein
he
saw
the
Abbot
:
saluted
him
,
and
told
him
,
that
his
resolution
cou'd
not
but
be
very
obliging
to
them
two
,
who
were
then
actually
busy
in
drawing
up
an
inditement
against
the
person
he
was
so
angry
at
.
Eudoxus
further
telling
him
,
that
he
wou'd
do
them
a
singular
pleasure
,
to
assist
them
with
his
notions
and
knowledge
in
a
matter
,
wherein
they
had
great
need
of
his
help
.
But
we
love
,
says
he
,
to
examin
things
calmly
,
without
heat
or
passion
:
and
therefore
we
entreat
you
wou'd
a
little
moderate
that
zeal
which
has
so
much
transported
you
.
What
do
you
trouble
your selves
about
?
reply'd
the
Abbot
briskly
:
moderation
is
indeed
necessary
in
Judges
;
and
I
perceive
you
two
have
a
mind
to
make
your selves
such
in
this
cause
.
But
as
for
my self
,
I
am
already
fix'd
in
the
matter
.
I
have
chosen
my
part
,
and
have
long
since
known
,
what
I
ought
to
think
,
both
of
this
book
,
and
of
it's
author
,
and
from
this
moment
I
do
declare
my self
the
accuser
and
prosecutor
both
of
the
one
and
of
the
other
:
and
a
little
warmth
in
acting
this
part
,
will
not
perhaps
be
very
unbecoming
This
is
the
best
in
the
world
,
answer'd
Cleander
;
but
,
turning
himself
to
Eudoxus
,
he
added
:
let
us
be
upon
our
guard
,
and
not
suffer
,
that
the
esteem
we
have
for
the
Abbot
,
shou'd
make
us
too
favorable
to
the
Jesuits
,
or
too
averse
to
Pascal
.
I
esteem
the
Jesuits
,
reply'd
the
Abbot
;
but
it
is
not
their
interest
which
encourages
me
to
this
undertaking
,
but
only
the
love
of
oppress'd
innocence
and
truth
;
and
the
consideration
of
the
strange
prepossession
men
have
,
in
favor
of
this
book
;
wherein
means
are
daily
us'd
to
confirm
thousands
,
who
wou'd
quickly
come
off
,
and
quit
their
good
opinion
,
if
they
wou'd
but
reflect
upon
the
causes
that
produc'd
this
master-piece
of
calumny
.
All
the
world
knows
,
that
this
work
,
is
a
work
of
recrimination
.
The
Church
had
declar'd
the
Jansenists
heretics
;
it
was
afterwards
necessary
they
shou'd
make
their
adversaries
appear
,
at
least
,
the
corrupters
of
Morals
.
But
tell
me
I
pray
what
piece
of
this
large
subject
were
you
upon
?
we
have
yet
met
,
but
once
,
about
this
matter
,
answer'd
Eudoxus
;
and
we
have
already
done
the
Society
justice
,
in
a
point
of
great
importance
:
it
is
about
the
liberty
Pascal
has
taken
,
to
make
himself
and
others
sport
with
the
system
he
has
fram'd
of
the
Jesuits
politics
;
founded
upon
a
conspiracy
between
the
Casuists
,
Directors
,
and
Superiors
of
this
Society
,
against
the
Gospel
and
the
Morals
of
our
Savior
,
for
the
glory
and
establishment
of
their
Society
,
at
the
price
of
their
own
damnation
,
and
the
damnation
of
an
infinit
number
of
other
Souls
.
You
may
therefore
reckon
upon
't
,
that
neither
Cleander
nor
I
,
are
to
be
dup'd
,
or
foo●'d
,
upon
Pascal's
word
,
into
the
belief
of
so
incredible
a
thing
as
that
,
which
has
not
appear'd
to
us
to
carry
along
with
it
,
even
the
least
shadow
,
or
resemblance
of
truth
.
How
,
replys
the
Abbot
,
do
you
think
that
ever
Pascal
himself
believ'd
it
?
or
that
even
Mr.
Arnauld
did
?
althô
that
,
by
an
excess
of
honesty
,
this
Gentleman
always
seem'd
,
almost
in
all
his
books
,
to
take
for
granted
the
truth
of
this
matter
of
fact
,
the
most
chimerical
and
fantastical
,
that
ever
was
invented
?
That
which
we
are
now
to
examin
,
continu'd
Eudoxus
,
is
the
article
of
probable
opinions
;
which
Pascal
has
made
the
foundation
of
all
the
Jesuits
policy
,
and
which
he
calls
the
A
,
B
,
C
,
of
their
Morals
.
It
is
by
that
,
he
endeavors
to
give
some
color
to
that
pleasant
division
of
accommoding
and
severe
Directors
:
in
which
point
,
if
you
'll
believe
him
,
they
are
agreed
among
themselves
.
Nothing
is
now
spoken
of
but
the
doctrin
of
probability
;
this
is
the
common
subject
of
prattle
and
discourse
among
the
devotes
and
among
the
libertines
.
Some
rage
and
storm
against
it
,
others
make
a
jest
of
it
,
and
very
few
dare
defend
it
.
The
very
Curat
,
of
my
little
Village
,
spent
lately
above
half
the
time
of
his
Homily
or
Sermon
,
in
arguing
against
the
doctrin
of
probable
opinions
.
In
a
word
,
the
storm
and
outrage
against
it
,
is
grown
,
in
a
manner
,
not
only
violent
,
but
universal
:
and
all
the
faults
,
that
are
found
,
all
the
ills
,
that
are
sayd
of
it
,
are
commonly
put
to
the
Jesuits
account
;
who
,
in
the
mean
time
,
are
silent
,
and
say
nothing
:
you
wou'd
do
us
no
small
pleasure
to
tell
us
your
thoughts
of
this
matter
.
What
I
think
of
it
,
answers
the
Abbot
,
is
,
that
a
man
,
who
is
never
so
little
skill'd
in
this
thing
,
needs
but
know
how
to
make
use
of
the
first
principles
of
common
sense
and
reason
,
to
see
,
clearly
,
the
great
dishonesty
of
Pascal
,
the
injustice
he
has
done
his
adversaries
,
and
the
ill
ways
he
has
taken
,
to
obtain
the
end
,
he
drove
at
,
which
was
to
decry
and
run
them
down
,
and
make
them
odious
to
all
the
world
.
What
terrible
propositions
are
these
you
advance
?
sayd
Cleander
.
If
I
do
not
prove
them
,
answer'd
the
Abbot
,
I
am
content
to
be
accounted
by
you
,
and
by
all
honest
men
,
for
a
knave
and
a
calumniator
:
and
if
you
can
justify
Pascal
in
this
point
,
I
do
engage
,
notwithstanding
the
war
,
to
go
away
to
morrow
morning
,
to
search
for
Mr.
Arnauld
,
in
Flanders
or
in
Holland
,
that
I
may
,
before
him
,
solemly
profess
and
declare
my self
a
Jansenist
.
In
the
mean
time
will
you
but
hear
me
make
out
what
I
have
asserted
?
After
,
that
Cleander
and
Eudoxus
had
a
while
jested
,
with
the
Abbot
,
about
his
voiage
to
Flanders
and
Holland
,
he
began
,
in
earnest
,
to
prove
,
what
he
had
advanc'd
.
The
injury
,
sayd
he
,
that
Pascal
has
done
the
Jesuits
,
do's
not
consist
,
in
the
reproaching
them
with
the
doctrin
of
probable
opinions
:
it
is
chiefly
in
this
,
that
he
charges
that
doctrin
upon
them
alone
,
althô
they
have
sayd
nothing
in
it
,
but
what
has
been
sayd
by
other
Societies
,
even
before
their's
was
instituted
,
or
ever
thought
of
.
For
what
can
one
think
,
when
they
see
a
man
,
by
printed
writings
,
spread
,
not
only
in
Paris
,
but
also
all
over
France
,
citing
and
dragging
the
Jesuits
before
the
public
Tribunal
,
and
crying
out
for
judgment
and
justice
,
against
them
,
in
particular
and
by
name
;
assuring
us
that
he
has
discover'd
the
source
and
secret
of
all
their
pernicious
Maxims
;
and
pretending
to
convince
the
Divines
,
the
Directors
and
Superiors
of
this
body
,
of
introducing
,
teaching
,
and
practising
a
doctrin
,
which
authoriseth
the
most
excessive
irregularities
;
suffers
men
to
enjoy
and
gratify
,
freely
,
the
most
brutal
of
their
appetites
and
passions
;
and
which
turns
the
pure
laws
of
Christianity
into
the
filthy
sensual
Religion
of
Mahomet
:
calling
them
to
an
account
,
in
a
most
pathetic
manner
,
for
the
many
souls
they
corrupt
and
damn
every
day
:
and
,
lastly
,
speaking
of
these
terrible
opinions
,
as
the
particular
and
specific
doctrin
of
the
Society
;
and
beating
,
every
where
,
an
allarum
against
the
Jesuits
,
and
with
so
great
a
hubbub
,
that
one
cou'd
not
but
think
,
that
all
the
Doctors
and
Divines
,
in
Christendom
,
were
to
be
encourag'd
to
a
Croisade
,
a
war
of
Religion
,
against
the
most
dangerous
and
most
destructive
enemy
of
Christianity
.
What
idea
,
what
character
was
there
then
given
of
the
Jesuits
?
what
honesty
and
what
justice
was
there
in
all
this
proceeding
;
if
it
be
true
,
that
the
Jesuits
are
as
innocent
as
all
other
Orders
and
Divines
;
or
if
these
are
full
as
much
,
or
more
criminal
than
the
Jesuits
?
Althô
the
doctrin
of
probable
opinions
were
as
pernicious
as
Pascal
pretends
,
and
as
he
has
persuaded
a
world
of
people
to
believe
,
by
the
false
glosses
and
expositions
he
has
given
of
it
in
his
Letters
,
yet
wou'd
the
Jesuits
crime
have
been
very
much
lessen'd
,
if
the
reader
had
been
advertis'd
,
that
this
doctrin
was
not
particular
to
them
,
but
the
common
doctrin
of
all
the
Catholic
Schools
,
of
the
Divines
,
both
of
Louvain
and
of
Paris
.
The
world
,
upon
this
single
advertisment
,
wou'd
,
perhaps
,
have
suspended
their
judgments
concerning
even
the
quality
of
this
doctrin
:
and
seeing
it
painted
in
such
horrible
colors
,
wou'd
have
been
first
fully
satisfi'd
,
before
they
gave
their
opinions
,
of
the
sincerity
of
him
that
drew
it's
picture
,
or
made
the
report
.
And
,
without
doubt
,
men
cou'd
not
have
been
so
unjust
,
as
to
suffer
that
all
the
curses
,
which
so
abominable
an
error
had
deserv'd
,
shou'd
fall
upon
the
Jesuits
alone
.
They
wou'd
not
have
layd
the
whole
burden
on
their
backs
,
but
at
least
have
given
others
their
share
;
and
,
perhaps
,
wou'd
have
favor'd
,
if
not
pardon'd
them
,
for
having
sin'd
but
by
the
example
of
those
,
whose
rank
,
profession
and
learning
,
had
gain'd
them
the
title
and
quality
,
of
Doctors
and
Masters
.
But
that
,
in
the
language
of
Port-Royal
,
the
loose
Morals
,
and
the
Jesuits
Morals
shou'd
become
synonimous
expressions
,
and
signify
one
and
the
same
thing
to
an
infinit
number
of
people
:
that
the
Libertins
and
heady
obstinat
Devotes
,
and
often
the
envious
and
interessed
,
shou'd
so
understand
them
in
their
conversations
,
in
their
books
and
in
their
pulpits
;
and
,
lastly
,
that
the
cabal
shou'd
obtain
their
end
,
of
distinguishing
their
own
doctrin
,
and
giving
it
an
extraordinary
luster
,
by
opposing
it
,
to
that
of
all
the
Catholic
Divines
,
whose
footsteps
the
Jesuit
Fathers
have
but
trod
in
,
is
in
truth
an
injustice
one
cannot
see
,
without
horror
and
indignation
.
Mr
Abbot
,
sayd
Eudoxus
interrupting
him
,
no
body
can
agree
better
than
you
do
;
but
the
proposition
you
lay
down
,
must
be
clearly
prov'd
;
if
what
you
say
be
true
,
that
the
Jesuits
doctrin
is
no
other
,
than
what
has
been
taught
in
all
the
Catholic
Schools
of
the
Church
,
not
only
Pascal
,
is
very
unjust
,
in
making
all
the
blame
of
it
light
upon
the
Jesuits
,
but
also
,
as
you
have
very
well
observ'd
,
the
notice
,
or
previous
knowledge
of
that
alone
,
wou'd
have
made
men
think
,
that
this
doctrin
in
it self
,
is
not
so
bad
as
he
endeavors
to
make
the
world
believe
;
but
this
is
a
matter
of
fact
,
for
the
making
out
of
which
,
we
shall
have
need
of
a
compleat
library
.
If
I
had
foreseen
,
reply'd
the
Abbot
,
this
occasion
of
defending
so
good
a
cause
,
I
shou'd
have
brought
in
my
pocket
all
the
library
we
shall
have
use
for
;
which
is
but
a
small
book
of
forty
or
fifty
pages
,
intituled
Quaestio
sacti
,
which
plainly
shews
,
that
the
doctrin
of
probability
,
is
not
a
doctrin
,
particular
to
the
Jesuits
.
The
author
recounts
,
and
runs
over
all
the
most
famous
Universities
of
Europe
,
as
well
as
the
Schools
of
all
Religious
Orders
;
and
there
shews
,
that
of
all
the
authors
,
not
Jesuits
,
who
had
treated
,
or
touch'd
,
even
by
the
by
,
the
question
of
probable
opinions
,
of
whom
he
makes
a
very
long
list
;
he
shews
,
I
say
,
that
to
the
year
1659
,
when
he
made
this
small
piece
,
there
was
but
one
of
them
all
,
by
name
Antony
Perez
,
who
went
a
little
astray
in
one
point
,
from
the
common
doctrin
of
all
others
;
of
which
very
point
,
in
particular
charity
to
the
Jesuits
,
they
wou'd
fain
give
them
alone
the
whole
honor
.
He
further
adds
,
and
proves
it
admirably
well
,
that
the
most
learned
Divines
of
the
Society
have
,
by
common
consent
,
restrain'd
this
doctrin
;
which
some
preceding
Doctors
seem'd
to
have
extended
too
far
:
and
at
last
quotes
a
Jesuit
author
Comitolus
,
for
the
only
man
,
who
had
attack'd
and
fallen
upon
the
opinions
of
all
other
Divines
in
the
several
parts
of
this
matter
:
and
from
whom
he
pretends
,
that
Wendrok
has
taken
his
strongest
arguments
,
for
the
refutation
of
the
doctrin
of
probability
.
From
all
which
,
the
author
,
of
this
little
work
,
concludes
two
things
:
the
first
,
that
it
is
against
all
the
laws
of
equity
,
to
oblige
the
Jesuits
to
justify
and
make
good
an
opinion
,
which
was
common
to
them
,
with
all
other
Divines
:
the
second
,
that
if
it
be
a
glory
,
to
have
absolutely
declar'd
against
this
doctrin
,
this
glory
,
till
then
was
particular
,
and
only
due
to
the
Jesuits
:
and
he
complains
of
Wendrok
,
that
being
so
much
oblig'd
to
this
Comitolus
,
he
did
not
do
him
the
favor
,
when
he
quoted
him
,
to
give
the
reader
notice
,
that
he
was
a
member
of
the
Society
.
You
are
very
lucky
then
Mr.
Abbot
,
sayd
Cleander
,
for
I
have
in
my
pocket
this
little
book
you
so
much
value
;
and
having
spoken
of
it
to
Eudoxus
,
in
our
former
conference
,
I
have
now
brought
it
with
me
to
shew
him
:
and
here
it
is
.
The
Abbot
immediatly
took
the
book
into
his
hands
,
and
running
it
over
with
Eudoxus
,
he
presently
counted
nine
or
ten
Bishops
,
that
is
to
say
,
almost
all
of
this
character
,
who
have
handled
these
matters
,
since
the
time
of
Saint
Antonin
,
who
is
comprehended
in
this
number
:
and
he
also
read
him
the
passages
,
and
the
names
of
the
books
,
and
the
number
of
the
pages
,
whence
these
things
,
relating
to
this
subject
are
taken
.
Afterwards
he
made
him
read
the
opinions
of
three
famous
Doctors
of
Sorbonne
,
who
have
publish'd
whole
bodyes
of
Divinity
.
Mr.
Gamache
,
Isambert
,
and
Dural
;
to
whom
this
author
has
added
Mr.
Bail
,
a
Doctor
of
the
University
of
Paris
,
and
subpenitenciary
of
the
Cathedral
Church
of
that
City
;
and
at
last
he
shew'd
him
in
the
following
chapters
the
unanimous
agreement
upon
this
point
,
of
all
the
Thomist
Doctors
,
Dominicans
,
and
of
the
Scotist
Franciscans
,
and
other
Religious
Orders
,
together
with
the
Universities
of
Louvain
,
Salamanca
and
Alcala
,
&c.
If
it
be
so
,
sayd
Eudoxus
,
there
never
was
any
doctrin
,
less
particular
to
the
Jesuits
,
than
this
doctrin
of
probable
opinions
.
But
Mr.
Abbot
,
added
he
,
have
you
your self
seen
all
these
passages
and
quotations
confirm'd
?
and
have
you
compar'd
them
with
the
text
in
the
original
authors
quoted
?
As
to
this
,
answer'd
the
Abbot
,
I
will
say
three
things
:
the
first
,
that
the
author
of
this
little
treatise
is
Father
Dechamps
,
a
Jesuit
,
a
very
exact
and
sure
writer
,
a
man
honor'd
for
his
vertue
with
the
esteem
of
the
most
illustrious
persons
of
the
Kingdom
,
and
of
such
of
the
very
Jansenists
themselves
,
as
know
him
:
the
second
,
that
nothing
has
been
written
to
prove
these
quotations
false
,
now
for
above
thirty
years
,
since
the
book
was
publish'd
,
which
I
am
very
confident
wou'd
not
have
been
omitted
,
had
the
author
given
the
least
ground
for
it
.
I
know
but
one
Divine
,
a
Dominican
,
call'd
Father
Baronius
,
that
objects
,
weakly
enuff
,
to
Father
Dechamps
some
circumstances
,
which
signify
nothing
to
the
main
essential
point
in
hand
,
concerning
the
manner
wherein
it
is
propos'd
and
maintain'd
by
this
Jesuit
;
the
third
is
,
that
of
this
great
number
of
passages
,
I
my self
have
examin'd
and
found
at
least
thirty
of
them
true
,
of
which
I
can
speak
with
certainty
and
assurance
.
I
will
shew
them
you
,
when
ever
you
will
,
in
two
or
three
librarys
belonging
to
some
communities
in
Paris
;
where
we
shall
also
find
some
part
of
those
which
have
not
yet
fallen
under
my
hands
.
Eudoxus
having
in
his
library
the
three
Paris
Doctors
and
some
Thomists
,
they
immediatly
without
further
delay
fell
to
the
examining
the
first
,
every
of
them
taking
one
of
them
in
hand
to
search
for
the
passages
quoted
in
this
little
book
.
The
Abbot
,
having
read
them
very
often
,
knew
the
precise
pages
,
therefore
opening
that
volume
of
Isamberts
,
where
he
treats
of
Saint
Thomas's
Prima
secundae
,
shew'd
them
the
question
of
probable
opinions
,
handled
from
page
133
to
page
140
,
there
this
methodical
Divine
gives
first
the
definitions
of
the
terms
,
and
tells
us
what
a
probable
opinion
is
,
and
what
a
more
probable
opinion
:
after
which
he
puts
the
question
in
the
second
article
;
Whether
it
be
lawful
to
follow
a
probable
conscience
,
or
a
probable
opinion
:
which
question
he
himself
thus
answers
.
When
our
conscience
tells
us
,
that
it
is
probably
lawful
and
honest
,
to
do
a
thing
,
we
cannot
by
doing
that
thing
be
guilty
of
any
sin
:
this
,
adds
he
,
is
the
common
opinion
of
all
Divines
:
and
then
he
propounds
a
second
proposition
.
When
there
are
,
says
he
,
two
opinions
,
equally
probable
,
touching
the
lawfulness
of
doing
any
thing
,
one
may
safely
follow
which
of
the
two
he
pleases
.
In
the
following
article
he
himself
makes
this
objection
of
these
two
opinions
,
one
is
,
that
the
thing
is
forbidden
,
the
other
,
that
it
is
permitted
:
the
first
is
safe
,
because
one
cannot
sin
mortally
by
following
it
;
but
the
second
is
not
certain
.
I
answer
,
adds
he
,
that
it
is
lawful
to
follow
the
least
sure
:
and
I
prove
it
thus
.......
See
the
title
of
his
fourth
article
.
When
there
is
a
dispute
about
the
doing
or
not
doing
of
a
thing
,
and
that
there
are
two
probable
opinions
thereupon
,
is
it
lawful
,
to
quit
that
which
is
more
probable
,
and
to
follow
that
which
is
less
probable
?
he
thus
resolves
this
question
.
When
there
are
two
such
probable
contrary
opinions
,
that
the
one
is
more
probable
than
the
other
,
it
is
lawful
to
leave
the
more
probable
,
and
follow
that
which
is
probable
.
After
this
he
propounds
some
difficulties
,
and
in
particular
this
rule
of
law
.
That
in
doubtful
cases
one
is
to
take
the
surest
side
.
He
answers
,
That
one
must
distinguish
,
and
not
confound
doubt
with
opinion
,
and
directs
his
reader
to
the
precedent
article
,
where
he
made
a
more
full
explanation
of
the
sense
,
wherein
that
maxim
is
to
be
understood
.
Lastly
in
the
sixth
article
,
num.
8.
When
there
are
,
says
he
,
two
opinions
,
one
probable
,
the
other
more
probable
,
and
that
this
also
is
more
safe
,
and
the
other
less
safe
,
about
my
obligation
of
doing
a
thing
that
relates
to
my self
:
I
am
not
oblig'd
by
the
charity
which
I
ow
my self
,
to
act
by
the
more
probable
and
more
safe
opinion
;
but
I
may
without
sin
,
quit
the
more
safe
opinion
,
and
follow
that
opinion
which
is
probable
,
thô
less
safe
;
as
before
I
have
shewn
.
Certainly
,
sayd
Eudoxus
,
after
he
had
read
this
passage
,
Father
Dechamps
has
,
not
only
,
not
made
Isambert
say
too
much
,
but
has
even
forgot
a
great
deal
of
what
he
had
written
.
This
is
not
yet
all
,
answer'd
the
Abbot
;
let
us
see
what
this
Doctor
says
,
upon
the
consequences
or
dependances
of
the
doctrin
of
probabilities
.
Whereupon
he
read
the
fifth
article
:
where
the
author
demands
;
whether
a
Doctor
,
consulted
in
a
case
of
conscience
,
may
answer
according
to
the
probable
opinion
,
and
not
according
to
the
more
probable
,
althô
he
himself
were
of
this
last
opinion
:
after
he
had
clear'd
and
expounded
the
several
senses
or
meanings
,
wherein
this
question
might
be
taken
,
he
answer'd
.
That
a
Doctor
thus
consulted
,
was
to
consider
the
circumstances
of
the
matter
,
which
may
happen
to
be
such
,
that
he
may
not
only
answer
according
to
the
less
probable
opinion
,
against
the
more
probable
,
but
that
also
it
might
be
imprudent
to
do
otherwise
.
Let
us
go
on
a
little
further
,
continu'd
the
Abbot
,
and
read
the
eighth
and
ninth
article
.
The
title
of
the
first
was
.
Is
it
lawful
to
act
against
ones
own
opinion
,
and
follow
that
of
others
?
the
meaning
of
this
article
is
,
&c.
Isambert
adds
.
Those
that
hold
,
that
this
is
lawful
,
of
whose
opinion
I
am
,
do
follow
the
common
doctrin
,
which
is
not
that
of
Adrian
,
but
is
the
opinion
of
almost
all
Saint
Thomas's
Interpreters
.
The
title
of
the
ninth
article
is
.
Whether
a
man
be
sometimes
oblig'd
to
follow
the
probable
opinion
of
others
,
contrary
to
his
own
,
which
also
is
probable
.
The
answer
is
,
that
there
are
some
cases
,
wherein
it
is
not
only
lawful
,
to
act
,
against
one's
own
opinion
,
but
also
where
a
Man
is
bound
in
conscience
,
to
act
according
to
the
probable
opinion
of
another
,
contrary
to
his
own
,
thô
this
also
be
suppos'd
probable
?
and
such
may
be
the
case
of
a
Confessor
,
that
hears
the
confession
of
a
penitent
,
whose
probable
opinion
,
upon
some
points
of
his
confession
,
is
contrary
to
his
own
:
and
that
also
of
an
inferior
,
commanded
by
his
superior
to
do
a
thing
probably
lawful
,
but
which
,
in
the
opinion
of
the
inferior
,
is
not
probably
lawful
.
The
Confessor
is
oblig'd
,
according
to
Isambert
,
to
follow
the
opinion
of
his
penitent
,
and
the
inferior
,
that
of
his
superior
.
And
take
notice
,
adds
the
Abbot
,
that
Isambert
quotes
Saint
Antonin
for
his
opinion
,
only
with
this
restriction
,
that
if
the
Confessor
be
the
penitent's
Pastor
,
he
is
oblig'd
to
comply
with
the
penitents
probable
opinion
,
and
absolve
him
;
but
if
the
penitent
be
not
of
his
flock
,
one
of
his
parish
,
he
may
then
refuse
to
give
him
absolution
.
That
which
you
now
say
,
answer'd
Eudoxus
,
seems
to
me
a
little
hard
:
but
the
authority
of
Saint
Antonin
,
and
the
reasons
with
which
Mr.
Isambert
supports
his
opinion
,
persuades
me
,
at
least
,
to
believe
,
that
it
is
not
so
easy
,
as
one
may
think
,
to
give
a
positive
judgment
in
these
matters
.
As
far
as
I
see
,
continu'd
he
,
if
Pascal
had
but
taken
the
fancy
in
his
Provincial
Letters
,
to
make
Mr.
Isambert
speak
in
the
name
of
the
Sorbonne
,
instead
of
the
good
Jesuit
that
speaks
in
the
name
of
the
Society
,
he
wou'd
have
found
matter
enuff
to
have
made
him
act
the
same
kind
of
part
.
He
might
have
made
,
reply'd
the
Abbot
,
if
he
had
had
a
mind
to
it
,
even
Saint
Thomas
himself
say
as
ridiculous
things
,
as
those
he
has
put
into
the
Jesuits
mouth
:
for
this
,
it
wou'd
have
been
enuff
to
have
only
propounded
,
and
handsomly
put
into
order
,
several
points
of
this
learned
Saints
doctrin
,
as
he
has
done
the
Jesuits
:
without
setting
down
the
proofs
,
the
restrictions
,
the
explications
,
and
the
necessary
precautions
for
making
the
practice
of
them
lawful
.
But
I
will
yet
further
suppose
,
that
if
a
libertin
wou'd
make
a
collection
of
all
the
false
propositions
,
that
have
slip'd
from
the
holy
Fathers
,
and
give
besides
to
some
of
their
other
expressions
,
the
ill
sense
of
which
they
are
capable
,
mangle
and
dismember
some
passages
,
and
leave
out
,
or
put
in
,
here
and
there
,
a
few
words
,
he
might
make
a
book
of
them
,
much
bigger
than
the
Provincial
Letters
:
and
might
as
justly
intitle
it
.
The
Religion
and
Morals
of
the
Fathers
as
a
certain
book
was
formerly
call'd
,
The
Moral
Divinity
of
the
Jesuits
,
of
which
the
Provincial
Letters
are
but
extracts
,
enlarg'd
upon
.
And
another
of
a
much
greater
extent
which
has
been
since
publish'd
under
the
name
of
The
Jesuits
Morals
.
And
which
was
also
publicly
burnt
at
Paris
,
in
the
year
1670
,
upon
the
testimony
of
several
of
the
Doctors
of
Sorbonne
,
for
a
scurrilous
defamatory
libel
,
full
of
impostures
,
calumnies
,
falsifications
and
heresies
,
&c.
it
was
,
as
is
sayd
,
the
work
of
the
deceas'd
Doctor
Perrault
,
Brother
to
your
Perrault
the
author
of
Parallele
de
anciens
&
des
Modernes
.
I
am
no
longer
astonish'd
,
sayd
Cleander
,
that
the
Provincial
Letters
shou'd
have
put
this
man
into
such
raptures
and
extravagant
fits
of
enthusiasme
:
both
the
Brothers
were
I
perceive
possess'd
and
animated
by
the
same
kind
of
spirit
.
But
let
us
I
pray
,
sayd
the
Abbot
,
return
to
our
business
.
The
question
,
at
present
,
is
not
whether
the
doctrin
taught
by
Mr.
Isambert
,
be
good
or
bad
doctrin
:
the
merit
and
reputation
of
this
great
Divine
ought
,
at
least
,
to
oblige
us
to
suspend
our
judgment
a
while
.
The
point
we
are
now
upon
,
and
,
by
what
you
see
with
your
own
eyes
,
is
most
certain
,
is
,
that
the
Sorbonne
,
as
learned
and
as
Catholic
then
as
at
this
day
,
heard
,
without
horror
,
a
doctrin
,
daily
instil'd
from
their
chairs
which
being
found
in
the
Jesuits
books
they
wou'd
make
pass
for
a
dangerous
and
cursed
doctrin
.
But
give
me
leave
,
and
I
will
,
in
a
moment
,
find
the
places
you
seek
for
in
Mr.
Du-val
and
Mr.
Gamache
.
I
have
found
this
in
Mr.
Gamache
,
sayd
Cleander
;
it
is
in
the
155
page
,
and
not
in
153
as
Father
Dechamps
Printer
has
plac'd
it
.
His
first
assertion
is
.
That
in
the
court
of
conscience
a
man
is
not
oblig'd
to
follow
the
more
probable
opinion
,
it
is
enuff
to
follow
an
opinion
absolutely
probable
,
approv'd
by
learned
men
,
till
such
time
as
the
Church
declares
against
it
,
or
that
the
Divines
reject
and
banish
it
from
their
Schools
.
Navar.
Medina
.
But
,
in
the
mean
time
,
one
must
take
care
,
not
to
give
scandal
to
the
weak
,
by
his
exterior
actions
and
must
likewise
have
a
regard
to
custom
.
Who
are
these
weak
,
sayd
Eudoxus
interrupting
him
,
are
they
not
the
Jansenists
,
who
are
so
much
scandalis'd
at
this
doctrin
?
O
my
God
answer'd
the
Abbot
,
the
Pharisaic
scandal
,
which
in
Divinity
they
oppose
to
the
scandal
of
the
weak
,
is
,
much
more
to
be
fear'd
for
them
.
You
are
always
severe
and
ill
humor'd
towards
the
Jansenists
,
reply'd
Cleander
,
but
suffer
me
,
I
pray
you
,
to
make
an
end
of
this
passage
,
there
are
but
two
words
more
in
it
.
His
second
assertion
is
.
That
the
Confessor
,
whether
the
proper
Pastor
,
or
one
deputed
by
him
,
may
absolve
his
penitents
against
his
own
opinion
,
when
they
are
of
an
opinion
both
less
certain
and
less
safe
;
provided
it
be
a
probable
opinion
and
back'd
with
the
authority
of
some
Catholic
and
learned
authors
;
and
in
this
case
,
he
not
only
may
,
but
is
also
bound
to
give
them
absolution
.
Here
is
certainly
enuff
of
this
,
sayd
Eudoxus
,
let
us
see
,
whether
Mr.
Du-val
will
say
as
much
.
Here
I
have
the
place
ready
;
it
is
in
his
treatise
of
human
actions
.
q.
4.
a.
12.
p.
115.
in
the
paragraph
intitled
quid
agendum
sit
in
conscientia
opinativa
.
Where
he
has
,
almost
word
for
word
,
the
same
expressions
which
Mr.
Gamache
has
made
use
of
.
The
second
conclusion
is
,
that
in
the
Court
of
conscience
a
man
is
not
oblig'd
to
follow
the
more
probable
opinion
,
but
it
is
sufficient
to
follow
one
,
that
is
probable
,
and
approv'd
by
able
and
learned
persons
,
althô
contrary
to
the
sense
of
other
learned
men
;
which
yet
is
to
be
understood
with
some
restriction
:
that
is
to
say
,
that
this
opinion
is
no
more
to
be
follow'd
,
if
the
Church
determin
the
contrary
,
or
the
Divines
banish
it
from
their
Schools
.
It
is
the
opinion
of
Medina
and
Navar
in
cap.
siquis
de
paenit
.
Where
they
positively
teach
,
that
there
is
no
obligation
,
to
follow
the
more
safe
opinion
,
and
that
it
is
enuff
to
follow
an
opinion
which
is
safe
.
Whilst
Eudoxus
,
with
Cleander
,
was
reading
the
remaining
part
of
Du-val's
doctrin
,
about
probable
opinions
,
the
Abbot
meeting
with
Mr.
Bail
's
book
de
triplici
examine
spake
to
them
in
these
words
.
Let
us
,
I
pray
you
,
do
this
Doctor
of
Paris
also
the
honor
of
consulting
him
,
he
was
subpenitentiary
of
our
Lady's
Church
,
a
man
,
much
valued
,
and
very
fit
for
his
employment
;
thus
he
writes
upon
this
subject
.
Althô
many
do
universally
teach
in
all
parts
of
the
Church
,
that
one
may
,
in
conscience
,
safely
follow
the
less
probable
opinion
;
it
seems
to
me
notwithstanding
that
this
doctrin
ought
to
be
limited
and
restrain'd
to
the
matter
of
precepts
,
and
not
extended
to
the
matter
of
Sacraments
.
These
words
are
in
the
47
page
of
his
fifth
edition
de
examine
paenitentium
.
You
understand
what
he
wou'd
be
at
.
He
pretends
,
that
a
man
may
not
follow
the
less
probable
opinion
,
in
a
doubt
relating
to
the
matter
of
Sacraments
,
for
some
particular
reasons
,
but
only
when
the
matter
doubted
of
,
relates
to
precepts
,
or
commands
,
or
to
the
knowledge
,
whether
such
or
such
a
thing
be
lawful
or
not
lawful
.
But
let
us
see
what
he
says
in
the
foregoing
page
,
where
he
speaks
like
a
wise
man
,
who
perceiv'd
,
that
this
doctrin
might
be
mistaken
and
do
mischief
,
by
accounting
an
opinion
probable
,
that
was
not
probable
;
but
who
,
at
the
same
time
,
shews
himself
persuaded
,
that
an
opinion
,
when
certainly
probable
,
may
be
follow'd
:
For
which
cause
,
sayd
he
,
it
seems
to
me
,
that
the
doctrin
of
probability
,
which
is
become
the
common
doctrin
,
has
not
been
yet
clear'd
and
disentangled
from
difficulties
,
as
much
as
the
importance
of
the
matter
do's
require
and
deserve
.
I
wish
some
able
Divines
wou'd
take
the
pains
,
to
consider
and
resolve
all
the
intricacies
and
objections
which
attend
it
.
Not
that
I
am
not
persuaded
,
but
that
he
who
follows
a
probable
opinion
,
go's
a
sure
way
,
how
convenient
soever
it
may
appear
:
for
that
way
is
sure
,
which
makes
us
avoid
sin
,
and
any
opinion
,
which
is
truly
probable
,
thô
the
less
probable
of
two
,
will
notwithstanding
secure
us
from
sin
.
I
do
hold
,
and
am
persuaded
,
that
a
man
is
freed
before
God
from
sin
,
by
following
a
probable
opinion
,
and
that
he
cannot
be
thereby
guilty
,
even
,
of
a
venial
sin
.
What
say
you
now
to
this
?
That
which
I
say
to
it
,
answer'd
Cleander
,
is
,
that
,
most
certainly
,
Pascal
and
those
who
furnish'd
him
with
memoirs
studied
only
among
the
Jesuits
,
and
had
read
no
other
but
their
Divines
.
Besides
Mr.
Arnauld
cou'd
not
possibly
have
seen
the
Provincial
Letters
before
they
were
publish'd
.
For
with
what
conscience
cou'd
he
suffer
the
Jesuits
to
be
defam'd
,
for
the
authors
of
a
doctrin
,
he
himself
saw
publicly
taught
in
Sorbonne
,
by
the
Professors
of
his
own
time
?
but
for
his
having
since
endeavor'd
,
as
he
still
daily
do's
,
to
make
these
Letters
gain
credit
,
be
more
and
more
valued
,
and
their
contents
improv'd
,
to
the
prejudice
of
the
Jesuits
,
there
must
surely
be
some
strong
reasons
we
are
ignorant
of
:
for
extraordinary
persons
,
who
exceed
the
common
rate
of
men
,
and
are
engag'd
in
mighty
matters
,
as
the
heads
or
leaders
of
a
great
party
,
whose
reputation
they
are
to
support
,
may
possibly
have
,
for
themselves
,
some
particular
rules
of
conscience
,
which
all
the
world
have
not
a
right
to
follow
.
What
,
sayd
the
Abbot
,
after
such
evident
matters
of
fact
,
as
these
we
have
read
,
will
you
not
plainly
own
as
I
do
,
that
Pascal
,
Arnauld
,
and
all
other
heads
of
the
party
who
in
this
,
and
things
of
like
nature
,
cannot
sin
thro'
ignorance
,
are
downright
cheats
and
perfect
hypocrites
,
that
abuse
the
public
credulity
,
malicious
and
invenom'd
men
against
their
adversaries
,
who
spare
nothing
they
can
think
of
,
to
destroy
their
reputation
?
to
what
end
are
all
these
shiftings
,
do's
not
the
thing
speak
of
it self
,
and
do
not
I
plainly
perceive
what
your
thoughts
are
?
One
must
not
always
say
what
he
thinks
,
answer'd
Cleander
,
and
Eudoxus
has
yet
sayd
less
of
the
matter
than
I.
I
am
almost
angry
,
reply'd
Eudoxus
,
at
this
wicked
Abbot
:
who
has
turn'd
all
my
notions
topsie-turvie
;
I
was
in
a
very
good
humor
,
and
well
dispos'd
to
make
you
and
my self
some
sport
with
these
good
Fathers
,
the
Jesuits
,
upon
the
subject
of
probabilities
;
and
now
I
begin
to
feel
some
remorse
of
conscience
,
for
the
rash
judgments
I
formerly
made
,
a
thousand
times
,
of
them
.
I
have
not
yet
done
with
you
,
sayd
the
Abbot
.
I
have
still
matter
enuff
to
shew
you
,
to
encrease
your
scruples
:
but
before
I
come
to
that
,
or
make
you
see
that
the
Thomists
,
the
Scotists
,
and
almost
all
other
Divines
,
speak
upon
this
point
,
the
language
of
the
Sorbonists
,
and
have
,
with
them
,
and
the
Jesuits
,
an
equal
right
,
to
share
in
the
fine
title
of
the
corrupters
of
Morals
.
I
will
read
you
an
admirable
and
remarkable
passage
of
Wendrok
upon
this
occasion
,
in
his
notes
on
the
Provincial
Letters
.
You
know
,
that
these
notes
were
read
,
corrected
and
approv'd
,
by
Pascal
himself
;
reach
me
down
I
pray
you
Wendroks
book
.
The
Jesuits
,
continu'd
the
Abbot
,
made
lowd
complaints
of
the
injustice
done
'um
,
by
designing
to
make
them
,
alone
,
answerable
,
for
all
the
real
,
or
pretended
relaxations
in
Divinity
.
Them
I
say
,
who
taught
nothing
in
Morals
,
but
the
common
doctrin
,
and
who
,
being
the
last
comers
,
did
but
tread
in
the
paths
trac'd
out
,
by
those
that
went
before
them
.
Let
us
proceed
to
other
things
,
sayd
Eudoxus
interrupting
him
:
this
is
really
very
insolent
and
extravagant
.
The
Abbot
sayd
no
more
upon
this
article
,
but
contented
himself
with
this
first
victory
,
in
favor
of
truth
,
and
a
right
sense
of
things
,
in
opposition
to
calumny
and
a
foolish
obstinat
opinion
.
For
Eudoxus
,
as
naturally
just
as
he
was
,
was
still
a
little
headstrong
and
the
more
,
that
Cleander
,
who
had
read
the
Divines
,
and
perceiv'd
that
the
Abbots
reflexions
might
stand
them
in
good
stead
,
in
the
examination
they
had
undertaken
to
make
,
judg'd
fit
to
take
the
advantage
of
it
.
Mr.
Abbot
,
sayd
he
to
him
,
we
must
not
stand
still
in
so
fair
a
road
:
let
us
go
on
I
pray
,
and
tell
us
your
thoughts
and
all
you
know
of
this
matter
.
With
all
my
heart
,
sayd
the
Abbot
,
and
I
will
propose
to
you
a
second
matter
of
fact
,
for
the
truth
of
which
,
I
will
,
upon
the
hazard
of
my
honor
,
be
answerable
;
it
is
,
that
Pascal
and
his
friends
have
made
of
probable
opinion
a
meer
scarcrow
,
a
man
of
straw
,
for
the
pleasure
and
the
ease
of
fighting
it
,
with
the
greater
advantage
,
and
of
making
the
Jesuits
father
a
monstrous
opinion
which
never
was
their
own
.
For
at
last
,
by
the
favor
and
assistance
of
these
opinions
which
Pascal
combats
,
One
Doctor
,
if
people
will
believe
him
,
may
turn
and
wind
mens
consciences
,
backwards
and
forwards
,
just
as
he
pleases
,
and
always
securely
:
make
new
rules
of
Morals
.
A
Christian
may
without
any
hazard
estrange
himself
from
the
rules
,
which
the
Scripture
,
the
Councils
and
the
Fathers
have
prescrib'd
us
;
and
an
infidel
and
a
heretic
may
safely
continue
in
their
false
Religion
.
This
,
without
doubt
,
is
very
horrible
,
and
cursed
be
the
poyson'd
fountain
of
a
doctrin
,
so
fatal
to
Christianity
.
But
who
do's
Pascal
and
his
translator
aim
at
?
for
I
pray
observe
,
what
are
the
two
general
conditions
,
that
the
Jesuits
do
require
,
to
make
an
opinion
probable
,
and
that
a
Divine
may
hold
it
for
such
?
first
,
it
must
not
be
contrary
to
the
rules
of
faith
;
nor
,
in
general
,
contain
any
thing
opposit
to
the
truths
receiv'd
by
the
Church
,
nor
be
contrary
to
evident
and
right
reason
.
In
the
second
place
,
it
must
be
supported
with
good
reasons
,
and
not
lightly
undertaken
to
be
defended
,
against
the
common
and
ordinary
opinion
of
Doctors
.
These
certainly
are
bounds
,
which
limit
and
restrain
a
Casuist
,
if
any
one
shou'd
happen
to
desire
it
,
from
being
able
to
make
New
rules
of
Morals
.
How
is
it
possible
for
men
,
that
take
for
a
rule
this
notion
,
which
the
Jesuits
give
in
their
definitions
,
of
a
probable
opinion
,
To
go
astray
without
danger
from
the
maxims
,
which
the
Scripture
,
the
Councils
,
and
the
Fathers
have
mark'd
out
for
us
?
how
can
a
heretic
or
an
infidel
continue
safely
in
his
false
Religion
?
are
the
truths
,
receiv'd
,
and
allow'd
of
by
the
Church
,
different
from
those
,
which
the
Scripture
,
the
Fathers
and
the
Councils
teach
us
?
or
can
any
men
,
respect
,
or
set
a
value
on
the
first
,
without
taking
the
second
for
a
rule
?
If
they
shou'd
say
,
that
the
Jesuits
have
not
observ'd
these
rules
,
nor
follow'd
their
own
definitions
,
and
cou'd
prove
their
having
done
so
,
without
cutting
off
and
falsifying
their
passages
,
or
stiching
several
of
them
together
;
which
,
being
joyn'd
,
seem
to
signify
just
contrary
,
to
what
they
really
signify
,
when
they
are
severally
read
in
their
proper
places
;
I
shou'd
be
one
of
the
first
to
oppose
and
condem
them
.
But
let
them
not
say
,
that
their
principles
are
monsters
,
which
bring
forth
other
monstors
:
nor
from
the
silly
things
,
that
Pascal
has
made
his
Jesuit
speak
,
in
his
fifth
and
sixth
Letters
,
draw
,
as
he
do's
,
conclusions
,
as
impertinent
and
as
extravagant
,
as
they
are
false
and
wicked
.
Eudoxus
did
,
in
this
also
,
approve
the
Abbot's
reasoning
;
but
yet
desir'd
,
he
wou'd
prove
the
definition
he
had
given
of
a
probable
opinion
:
for
Wendrok
,
says
he
,
disputes
the
thing
,
and
very
few
in
the
world
are
persuaded
,
that
the
Jesuits
principles
in
this
matter
,
are
so
restrain'd
,
limited
and
narrow
.
The
reason
is
,
answer'd
the
Abbot
,
because
most
people
read
only
the
Provincial
Letters
,
and
the
translator
of
these
Letters
,
and
that
either
they
will
not
,
or
commonly
cannot
consult
the
Jesuits
books
.
An
other
reason
is
,
they
do
not
know
,
that
Wendrok
,
in
disputing
this
matter
of
fact
,
is
,
not
sincere
;
and
I
will
immediatly
convince
you
of
it
.
I
have
in
my
closet
some
extracts
,
upon
this
subject
,
drawn
by
my self
,
out
of
the
most
famous
Jesuit
Divines
:
I
'le
step
home
and
fetch
them
.
The
Abbot
,
who
dwelt
hard
by
,
being
gone
out
,
Cleander
and
Eudoxus
began
to
make
many
reflexions
.
With
all
our
love
for
truth
,
sayd
Eudoxus
,
I
know
not
,
whether
we
shou'd
have
been
able
,
without
the
Abbot's
help
,
to
have
got
over
all
these
rubs
;
since
Pascal
and
Wendrok
have
so
imbroil'd
and
perplex'd
things
,
and
that
the
matter
it self
is
so
hard
,
to
be
clearly
discuss'd
,
and
that
the
too
strait-lac'd
and
over-strain'd
Morals
are
supported
,
by
such
plausible
and
specious
maxims
;
when
on
the
contrary
,
the
truly
Christian
Morals
are
built
upon
maxims
,
of
which
some
appear
very
strange
and
unfit
to
be
follow'd
or
receiv'd
before
they
are
well
weigh'd
and
consider'd
,
which
is
hard
to
be
done
by
common
understandings
:
these
Gentlemen
knew
very
well
,
how
to
take
the
advantage
,
by
the
opposition
they
have
made
between
the
one
and
the
other
.
Moreover
,
they
speak
with
so
bold
and
confident
an
air
,
that
one
is
,
almost
,
afraid
to
doubt
of
what
they
say
:
and
they
have
so
train'd
up
,
and
accustom'd
a
world
of
people
to
talk
as
they
do
,
that
their
most
unlikely
and
improbable
paradoxes
are
,
almost
,
become
the
public
common
opinion
.
It
was
not
only
,
answer'd
Cleander
,
the
difficulty
of
the
matter
,
nor
some
outward
appearances
,
which
they
knew
how
to
improve
,
that
gave
them
so
much
advantage
over
the
Jesuits
.
These
Fathers
did
,
in
truth
,
make
answers
which
were
sufficiently
strong
and
solid
;
but
so
flat
and
ill
put
together
(
I
speak
of
those
which
came
out
first
)
that
there
was
no
comparison
between
one
of
Pascals
Letters
,
and
the
First
answer
to
the
Jansenists
Letters
.
He
got
thereby
such
a
superiority
over
them
,
that
he
no
more
look'd
upon
them
,
as
adversaries
he
was
still
fighting
with
,
but
as
despicable
people
,
baffled
,
foild
,
and
thrown
to
the
ground
,
trampling
them
under
foot
with
equal
scorn
and
contempt
.
It
is
very
true
,
sayd
Eudoxus
,
that
the
Gentlemen
of
Port-Royal
gain'd
wonderfully
by
this
weakness
:
but
is
it
possible
,
that
the
Jesuits
of
those
days
had
no
body
that
cou'd
write
?
Father
le
Moyne
,
answer'd
Cleander
,
was
still
living
,
and
I
am
surpriz'd
,
they
did
not
oppose
him
to
Pascal
:
this
Father
had
an
excellent
fancy
and
a
world
of
wit
:
and
his
way
of
writing
,
was
lively
,
smart
and
florid
:
he
had
,
besides
,
a
good
reputation
among
the
most
ingenious
and
best
accomplish'd
persons
:
and
the
apologetic
manifest
,
which
he
writ
several
years
before
against
the
book
,
call'd
La
Theologie
Morale
des
Jésuites
,
was
as
much
in
vogue
,
as
his
Curry-comb
for
the
Jansenist
Pegasus
.
Perhaps
,
reply'd
Eudoxus
,
the
Society
did
believe
,
he
was
not
like
to
outdo
or
equal
Pascal's
stile
,
at
once
so
easy
,
and
so
delicat
.
For
Father
le
Moyne's
great
fault
was
,
that
his
words
were
not
well
chosen
,
or
very
proper
,
that
he
us'd
not
to
dress
,
set
out
and
embellish
his
thoughts
,
with
various
,
neat
,
and
quaint
expressions
:
that
he
was
always
witty
,
but
never
endeavor'd
,
to
express
himself
plainly
,
or
familiarly
:
and
it
may
be
,
he
himself
did
not
think
,
he
was
an
equal
match
for
him
,
in
this
kind
of
combat
,
and
therefore
was
not
willing
to
engage
.
But
whatever
the
matter
was
then
,
't
is
plain
the
Jesuits
do
not
,
now
want
,
store
of
good
writers
,
and
that
they
knew
how
to
be
gainers
by
their
first
defeat
.
Within
ten
or
eleven
years
after
the
Provincial
Letters
were
publish'd
,
there
came
forth
a
Letter
to
a
Lord
at
Court
..........
The
author
of
that
is
known
,
sayd
Cleander
,
interrupting
him
,
and
the
man
of
the
world
the
Society
ought
,
at
that
time
,
to
have
set
up
in
opposition
to
Pascal
.
He
understood
raillery
very
well
,
and
wou'd
not
have
been
troubled
or
vex'd
as
the
Jesuits
then
were
;
but
wou'd
have
given
him
as
good
as
he
brought
,
a
Rowland
for
his
Oliver
,
and
have
answer'd
him
in
the
same
tone
and
language
.
Had
this
been
done
,
the
people
wou'd
,
at
least
,
have
compar'd
the
Letters
and
the
Answers
:
whereas
in
those
days
they
hardly
regarded
what
became
of
the
Jesuits
.
But
for
these
nine
or
ten
years
past
,
they
have
both
defended
themselves
and
attack'd
their
adversaries
,
with
vigor
:
The
defence
of
the
new
Christians
and
the
Missioners
of
China
,
which
gave
the
party
a
wound
that
still
bleeds
:
you
may
remember
that
upon
the
subject
of
The
Philosophic
sin
,
there
were
four
or
five
small
books
made
,
in
behalf
of
the
Jesuits
,
which
were
extreamly
well
receiv'd
,
and
with
good
reason
:
Jansenist
sincerity
,
Father
Annat
,
answer'd
Cleander
,
was
,
in
my
opinion
,
an
excellent
wit
:
and
the
Jesuits
have
publish'd
nothing
better
,
than
what
was
written
by
him
,
upon
the
matters
which
were
then
in
dispute
.
This
honest
good
man
(
who
besides
these
two
vertues
,
possessed
that
also
of
modesty
,
in
the
highest
perfection
possible
)
had
a
tallent
for
writing
,
even
in
French
,
if
he
had
a
little
more
apply'd
himself
to
the
study
of
our
language
;
there
fell
from
his
pen
,
from
time
to
time
,
as
fine
,
as
lively
,
as
pleasant
and
agreeable
strokes
as
ever
I
saw
in
my
life
.
I
am
of
your
opinion
,
sayd
Eudoxus
;
and
without
saying
any
thing
of
his
vertue
,
which
I
have
heard
commended
,
even
by
this
very
party
,
I
have
found
him
,
as
you
have
done
,
very
exact
in
his
judgment
,
and
sometimes
to
express
himself
with
great
quaintness
and
raillery
,
which
,
let
me
tell
you
,
is
a
thing
very
rare
and
extraordinary
for
a
School
Divine
.
Cleander
and
Eudoxus
were
entertaining
one
another
in
this
manner
,
when
the
Abbot
return'd
:
and
took
out
of
his
letter
case
,
a
piece
which
justified
the
matters
of
fact
he
had
asserted
.
This
was
a
collection
,
of
passages
,
concerning
the
doctrin
of
probable
opinions
,
extracted
out
of
the
books
of
several
Jesuit
Divines
,
and
,
especially
,
out
of
those
which
Pascal
in
his
Letters
treats
so
very
scurvily
.
My
paper
,
says
he
,
begins
very
properly
with
reference
to
the
business
in
hand
:
it
is
out
of
Layman
,
whom
Wendrok
quotes
in
his
notes
upon
the
fifth
Provincial
Letter
,
to
shew
,
that
the
Jesuits
were
in
the
wrong
,
when
they
complain'd
that
their
doctrin
was
alter'd
,
on
purpose
to
make
it
odious
:
he
ought
to
be
satisfied
,
that
we
govern
our selves
,
in
this
matter
,
by
the
testimony
he
himself
gives
us
,
of
the
matter
of
fact
.
These
are
this
Jesuits
own
words
.
A
probable
opinion
,
according
to
the
common
notion
,
may
be
defin'd
.
An
opinion
which
is
not
certain
,
but
which
,
notwithstanding
,
is
founded
upon
a
considerable
authority
,
or
upon
some
important
reason
:
and
an
opinion
ought
to
be
judg'd
,
supported
by
a
considerable
authority
,
when
it
is
,
at
least
,
the
opinion
of
a
learned
,
and
an
honest
man
.
Wendrok
cites
only
this
place
in
Layman
,
to
shew
,
that
the
Jesuits
had
no
reason
to
complain
of
the
consequences
drawn
from
their
principles
:
from
whence
it
was
concluded
;
That
a
Doctor
may
turn
and
overturn
men's
consciences
as
he
thinks
fit
,
and
make
new
rules
of
Morals
:
that
by
this
means
a
Christian
may
estrange
himself
without
fear
of
punishment
,
from
the
rules
prescrib'd
us
,
by
the
Scripture
,
the
Councils
,
and
the
Fathers
.
Althô
Layman
shou'd
have
sayd
no
more
than
this
,
answer'd
Cleander
,
interrupting
him
,
Wendrok's
arguments
wou'd
have
prov'd
but
weak
and
silly
:
for
by
giving
this
Doctor
,
as
Layman
has
done
,
the
quality
of
an
honest
and
a
learned
man
,
it
is
clear
,
that
,
morally
speaking
,
he
wou'd
not
have
gone
astray
in
his
decisions
,
either
from
the
doctrin
of
the
Scripture
,
or
the
Church
.
One
ought
to
presume
that
he
,
who
is
learned
,
cannot
be
ignorant
of
this
doctrin
;
and
that
he
,
who
is
a
man
of
probity
,
wou'd
not
corrupt
it
:
and
if
,
of
my self
,
I
am
not
capable
to
judge
of
the
matter
,
supposing
he
has
these
two
qualities
,
I
act
prudently
in
following
his
decision
.
This
is
the
very
reflexion
,
reply'd
the
Abbot
,
that
Layman
made
,
and
that
Wendrok
shou'd
have
made
when
he
read
him
.
It
is
nevertheless
necessary
,
adds
Layman
,
that
this
Doctor
shou'd
not
have
taken
up
this
opinion
rashly
,
or
inconsideratly
,
but
after
weighing
and
examining
the
reasons
for
the
contrary
opinion
,
and
this
is
,
what
others
,
and
especially
those
who
are
unlearned
ought
commonly
to
suppose
.
Hold
,
sayd
Eudoxus
,
I
have
here
the
case
of
conscience
of
Mr.
Sainte-Beuve
;
who
,
if
I
well
remember
,
sayd
expresly
,
that
regularly
speaking
,
and
without
having
a
particular
reason
to
do
otherwise
,
a
man
ought
,
without
doubting
or
hesitation
,
to
follow
the
decision
of
a
person
of
this
character
.
It
is
in
the
first
tome
,
pag.
517
,
and
the
169
case
.
Where
this
question
is
put
;
Whether
one
runs
the
hazard
of
his
Salvation
by
depending
upon
the
judgment
of
a
learned
and
a
pious
man
:
which
he
thus
answers
.
That
one
may
with
a
safe
conscience
,
stick
to
the
resolutions
of
a
man
,
known
to
be
learned
and
pious
;
unless
he
have
some
particular
reason
to
doubt
the
truth
of
his
decisions
.
I
will
mark
this
passage
,
adds
he
,
that
I
may
some
time
or
other
shew
it
to
Mr.
Nicole
.
But
Layman
stops
not
there
,
continu'd
the
Abbot
:
for
see
what
he
adds
,
for
those
that
are
capable
of
judging
the
opinions
of
Casuists
.
But
one
ought
not
,
sayd
he
,
to
call
that
,
a
probable
opinion
,
which
one
or
more
Doctors
have
invented
,
contrary
to
the
common
opinion
;
and
which
others
,
upon
examination
,
have
unanimously
rejected
,
as
an
improbable
and
particular
opinion
;
induc'd
thereunto
by
good
reasons
,
or
by
the
decrees
of
the
higher
powers
,
which
the
first
either
had
not
heeded
,
or
cou'd
not
solidly
answer
.
One
may
see
what
Saint
Thomas
,
Sylvester
and
Navar
say
upon
this
point
.
In
the
second
place
I
say
,
that
an
opinion
is
probable
,
when
it
is
supported
by
such
a
strong
reason
,
as
is
persuasive
enuff
to
make
it
to
be
believ'd
,
conformable
to
truth
;
and
this
is
to
be
understood
in
reference
to
a
learned
man
,
who
understands
the
matter
,
and
has
well
weigh'd
and
consider'd
the
principles
of
the
contrary
opinion
,
(
thô
by
others
commonly
receiv'd
)
and
fully
refuted
them
.
Vasquez
,
Sanchez
,
and
Azor
.....
do
teach
this
doctrin
.
But
,
notwithstanding
,
it
must
be
limited
and
restrain'd
by
this
condition
:
that
other
Doctors
,
coming
afterwards
to
examin
this
particular
opinion
,
shou'd
not
look
upon
it
,
as
improbable
,
and
an
erronious
opinion
.
Certainly
,
sayd
Eudoxus
,
nothing
can
be
wiser
,
better
circumscrib'd
,
or
more
restrain'd
than
this
:
and
with
these
conditions
I
see
no
manner
of
danger
in
this
proposition
.
That
the
authority
of
one
grave
Doctor
may
make
an
opinion
probable
.
This
is
not
all
,
answer'd
the
Abbot
:
before
these
restrictions
are
apply'd
to
any
matter
of
this
kind
,
which
,
like
all
other
Moral
matters
,
are
subject
to
be
abus'd
,
and
as
subject
also
to
contempt
,
as
to
calumny
,
because
it
is
necessary
to
have
regard
to
a
thousand
little
nice
circumstances
,
the
omission
,
or
addition
of
any
one
of
which
,
is
,
sometimes
,
sufficient
to
render
this
doctrin
odious
:
before
all
this
,
I
say
,
Layman
,
at
the
beginning
of
the
same
page
,
had
layd
down
this
principle
.
But
,
I
leave
you
to
think
,
continu'd
the
Abbot
,
if
a
probable
opinion
,
which
according
to
the
Jesuits
,
ceases
to
be
probable
,
and
becomes
improbable
,
as
soon
as
it
appears
contrary
,
to
what
we
are
ascertain'd
of
,
by
faith
,
can
destroy
the
Morals
of
the
Scripture
,
the
Fathers
and
the
Church
:
or
,
if
the
principles
,
and
definitions
of
a
probable
opinion
,
from
which
Pascal
draws
so
many
fine
consequences
,
are
the
principles
and
definitions
of
the
Jesuits
:
and
whether
Wendrok
ought
to
have
chosen
Laymans's
doctrin
,
for
an
example
of
loose
Morals
in
this
kind
;
or
to
shew
,
that
these
Fathers
had
no
reason
to
complain
of
Pascal's
unfaithfulness
,
in
reporting
their
opinions
:
for
,
even
in
the
two
lines
,
which
he
cites
,
mangled
and
disjoynted
as
they
are
,
there
is
enuff
to
justify
this
Divine
,
and
to
refute
all
the
ridiculous
conclusions
he
sets
down
,
as
natural
consequences
of
this
principle
.
At
the
same
time
Eudoxus
and
Cleander
read
Wendrok's
note
upon
the
place
,
and
being
surpriz'd
at
his
impudence
and
falshood
,
cou'd
not
forbear
shrugging
up
their
shoulders
.
The
other
quotations
are
shorter
,
sayd
the
Abbot
:
who
immediatly
read
them
the
passage
in
Suarez
;
where
this
Divine
requires
two
conditions
,
for
the
making
an
opinion
probable
.
The
first
,
that
it
be
not
repugnant
to
the
authorities
receiv'd
in
the
Church
,
nor
to
any
evident
reason
;
and
that
it
be
not
rashly
taken
up
,
contrary
to
the
common
and
ordinary
opinions
of
Doctors
.
The
second
,
that
it
be
built
,
upon
some
certain
and
solid
foundation
.
Let
us
now
see
what
Azor
,
another
Jesuit
,
says
,
concerning
the
choice
a
man
ought
to
make
of
opinions
.
One
may
consider
them
,
says
he
,
two
ways
:
either
with
reference
to
the
exterior
court
,
or
with
reference
to
the
interior
court
of
conscience
.
I
will
first
speak
of
the
choice
one
ought
to
make
of
opinions
in
the
exterior
court
;
and
I
will
afterwards
explain
,
what
opinion
one
ought
to
follow
in
the
interior
court
of
conscience
.
The
first
rule
is
,
that
,
from
the
moment
there
is
any
judgment
,
or
definition
of
faith
made
,
in
clear
and
express
terms
,
whatever
may
be
sayd
to
the
contrary
,
by
the
gravest
Doctors
,
the
opinion
that
is
founded
upon
this
judgment
,
or
definition
of
faith
,
or
comes
nearest
to
it
,
is
to
be
held
altogether
true
and
certain
,
without
giving
themselves
any
trouble
,
on
account
of
those
Doctors
opinions
.
That
is
very
positive
,
sayd
Eudoxus
,
and
this
rule
secures
the
doctrin
of
faith
,
and
the
Morals
of
the
Gospel
.
But
observe
,
that
according
to
your
text
,
this
Jesuit
speaks
there
of
the
choice
of
opinions
in
the
exterior
court
;
and
the
main
question
between
us
is
,
about
the
choice
of
opinions
in
the
interior
court
of
conscience
.
A
little
patience
,
and
you
shall
soon
be
satisfied
,
answer'd
the
Abbot
.
After
Azor
had
set
down
several
other
rules
concerning
the
exterior
court
,
in
the
beginning
of
the
sixteenth
chapter
he
thus
speaks
.
Let
us
now
see
,
in
a
few
words
,
what
opinion
one
may
choose
in
the
interior
court
of
conscience
:
it
is
first
demanded
,
whether
the
rules
given
from
the
ninth
to
the
thirteenth
chapter
,
ought
also
to
be
observ'd
in
the
court
of
conscience
;
and
answer'd
;
the
three
first
,
to
wit
,
those
set
down
in
the
ninth
,
tenth
and
eleventh
are
to
be
kept
in
the
court
of
conscience
also
;
because
they
there
take
place
,
and
are
as
useful
as
in
the
exterior
court
,
which
is
a
thing
clear
of
it self
.
The
rule
that
I
have
now
read
you
,
continued
the
Abbot
,
is
the
first
in
the
ninth
chapter
.
Let
us
read
Filiucius
.
He
is
one
of
the
four
and
twenty
old
men
,
sayd
Cleander
laughing
.
Yes
,
answer'd
the
Abbot
,
and
one
of
those
,
to
whom
Pascal
do's
the
honor
to
name
and
quote
,
to
prove
the
disorders
which
follow
the
doctrin
of
probable
opinions
:
however
,
let
us
read
what
he
says
upon
the
matter
before
us
.
It
thence
follows
,
that
to
the
end
,
We
have
already
seen
enuff
on
this
point
,
sayd
Eudoxus
;
but
I
wou'd
be
glad
to
know
,
whether
the
Jesuits
have
transgress'd
the
bounds
prescrib'd
by
themselves
.
Hold
;
we
are
not
yet
come
so
far
,
sayd
the
Abbot
interrupting
him
in
some
anger
:
and
before
we
get
thither
,
you
must
own
,
that
your
Pascal
,
and
his
second
,
have
made
the
world
believe
so
;
when
seeming
to
explain
the
doctrin
of
the
Jesuits
,
which
they
rather
ought
to
have
call'd
,
the
doctrin
of
all
Catholic
Divines
,
who
till
then
had
written
upon
this
subject
,
they
conceal
all
the
modifications
and
restrictions
of
this
doctrin
,
on
purpose
,
that
they
might
draw
from
it
,
most
dreadful
consequences
;
which
they
not
only
do
,
but
also
have
the
impudence
to
assert
,
that
by
the
doctrin
of
probabilites
,
and
by
the
latitude
the
Society
gives
to
probable
opinions
,
they
have
banish'd
out
of
Moral
Divinity
the
Gospel
and
the
Canons
,
to
substitute
in
their
place
,
the
new
notions
and
ideas
of
the
Schools
of
these
times
.
The
Jesuits
had
in
general
defin'd
,
a
probable
opinion
,
An
opinion
back'd
,
and
supported
by
considerable
authority
,
or
by
some
important
reason
,
against
which
there
was
nothing
convincing
to
be
offer'd
.
And
,
as
if
they
had
been
Heathens
,
who
did
not
reckon
the
authority
of
Scripture
and
the
Councils
in
the
number
of
convincing
things
,
they
reproach'd
them
,
as
if
they
had
not
made
the
Scripture
,
the
Councils
or
the
Fathers
the
rule
of
their
decisions
,
but
govern'd
mens
consciences
by
caprice
,
by
wild
and
extravagant
fancies
,
and
the
vain
subtilties
of
their
Doctors
.
Yes
,
I
dare
say
it
,
continu'd
the
Abbot
somewhat
incens'd
,
and
I
will
justify
it
too
:
that
,
according
to
the
common
,
ordinary
method
of
the
Jesuit
Divines
(
out
of
which
number
I
except
some
few
Compilers
,
and
some
Abridgers
,
who
have
another
end
than
the
authors
themselves
whom
they
abridge
)
there
is
not
one
decision
,
of
any
case
of
conscience
,
that
can
have
the
Scripture
,
the
Councils
and
the
Fathers
for
a
rule
,
where
these
sort
of
arguments
do
not
lead
the
Van
,
or
are
not
first
to
be
seen
before
all
others
:
or
where
the
passages
of
Scripture
,
the
Canons
of
Councils
,
the
Decretals
of
Popes
,
and
the
Civil
Law
,
when
pertinent
to
the
point
,
do
not
make
their
main
essential
proofs
,
or
at
least
the
subject
of
their
dissertations
,
when
under
any
difficulty
;
and
that
never
any
authors
went
further
,
or
waded
deeper
in
the
pure
springs
and
fountains
of
Morals
,
than
the
principal
Jesuit
Divines
.
Witness
Azor
,
Suarez
,
Vasquez
,
Layman
,
Lessius
,
and
Thomas
Sanchez
.
You
need
but
open
their
books
,
to
shew
the
falshood
and
the
vanity
of
all
these
foolish
impostures
;
of
which
there
is
no
other
proof
,
than
the
sayings
and
invectives
of
their
calumniating
Adversaries
There
is
some
pleasure
Mr.
Abbot
in
angring
of
you
,
answer'd
Eudoxus
laughing
:
and
it
is
the
Jesuits
interest
,
that
we
shou'd
sometimes
provoke
you
:
you
have
told
us
wonders
.
And
I
cannot
but
own
my self
convinc'd
,
that
,
in
reality
,
things
have
been
outragiously
exaggerated
:
that
the
author
of
the
Provincial
Letters
has
run
too
fast
,
and
that
the
good
simple
Jesuit
,
who
speaks
in
them
,
had
no
Letter
of
Atturny
,
no
authority
,
from
the
Society
,
to
say
and
grant
all
the
impertinences
,
which
Pascal
has
put
into
his
mouth
.
That
is
not
a
sufficient
satisfaction
for
Mr.
Abbot
,
sayd
Cleander
,
he
wou'd
have
things
call'd
by
their
proper
names
,
a
spade
a
spade
:
you
agreed
with
him
a
little
while
ago
,
that
it
was
a
meer
calumny
,
to
impute
to
the
Jesuits
,
as
a
crime
,
their
teaching
a
doctrin
,
that
had
been
taught
by
all
the
Bishops
,
who
treated
of
that
subject
,
and
before
they
were
in
being
,
by
all
the
Professors
of
Sorbonne
,
who
have
printed
any
books
of
Divinity
,
by
the
Thomists
,
the
Scotists
,
the
University
of
Louvain
,
and
almost
by
all
Divines
.
He
also
pretends
,
that
it
was
yet
a
greater
piece
of
malice
,
to
disfigure
and
misrepresent
this
doctrin
;
to
have
given
such
a
false
and
horrible
idea
of
it
;
and
to
have
lam'd
,
or
falily
interpreted
the
definitions
,
for
no
other
end
,
but
that
they
might
draw
from
them
the
most
dreadful
consequences
imaginable
.
You
call
this
to
exaggerate
,
and
he
pretends
that
it
is
to
corrupt
,
to
poyson
,
to
ly
and
to
calumniat
.
Mr.
Abbot
,
answerds
Eudoxus
interrupting
him
:
this
is
but
a
dispute
about
words
.
We
both
think
the
same
thing
,
and
so
do's
Cleander
too
:
this
ought
therefore
to
satisfy
you
,
and
encourage
you
,
to
communicat
,
what
you
farther
know
in
this
matter
,
since
you
see
we
have
profited
so
well
by
what
you
have
already
told
us
.
I
might
yet
make
you
a
great
many
remarks
upon
this
subject
,
sayd
the
Abbot
:
but
I
profess
to
you
,
that
I
have
much
ado
to
hold
,
when
I
see
Pascal
and
Wendrok
treat
,
unworthily
and
unhandsomly
,
upon
this
occasion
,
under
the
name
of
Casuists
,
so
great
a
number
of
persons
,
famous
for
their
learning
,
and
for
their
vertue
,
honored
in
their
time
,
and
respected
by
the
most
eminent
,
and
the
most
holy
men
,
that
were
in
the
Church
of
God
.
In
vain
,
to
make
themselves
less
odious
and
better
believ'd
,
do
they
pretend
to
have
no
design
,
but
against
the
Jesuits
,
whose
destruction
they
aim'd
at
,
and
against
a
few
others
,
whom
they
were
not
solicitous
to
treat
with
respect
.
In
this
cloud
of
Casuists
,
as
Wendrok
expresses
it
,
and
insolently
compares
them
to
that
multitude
of
frogs
,
which
cover'd
Aegypt
,
when
Pharao
was
King
,
of
whom
the
Jesuits
were
but
the
smallest
number
,
and
to
whom
the
paths
were
beaten
out
,
by
persons
,
whose
character
in
the
Church
was
always
venerable
to
all
true
Catholics
:
I
mean
,
the
most
learned
Bishops
of
their
time
,
the
most
remarkable
Doctors
,
and
the
most
famous
Canonists
:
among
whom
is
to
be
seen
Saint
Antonin
Archbishop
of
Florence
;
who
,
in
the
point
of
probability
,
is
just
of
the
same
opinion
with
others
,
notwithstanding
all
the
falshoods
Wendrok
is
guilty
of
in
this
article
,
which
so
much
disturbs
and
confounds
him
;
and
all
the
artifices
he
makes
use
of
,
to
disguise
the
contempt
he
himself
has
,
and
which
he
wou'd
have
others
have
,
of
this
holy
Divine
.
And
if
some
Jesuits
,
as
Suarez
,
Vasquez
,
Sanchez
,
Lessius
,
&c.
are
sometimes
quoted
in
the
writings
of
Divines
,
together
with
other
eminent
men
,
it
is
not
,
because
that
in
their
books
,
There
is
neither
piety
nor
learning
,
For
I
pray
you
,
continued
the
Abbot
,
let
us
quite
lay
aside
all
prejudices
,
and
impartially
consider
,
what
is
this
Pascal
and
what
is
this
Wendrok
,
in
the
matters
we
are
now
upon
.
Wendrok
has
publish'd
some
Moral
Essays
,
Pascal
understood
some
parts
of
Mathematics
,
and
was
polite
.
These
two
,
oppose
,
in
the
same
peremptory
tone
,
the
Fathers
,
to
the
Morals
of
the
Jesuits
,
to
the
decisions
of
the
Church
,
and
to
the
determinations
of
the
Sorbonne
.
The
first
had
never
seen
,
or
read
the
Fathers
,
but
with
the
eyes
of
the
chief
of
Port-Royal
,
and
the
other
,
is
so
very
weak
,
that
he
is
really
to
be
pitied
,
when
he
offers
at
any
point
of
Divinity
.
The
first
wins
upon
his
readers
,
only
by
his
talent
of
buffoonry
,
of
jesting
and
fooling
:
the
second
imposes
upon
some
,
by
his
confidence
and
his
boldness
:
but
,
indeed
,
it
is
strange
he
shou'd
be
able
to
impose
upon
any
,
considering
that
he
never
,
almost
,
expresses
himself
,
but
like
a
furious
mad-man
.
They
endeavor
to
make
Religious
Saints
,
whose
piety
was
never
before
suspected
by
any
person
,
pass
for
wicked
and
ungodly
men
;
and
to
have
learned
men
,
who
always
had
a
great
and
equal
reputation
for
wisdom
and
learning
,
and
who
solemly
profess
to
follow
no
other
doctrin
,
but
that
which
is
commonly
taught
,
in
all
Catholic
Schools
,
to
be
reputed
whimsical
and
extravagant
.
These
two
witnesses
,
who
swear
against
them
,
were
the
forlorn
hope
of
a
revolted
party
against
the
Church
,
sent
out
,
by
Mr.
Arnauld
,
to
fall
foul
upon
the
Sorbonne
and
the
Jesuits
.
They
bring
down
several
passages
,
out
of
several
books
and
several
authors
:
they
order
and
dispose
them
as
they
think
best
for
their
purpose
:
they
mix
them
here
and
there
with
their
own
reflexions
,
and
with
the
impertinences
which
they
make
a
very
od
man
speak
,
brought
upon
the
stage
,
for
that
very
purpose
;
and
,
of
all
together
,
they
compose
a
horrible
,
friteful
,
piece
of
work
:
whereas
the
greatest
part
of
these
passages
,
carried
back
to
the
places
from
whence
they
were
taken
,
and
joyn'd
,
to
the
assertions
from
which
they
were
divided
;
taken
and
understood
according
to
the
restrictions
and
modifications
there
set
down
,
have
,
commonly
,
nothing
but
what
is
wise
and
agreeable
to
sense
and
reason
,
nor
any
thing
,
but
what
is
conformable
to
the
principles
of
sound
Morals
.
I
say
,
commonly
,
because
,
none
yet
are
so
foolish
,
as
to
pretend
,
that
the
Jesuits
have
more
of
the
gift
of
infallibility
,
than
other
Divines
,
or
than
even
the
Fathers
themselves
have
had
.
Mr.
Abbot
,
sayd
Cleander
interrupting
him
,
if
you
can
give
us
as
good
an
account
of
these
passages
,
and
these
particular
matters
of
fact
,
as
you
have
done
of
those
we
have
been
upon
to
day
,
we
shall
be
of
your
side
;
and
hiss
and
laugh
at
the
author
of
the
Parallele
des
Anciens
&
des
Modernes
,
for
his
article
of
the
Provincial
Letters
.
That
I
will
do
when
you
please
,
answer'd
the
Abbot
.
But
I
was
insensibly
the
cause
of
a
long
digression
about
matters
of
fact
,
concerning
which
you
had
,
perhaps
,
no
design
to
busy
your selves
.
These
matters
of
fact
,
reply'd
Eudoxus
,
are
in
this
affair
essential
;
and
sufficient
to
defend
the
Jesuits
,
and
condem
their
adversaries
:
nor
are
they
altogether
unuseful
towards
judging
and
deciding
the
dispute
and
matter
of
law
.
You
made
me
take
notice
,
as
we
went
along
,
of
some
things
,
which
persuade
me
,
as
I
have
already
told
you
,
that
it
is
not
so
easy
to
determin
or
be
positive
in
this
matter
,
as
it
is
generally
thought
;
and
really
the
more
I
have
of
late
examin'd
it
,
the
more
difficulty
have
I
found
to
choose
what
side
I
wou'd
be
of
.
I
am
my self
,
almost
,
as
unresolv'd
as
you
;
sayd
the
Abbot
.
I
am
convinc'd
of
the
falshood
of
some
articles
,
but
in
suspence
for
others
.
The
next
time
we
meet
,
He
tell
you
all
I
know
,
and
all
I
think
,
and
then
leave
you
to
judge
.
The
conversation
about
probable
opinions
went
no
farther
;
but
they
discours'd
for
some
time
after
of
the
Provincial
Letters
.
The
Abbot
,
who
is
very
quick
and
sagacious
,
and
knows
,
perfectly
well
,
how
to
distinguish
,
in
any
book
between
what
is
real
and
solid
;
and
what
is
glittering
and
shewish
:
and
between
some
rambling
extravagant
maxims
,
by
which
men
daily
supply
the
want
of
reason
and
justice
,
in
the
cause
,
they
defend
;
made
his
two
friends
several
important
reflexions
.
In
the
first
place
,
he
made
them
quickly
sensible
,
that
there
never
came
out
any
book
,
that
ought
more
to
be
distrusted
than
the
Provincial
Letters
;
whether
one
regarded
the
fource
,
from
whence
this
work
was
deriv'd
,
or
the
occasion
of
it's
being
made
,
or
the
memoires
which
were
follow'd
,
or
the
manner
wherein
it
was
compos'd
,
or
that
,
wherein
it
was
publish'd
,
or
the
judgment
of
those
,
who
examin'd
it
,
and
whose
duty
it
was
to
examin
it
to
the
bottom
.
And
also
plainly
shew'd
them
,
that
this
book
was
made
by
men
,
who
were
then
,
at
least
,
suspected
in
matters
of
faith
:
that
the
Sorbonne's
censuring
Mr.
Arnauld's
doctrin
,
was
the
occasion
of
it
:
that
the
Paris
Divines
,
and
their
doctrin
,
in
a
point
they
judg'd
essential
,
to
justify
the
decisions
of
the
Church
,
was
in
it
turn'd
to
ridicule
,
and
their
assemblies
,
represented
as
so
many
farces
and
interludes
of
merriment
and
foolery
,
without
any
respect
,
for
the
most
illustrious
persons
of
the
Kingdom
,
who
by
the
King's
command
made
a
part
of
them
:
and
,
lastly
,
that
these
Letters
were
but
a
kind
of
comedy
to
entertain
people
at
the
expence
of
the
Jesuits
,
because
they
were
believ'd
to
have
contributed
most
to
the
condemnation
of
Jansenius's
five
propositions
.
In
the
second
place
,
he
made
it
appear
,
that
there
never
was
a
book
,
wherein
some
general
and
specious
maxims
were
more
abus'd
;
maxims
,
that
were
proper
to
surprise
either
superficial
or
lazy
men
,
who
wou'd
not
take
the
pains
to
examin
whether
their
application
was
either
just
or
sincere
:
that
it
was
therein
all
along
sayd
,
that
Christians
cou'd
have
no
other
rule
of
Morals
,
but
the
Scripture
,
the
Fathers
,
and
the
Councils
;
and
that
the
fancys
,
or
imaginations
of
modern
authors
,
if
it
were
but
for
their
novelty
,
ought
to
be
accounted
and
pass
for
dangerous
.
The
Abbot
enlarg'd
himself
,
fully
,
upon
this
article
,
which
he
excellently
well
clear'd
from
all
objections
and
difficulties
.
I
wou'd
be
glad
to
know
,
sayd
he
,
for
example
,
how
a
Curat
,
who
had
got
all
the
Bible
by
heart
,
and
had
also
got
into
his
head
the
seventeen
tomes
of
the
last
edition
of
the
Councils
,
together
with
all
Saint
Austin
,
Saint
Hierom
,
Saint
Chrysostom
,
and
the
rest
of
the
Greek
and
Latin
Fathers
,
but
had
never
read
any
one
of
the
Casuists
;
how
,
I
say
,
cou'd
this
Curat
take
upon
him
,
to
hear
Confessions
,
and
resolve
all
the
cases
of
Conscience
,
which
his
Parishoners
might
propose
to
him
:
or
whether
he
cou'd
understand
,
from
the
works
of
Saint
Austin
against
the
Pelagians
,
or
from
those
of
Saint
Prosper
,
how
to
determin
all
the
difficulties
,
which
relate
to
the
impediments
of
matrimony
;
how
to
distinguish
,
between
that
,
which
makes
it
nul
,
and
that
,
which
renders
it
only
unlawful
:
or
,
how
cou'd
he
there
find
all
the
expedients
he
ought
to
make
use
of
,
in
these
matters
,
to
avoid
scandal
,
divisions
,
quarrels
and
destruction
of
families
?
what
might
,
or
ought
to
be
tolerated
,
or
permitted
,
or
hinder'd
in
regard
to
certain
,
nice
,
and
tender
circumstances
and
conjunctures
?
how
this
Curat
,
whether
in
City
,
or
in
Country
,
cou'd
be
able
to
answer
about
the
validity
,
or
the
nullity
,
the
justice
,
or
injustice
of
some
contracts
,
and
about
the
doubts
,
which
a
thousand
different
circumstances
may
occasion
,
even
in
such
contracts
as
are
least
disputed
?
how
shou'd
he
behave
himself
,
in
matters
of
restitution
?
wherein
one
rule
,
whether
it
be
of
the
law
of
nature
,
or
of
the
positive
law
,
often
seems
to
destroy
another
.
How
many
difficulties
,
in
matter
of
censures
,
irregularities
,
and
dispensations
,
do
daily
arise
,
which
the
Councils
cou'd
neither
foresee
,
nor
regulate
,
and
of
which
experience
,
only
,
gain'd
by
hearing
Confessions
,
gave
occasion
to
treat
,
to
clear
,
and
decide
them
?
a
man
may
,
almost
,
say
the
same
things
of
every
part
of
Morals
;
the
Divine
law
,
which
is
compris'd
in
the
holy
Scripture
,
and
the
Ecclesiastic
law
,
which
is
compris'd
in
the
Councils
,
are
they
not
also
,
as
well
as
the
Civil
law
,
the
instruments
God
makes
use
of
,
to
regulat
the
manners
,
the
disputes
,
and
the
differences
of
men
?
and
are
they
not
likewise
,
at
the
same
time
,
the
sources
,
and
springs
,
of
an
infinit
number
of
difficulties
and
troubles
?
having
these
holy
rules
,
say
our
reformers
,
what
need
have
we
of
Casuists
,
and
of
all
their
great
volumes
,
which
fill
whole
libraries
?
and
,
I
demand
of
them
,
since
there
are
so
many
and
so
good
laws
,
why
are
there
such
a
number
of
Lawyers
in
the
world
,
and
so
many
commentaries
upon
those
laws
?
and
why
,
notwithstanding
all
this
,
are
there
still
so
many
suites
,
wherein
the
Judges
,
who
best
understand
all
these
laws
,
and
all
these
commentaries
,
are
,
sometimes
,
hard
put
to
it
,
much
imbarrass'd
and
perplex'd
in
giving
their
Judgments
?
The
Council
of
Trent
declares
to
all
penitents
,
that
they
are
oblig'd
in
confession
to
tell
the
number
of
their
sins
,
and
their
different
kinds
:
the
Confessors
are
oblig'd
to
explain
to
them
those
different
kinds
,
to
know
them
,
and
to
make
a
judgment
of
them
:
are
the
means
of
doing
all
this
exactly
and
prudently
,
which
go
very
far
and
suppose
no
small
skill
in
several
sorts
of
learning
,
in
School
Divinity
,
in
Moral
Divinity
,
and
even
in
Logic
,
to
be
found
in
the
Scriptures
,
in
the
Councils
,
or
in
the
Fathers
?
and
without
reducing
things
to
the
method
that
these
Divines
,
so
much
despis'd
,
have
done
,
into
how
many
scruples
,
and
difficulties
wou'd
this
decree
of
the
Council
put
both
the
penitents
and
the
Confessors
?
No
,
no
,
one
must
not
oppose
the
doctrin
of
the
Scriptures
,
the
Fathers
,
and
the
Councils
,
to
the
doctrin
of
Divines
,
and
the
greatest
number
of
Casuists
;
no
more
then
they
must
the
Commentators
and
interpreters
of
the
laws
,
to
the
laws
themselves
.
One
may
indeed
examin
,
whether
their
consequences
are
well
or
ill
deduc'd
;
or
whether
the
Fathers
,
in
such
circumstances
,
and
in
those
particular
cases
,
wou'd
have
decided
as
they
did
:
or
whether
,
they
swerv'd
from
the
right
way
,
or
went
astray
by
ignorance
,
by
wilfulness
,
or
by
malice
.
The
Ecclesiastic
Superiors
have
a
right
,
to
provide
and
take
care
in
this
matter
:
but
it
is
also
the
Christian
readers
duty
,
and
they
are
in
charity
bound
to
it
,
not
to
believe
Pascal
upon
his
own
word
,
nor
trust
his
extracts
,
even
when
he
quotes
the
books
,
the
chapters
,
and
the
pages
:
the
respect
due
to
the
persons
he
attacks
,
is
a
strong
prejudice
against
him
:
and
the
judgment
any
one
shou'd
make
,
upon
his
testimony
or
assertion
,
wou'd
certainly
be
too
rash
and
too
foolish
.
The
most
men
ought
to
do
,
when
they
read
him
,
is
but
to
doubt
,
whether
as
declar'd
an
enemy
as
he
is
,
he
may
not
,
possibly
speak
truth
:
but
not
to
conclude
all
those
guilty
,
whom
he
condems
,
and
for
no
other
reason
,
but
because
he
is
pleas'd
to
say
,
they
are
ignorant
in
the
Church
learning
,
occasions
of
scandal
to
Christianity
,
the
corrupters
of
the
Gospel
,
and
the
Morals
of
our
Savior
;
and
that
as
soon
as
they
appear'd
,
they
banish'd
the
Scriptures
,
the
Councils
,
and
the
Fathers
.
I
am
as
much
persuaded
as
you
,
answer'd
Eudoxus
,
that
this
Curat
,
you
speak
of
,
with
all
his
knowledge
in
Scripture
,
Councils
,
and
Fathers
,
wou'd
be
often
very
much
puzzled
how
to
solve
all
his
Parishoners
difficulties
,
whether
put
to
him
,
in
Confessions
,
or
in
consultations
,
if
he
had
not
some
special
and
particular
rule
to
assist
him
,
in
the
application
of
those
general
rules
:
and
his
fate
wou'd
be
the
same
with
some
Lawyers
,
who
have
the
Institutes
,
the
Code
,
and
the
digests
almost
by
heart
,
and
yet
are
not
able
to
advise
,
or
counsel
aright
one
of
their
farmers
,
or
tenants
in
a
suit
against
his
neighbor
,
about
the
bounds
of
his
lands
,
his
close
,
or
fields
,
I
know
more
than
one
Curat
,
or
one
Doctor
,
who
declaim
and
thunder
out
aloud
against
the
Jesuits
Morals
,
and
yet
,
in
their
closets
,
Cardinal
Lugo
,
Lessius
,
Sanchez
,
Layman
and
Azor
are
the
advocats
they
consult
,
and
by
whose
determinations
they
often
gain
a
great
deal
of
honor
.
You
are
in
the
right
,
replied
the
Abbot
,
and
it
is
without
doubt
for
this
reason
,
that
Saint
Charles
Borromeus
,
in
a
little
treatise
he
has
made
about
true
Confession
,
do's
expresly
injoyn
his
Curats
,
diligently
and
constantly
to
read
,
Manibus
continuè
terant
,
the
Classic
authors
,
so
he
calls
them
,
who
fully
treat
of
cases
of
conscience
.
Saint
Francis
of
Sales
shews
he
was
of
the
same
opinion
,
in
a
little
piece
which
he
directs
to
his
Priests
,
intitled
,
Advertisment
to
Confessors
,
wherein
,
after
several
advices
about
the
method
they
ought
to
observe
in
hearing
Confessions
,
he
thus
concludes
.
Father
Valerius
Reginaldus
,
a
Jesuit
,
reader
of
Divinity
at
Dole
,
(
observe
that
this
is
one
of
those
,
whom
Pascal
treats
most
rudely
)
has
newly
publish'd
a
book
,
Of
the
prudence
of
Confessors
,
I
have
also
seen
a
latin
letter
from
the
same
Saint
to
Father
Lessius
,
which
was
not
printed
with
the
rest
,
but
was
publish'd
elsewhere
,
the
original
of
which
is
at
Antwerp
,
wherein
,
after
he
had
signified
the
great
esteem
he
had
for
the
Societies
works
,
and
for
his
in
particular
,
he
adds
.
I
read
some
years
since
a
very
useful
piece
,
de
justitia
&
jure
,
which
you
publish'd
,
where
you
solve
,
with
much
solidity
and
clearness
,
and
better
than
any
Divines
I
have
seen
,
all
the
difficulties
of
this
part
of
Divinity
.
Pray
observe
,
adds
the
Abbot
,
that
this
book
,
with
which
Saint
Francis
of
Sales
is
so
much
taken
,
and
commends
so
much
,
is
that
very
book
,
for
which
Lessius
has
deserv'd
from
Pascal
,
the
title
of
the
Favorer
and
Patron
of
Murderers
,
of
Bankrupts
,
broken
Merchants
and
Usurers
,
&c.
You
there
touch
upon
a
point
of
some
consequence
,
sayd
Cleander
,
and
without
all
doubt
,
the
authority
and
testimony
of
Saint
Charles
Borromeus
,
and
of
Saint
Francis
of
Sales
,
ought
not
to
be
of
less
weight
,
than
that
of
Pascal
and
Nicole
.
And
if
we
add
to
this
,
answer'd
the
Abbot
,
As
the
Abbot
was
going
on
with
the
Jesuits
Apology
,
for
which
he
was
furnish'd
with
very
good
memoires
,
Eudoxus
was
call'd
away
by
a
letter
of
consequence
which
requir'd
an
immediat
answer
.
But
Cleander
made
the
Abbot
promise
he
wou'd
be
present
and
make
one
at
the
meetings
and
discourses
which
Eudoxus
and
he
resolv'd
to
have
about
the
Provincial
Letters
.
They
agreed
to
go
next
day
to
one
of
the
librarys
in
Paris
:
to
see
,
whether
the
Thomists
,
the
Doctors
of
Louvain
,
and
the
rest
,
had
taught
the
Doctrin
of
probable
opinions
,
as
the
Jesuits
and
the
Professors
of
Sorbonne
had
done
.
And
also
to
confront
and
compare
,
exactly
,
the
passages
he
had
shewn
them
,
to
prove
that
Pascal
and
Wendrok
had
alter'd
and
disguis'd
the
Jesuits
principles
.
And
likewise
promis'd
,
if
that
appear'd
true
,
they
wou'd
without
difficulty
forgive
his
calling
them
both
impostors
and
calumniators
:
and
that
they
wou'd
afterwards
go
on
,
to
the
examination
of
the
particular
passages
,
which
,
the
Jesuits
publicly
say
,
were
,
for
the
most
part
,
maim'd
,
or
falsified
,
or
wrongfully
transpos'd
:
after
which
the
Abbot
and
Cleander
took
their
leaves
of
one
another
,
and
parted
.
The
Fourth
Discourse
.
THE
Abbot
came
the
next
day
,
at
the
hour
appointed
,
to
take
up
Eudoxus
and
Cleander
,
whom
he
carried
to
the
Fathers
of
****
whose
library
,
he
knew
,
was
very
well
furnish'd
with
the
books
they
wanted
.
There
he
made
a
new
conquest
in
favor
of
truth
:
it
was
over
a
young
Batchelor
of
quality
of
Eudoxus
and
Cleander's
acquaintance
,
who
,
by
chance
,
happen'd
to
be
in
the
library
:
and
who
,
having
saluted
them
,
and
understood
the
occasion
of
their
coming
,
cou'd
not
forbear
laughing
:
he
ask'd
them
how
they
came
,
at
this
time
of
day
,
to
have
any
scruples
about
a
matter
,
that
for
so
many
years
past
no
body
had
question'd
.
To
make
a
doubt
,
sayd
he
,
whether
the
doctrin
of
probable
opinions
be
the
specific
doctrin
of
the
Society
,
of
which
the
Jesuits
were
the
inventors
,
and
the
only
,
or
,
almost
,
the
only
defenders
,
having
of
their
side
but
a
Caramuel
,
or
a
Diana
,
at
most
,
is
to
doubt
,
whether
there
be
such
a
City
as
Rome
in
the
world
,
or
a
Grand
Vizir
in
the
Ottoman
Empire
.
Hereupon
the
Abbot
spoke
,
and
told
him
,
that
in
such
matters
as
these
,
there
was
nothing
better
,
than
for
a
man
to
see
things
with
his
own
eyes
;
and
that
he
wou'd
do
them
a
pleasure
,
to
help
them
to
find
out
,
what
might
,
at
last
,
confound
a
Jesuit
,
whose
confidence
the
Public
had
a
long
time
suffer'd
to
go
unpunish'd
:
that
this
Jesuit
had
been
so
bold
,
above
thirty
years
since
,
as
to
make
all
the
Religious
Orders
,
a
number
of
Bishops
,
the
most
famous
Universities
of
Europe
,
and
even
the
Sorbonne
,
in
the
sight
of
her
own
Doctors
,
complices
of
the
extravagancies
of
the
Society
,
in
matter
of
Morals
:
that
this
was
done
,
by
a
book
licens'd
and
printed
at
Paris
:
wherein
,
without
entring
into
the
matter
of
Right
,
or
examining
,
whether
the
doctrin
of
probability
be
good
or
bad
,
he
confines
himself
to
the
matter
of
Fact
,
that
for
near
a
hundred
years
,
and
until
the
year
1660
,
when
his
book
was
printed
,
this
doctrin
was
the
common
opinion
of
all
the
Bishops
,
all
the
Orders
,
all
the
Universities
and
all
the
Doctors
:
that
for
one
,
that
had
oppos'd
it
,
he
cou'd
easily
reckon
ten
,
that
had
defended
it
:
and
that
,
of
the
three
or
four
,
at
most
,
who
had
quitted
it
in
some
points
,
two
were
Jesuits
.
You
see
what
his
paradox
is
,
added
the
Abbot
,
seeming
to
speak
very
seriously
.
And
this
author
,
continued
he
,
to
put
his
design
in
execution
the
more
methodically
,
has
reduc'd
the
whole
doctrin
of
probability
,
to
two
propositions
,
which
in
effect
contain
it
wholy
:
the
first
:
That
,
of
two
probable
opinions
,
one
may
follow
the
less
safe
.
The
second
:
That
,
of
two
probable
opinions
,
it
is
lawful
to
sollow
the
less
probable
.
The
two
Monsters
which
Pascal
and
Wendrok
have
fought
with
,
as
sprung
from
the
damnable
politics
of
the
Jesuits
:
and
in
this
little
book
(
which
at
the
same
time
he
drew
out
of
his
pocket
)
't
is
boldly
,
I
say
,
affirm'd
,
that
these
two
propositions
were
taught
,
either
separatly
,
or
both
together
,
by
this
croud
of
non-Jesuit
Divines
,
which
are
all
nam'd
,
and
their
passages
quoted
.
What
insolence
is
this
if
it
be
not
true
?
The
young
Batcheler
,
after
he
had
,
for
some
time
,
railly'd
at
the
Jesuits
pretention
with
Cleander
and
Eudoxus
,
who
affected
to
seem
as
incredulous
as
he
,
sayd
,
he
wou'd
willingly
share
in
the
unnecessary
trouble
the
Abbot
had
resolv'd
to
give
himself
.
Hereupon
they
fell
immediatly
to
work
,
to
the
turning
over
the
books
,
which
the
library
keeper
put
into
their
hands
,
as
fast
as
they
call'd
for
them
:
they
follow'd
the
order
of
the
chapters
,
and
begun
with
the
list
of
Bishops
.
They
presently
read
,
in
Saint
Antonin
,
the
first
proposition
,
express'd
in
these
words
.
Eligere
viam
tutiorem
consilij
est
,
non
praecepti
.
To
choose
the
safer
way
,
is
matter
of
counsel
not
command
.
And
because
Wendrok
,
who
was
gravel'd
at
this
passage
,
had
answer'd
,
that
Saint
Antonin
spoke
there
,
only
of
the
choice
of
conditions
,
or
states
of
life
,
and
that
he
meant
no
more
than
this
,
that
thô
it
were
safer
to
become
Religious
,
than
to
live
in
the
world
,
it
was
,
notwithstanding
,
not
a
command
to
become
Religious
,
but
only
an
advice
:
they
read
what
the
Jesuit
Author
had
writ
upon
that
text
,
to
refute
Wendrok's
explication
.
This
Saint
speaks
there
of
an
action
,
of
which
there
is
a
doubt
whether
it
be
a
sin
or
not
a
sin
,
which
in
reality
is
the
ground
of
the
question
treated
of
,
in
this
whole
paragraph
.
Here
are
Saint
Antonin's
own
words
.
It
is
sayd
in
the
third
chapter
of
Ecclesiasticus
,
He
that
exposes
himself
to
danger
,
shall
perish
therein
:
from
whence
Saint
Thomas
and
others
do
infer
,
that
he
,
who
do's
an
action
of
which
he
doubts
whether
it
be
a
mortal
sin
or
not
,
do's
commit
a
mortal
sin
;
because
,
that
thereby
he
exposes
himself
to
commit
a
mortal
sin
.
When
therefore
in
a
matter
of
Morals
,
there
happen
to
be
different
and
contrary
opinions
,
he
that
follows
the
larger
seems
to
expose
himself
to
the
hazard
of
committing
a
mortal
sin
,
it
being
possible
,
that
this
opinion
may
be
false
,
and
the
other
true
.
But
to
this
it
is
answer'd
,
that
he
,
who
knowingly
do's
a
thing
,
wherein
he
doubts
there
may
be
a
mortal
sin
,
do's
commit
a
mortal
sin
,
if
while
he
do's
it
,
he
continues
in
his
doubt
,
even
althô
the
action
,
in
it self
,
were
not
sinful
:
and
here
the
word
doubt
is
taken
in
it's
most
strict
and
proper
signification
;
when
,
because
of
equal
reasons
on
both
sides
,
one
do's
not
incline
more
to
the
one
than
to
the
other
:
but
when
the
doubt
is
light
,
and
but
by
way
of
scruple
,
as
a
man
doubts
,
when
sticking
to
one
opinion
,
in
a
matter
wherein
he
is
afraid
the
opposit
opinion
may
be
the
true
opinion
;
by
acting
with
this
doubt
he
do's
not
sin
,
when
he
follows
the
opinion
of
some
Doctor
,
and
that
there
are
probable
reasons
for
this
opinion
,
more
than
for
the
contrary
,
althô
the
opinion
,
which
is
follow'd
,
shou'd
be
false
,
provided
,
that
it
be
not
against
the
manifest
authority
of
the
Scripture
,
or
the
determinations
of
the
Church
.
And
the
reason
of
this
is
,
that
he
who
acts
in
this
manner
,
do's
not
act
,
with
the
doubt
of
a
mortal
sin
,
but
in
his
action
is
guided
by
a
probable
opinion
.
The
Batcheler
cou'd
not
easily
agree
to
this
doctrin
,
or
comprehend
how
a
man
cou'd
act
with
a
doubt
,
and
yet
not
offend
God
.
The
Abbot
sayd
,
that
,
according
to
the
principles
of
Saint
Antonin
,
and
those
Divines
who
follow'd
him
,
one
must
,
in
this
matter
,
distinguish
between
a
practical
and
a
speculative
doubt
:
that
they
hold
,
that
the
one
do's
not
necessarily
follow
the
other
,
and
that
one
may
act
with
a
speculative
doubt
,
althô
it
be
not
lawful
to
act
with
a
practical
doubt
.
But
in
a
word
,
continued
he
,
the
question
here
,
is
not
of
the
Right
,
but
of
the
Fact
;
nor
whether
Saint
Antonin
was
in
the
right
,
or
in
the
wrong
;
but
only
,
whether
the
Jesuits
do
fully
prove
,
that
his
opinion
was
the
same
with
theirs
.
At
least
,
answer'd
the
Batcheler
,
Saint
Antonin
seems
to
say
,
that
in
allowing
the
less
safe
to
be
follow'd
,
one
is
oblig'd
to
follow
the
more
probable
opinion
.
The
Jesuit
,
reply'd
the
Abbot
pretends
to
no
more
:
his
drift
is
,
only
,
to
shew
that
Saint
,
Antonin
held
,
at
least
,
that
one
might
follow
an
opinion
which
is
but
probable
;
and
that
,
of
two
probable
opinions
,
one
may
follow
the
less
safe
;
althô
there
shou'd
be
still
danger
,
that
it
might
be
false
.
If
we
were
to
dispute
the
thing
,
we
shou'd
,
by
this
single
principle
of
Saint
Antonin
,
overturn
all
Pascal
and
Wendrok's
Divinity
on
this
subject
.
The
next
,
they
call'd
for
,
was
Didacus
Alvarez
,
that
man
,
so
famous
for
his
dispute
de
Auxilijs
,
when
Dominican
,
and
who
was
afterwards
Archbishop
of
Trani
,
in
the
Kingdom
of
Naples
.
They
look'd
for
the
title
of
the
dispute
80
to
wit
.
Whether
,
of
two
probable
opinions
,
a
man
may
follow
that
which
he
shall
judge
most
convenient
,
and
leave
even
that
which
he
believes
the
more
probable
.
This
Divine
,
after
he
had
brought
down
the
opinion
of
Cajetan
,
and
of
some
other
Thomists
,
which
seem
to
hold
that
one
ought
to
follow
the
more
probable
,
speaks
thus
.
The
second
opinion
is
contrary
to
this
,
Afterwards
,
he
sets
down
a
third
,
to
reconcile
the
two
others
,
by
the
restrictions
wherewith
it
allows
the
less
probable
opinion
to
be
follow'd
,
which
are
,
that
neither
our
neighbor
,
nor
our
Religion
be
concern'd
therein
,
and
that
there
be
not
in
it
,
any
particular
circumstances
,
to
offend
the
honor
of
God
:
he
also
adds
some
suppositions
.
First
he
lays
down
as
a
thing
not
to
be
doubted
of
,
that
,
when
two
opinions
are
equally
probable
,
or
,
that
there
is
very
little
difference
in
the
point
of
probability
,
one
may
choose
which
of
the
two
he
pleases
:
secondly
,
that
when
a
penitent
has
follow'd
a
probable
opinion
,
for
example
,
that
which
says
,
such
or
such
a
contract
is
lawful
,
his
Confessor
ought
to
absolve
him
,
althô
he
shou'd
believe
it
more
probable
,
and
even
certain
,
that
the
contract
is
unlawful
:
Because
,
says
he
,
that
the
penitent
,
in
following
this
probable
opinion
,
has
not
sinned
.
First
,
that
nothing
can
be
more
clearly
taught
,
than
that
,
on
several
occasions
,
It
is
lawful
to
follow
the
less
probable
opinion
,
althô
that
,
at
the
same
time
,
it
shou'd
be
the
less
safe
.
And
in
the
second
place
,
that
the
single
testimony
of
Alvarez
may
save
them
the
labor
,
of
turning
over
Medina
,
and
the
other
learned
Thomists
;
to
satisfy
themselves
that
the
doctrin
which
was
attributed
only
to
the
Jesuits
was
common
to
them
with
the
most
able
Divines
of
Saint
Thomas's
School
.
These
reflexions
,
which
began
to
put
the
Batcheler
a
little
out
of
countenance
,
made
Cleander
and
Eudoxus
smile
,
who
,
by
the
former
day's
discourse
,
were
prevented
from
being
surpriz'd
,
as
he
was
,
at
the
things
that
were
shewn
them
.
The
Abbot
went
on
,
and
shew'd
the
following
proposition
in
[
(a)
](B02754-e22060-b)
(a)
Quaes
.
de
Cons.
difficult
.
8.
Joseph
Anglez
,
Bishop
of
Bozano
in
Sardinia
,
in
[
(b)
](B02754-e22100-b)
(b)
In
praxi
poenit
.
ca.
22.
qu.
3.
Thomas
Zerola
,
and
in
[
(c)
](B02754-e22120-b)
(c)
Edit.
Venetae
1559.
in
l.
2.
q.
19.
disp.
86.
Malderus
Bishop
of
Antwerp
.
When
the
penitents
opinion
is
probable
,
althô
the
Confessors
opinion
shou'd
be
more
probable
,
he
neither
can
,
nor
ought
to
refuse
him
absolution
.
And
this
in
[
(d)
](B02754-e22150-b)
(d)
Tract.
de
poenit
.
sacr.
diffi
.
1●
.
p.
731.
edit
.
Salman
.
1585.
Bartholemew
Ledesma
,
an
other
Bishop
of
the
Dominican
Order
.
This
conclusion
is
against
Adrian
,
who
says
,
that
one
is
oblig'd
to
follow
the
more
safe
opinion
,
even
supposing
that
the
contrary
opinion
is
also
probable
.
But
notwithstanding
our
conclusion
is
very
true
,
and
this
conclusion
is
,
that
it
is
lawful
to
follow
the
less
safe
and
the
less
probable
opinion
.
They
open'd
a
second
time
[
(e)
](B02754-e22210-b)
(e)
Loco
citato
.
Malderus
Bishop
of
Antwerp
,
to
shew
this
assertion
in
express
terms
.
It
is
sometimes
lawful
to
follow
the
less
probable
opinion
,
and
to
reject
the
more
probable
,
althô
this
shou'd
be
the
more
safe
opinion
.
[
(f)
](B02754-e22250-b)
(f)
Tom.
2.
dis.
2.
q.
4.
p.
9.
Bonacina
was
found
to
be
of
the
same
opinion
.
We
may
,
says
he
,
without
sin
follow
a
probable
opinion
,
and
leave
the
more
probable
and
more
safe
opinion
.
[
(g)
](B02754-e22300-b)
(g)
Tom.
1.
col
.
in
lib.
2.
Decret.
p.
408.
Barbosa
Bishop
of
Vgentio
,
the
great
Canonist
,
was
also
in
his
turn
consulted
,
and
found
to
be
of
the
number
of
the
approvers
of
this
doctrin
.
At
last
when
they
came
to
Caramuel
,
I
durst
not
sayd
the
Abbot
propose
him
to
the
Jesuits
adversaries
for
a
Judge
:
for
thô
he
were
a
Bishop
,
they
have
treated
him
so
ill
,
and
the
Jansenists
have
given
such
an
idea
of
him
,
and
of
Escobar
,
that
men
cannot
hear
their
names
pronounc'd
,
but
they
presently
fall
a
laughing
.
Besides
,
perhaps
,
he
extended
this
matter
too
far
.
But
without
regarding
his
opinion
,
may
we
not
,
at
least
,
hear
him
as
a
witness
of
a
matter
of
fact
,
wherein
he
was
very
well
vers'd
.
This
opinion
,
says
he
,
The
common
opinion
,
adds
he
,
is
,
that
it
is
lawful
to
follow
the
less
probable
and
the
less
safe
opinion
,
and
to
reject
the
more
probable
and
the
more
safe
opinion
.
See
now
,
continued
the
Abbot
,
eight
Bishops
,
besides
Caramuel
,
all
men
particularly
distinguish'd
,
and
remarkable
for
their
learning
and
their
piety
,
who
hold
the
first
part
of
the
doctrin
of
probability
,
and
seven
,
that
hold
the
whole
,
pure
and
intire
.
What
an
honor
is
this
for
the
Jesuits
,
that
all
these
learned
men
are
accounted
as
nothing
in
respect
of
them
?
and
that
,
in
a
common
cause
,
they
shou'd
be
regarded
as
the
chief
,
who
alone
deserve
to
be
attack'd
,
and
that
all
these
Prelats
shou'd
not
be
thought
worth
the
trouble
of
being
so
much
as
nam'd
?
They
are
in
truth
Bishops
,
sayd
Eudoxus
laughing
,
but
they
are
but
Italians
,
Spaniards
,
or
Flemings
;
and
if
I
were
a
Batcheler
of
Sorbonne
,
as
this
Gentleman
is
,
two
of
their
Doctors
wou'd
weigh
more
with
me
,
than
all
those
people
,
who
,
perhaps
,
might
have
been
disciples
of
the
Jesuits
.
In
that
point
,
sayd
he
to
the
Abbot
,
it
were
well
,
if
you
cou'd
justify
the
quotations
of
your
Father
Dechamps
:
as
for
Cleander
and
me
,
who
are
not
so
much
concern'd
in
the
matter
,
we
will
still
go
on
to
make
the
Thomists
ready
for
you
.
The
mischief
on
't
is
,
sayd
the
Abbot
,
that
some
of
these
had
quitted
the
world
before
the
Jesuits
were
come
into
it
:
and
that
others
had
printed
this
doctrin
,
before
any
Jesuit
had
written
in
Divinity
.
The
rest
were
either
Dominicans
,
or
Doctors
of
Louvain
,
and
appear'd
very
indifferent
for
the
interests
,
or
the
doctrin
of
the
Society
.
But
I
will
willingly
refer
my self
in
the
matter
to
the
Doctors
of
Paris
.
Hereupon
they
took
Isambert
,
Du-val
,
Gamache
and
Bail
,
quoted
by
Father
Dechamps
.
Wherein
,
were
read
to
the
Batcheler
these
plain
propositions
,
which
were
the
day
before
shewn
to
Endoxus
and
Cleander
.
That
one
is
not
oblig'd
to
follow
the
more
safe
opinion
:
and
that
one
may
in
conscience
follow
the
less
safe
,
and
less
probable
opinion
and
quit
the
more
probable
and
more
safe
opinion
.
He
was
very
much
surpris'd
,
and
sayd
he
wou'd
see
no
more
;
but
how
then
,
added
he
,
comes
it
to
pass
,
that
all
the
world
say
it
is
the
peculiar
doctrin
of
the
Jesuits
,
the
secret
and
foundation
of
their
corrupted
Morals
,
and
of
their
Politics
?
and
how
happens
it
,
that
Pascal
and
Wendrok
,
quitting
all
others
,
fall
only
upon
them
?
and
that
they
speak
of
these
Fathers
,
and
of
their
opinions
in
this
matter
,
as
the
scandal
of
Religion
,
saying
,
that
the
heretics
ought
not
to
judge
of
the
Church's
doctrin
,
by
the
doctrin
of
the
Jesuits
,
and
that
the
Catholic
Universities
,
the
other
Communities
and
Religious
Orders
do
not
partake
in
their
errors
?
you
fill
my
head
witha
world
of
scruples
,
sayd
he
to
Eudoxus
and
Cleander
;
I
my self
,
upon
this
account
,
have
a
thousand
times
exclaim'd
against
,
and
run
down
the
Society
:
the
matter
passes
for
a
thing
evident
and
certain
by
the
charity
and
the
care
of
the
Jansenists
,
and
is
become
so
public
,
that
I
did
not
believe
I
was
guilty
,
in
this
,
of
rash
judgment
,
nor
of
detraction
,
or
calumny
.
I
am
well
pleas'd
,
answerd
Eudoxus
,
that
you
have
so
tender
a
conscience
:
but
,
after
all
,
is
not
Pascal
,
Wendrok
,
Mr.
Arnauld
,
and
all
their
friends
of
weight
enuff
to
hinder
and
secure
your
judgment
from
being
rash
,
althô
it
shou'd
be
false
?
believe
me
,
that
if
you
wou'd
unburden
your
conscience
of
these
sins
,
you
ought
to
go
and
confess
them
to
Mr.
Curat
of
****
,
however
severe
he
be
in
other
matters
,
he
will
not
refuse
you
absolution
on
this
account
;
but
let
me
advise
you
to
tell
him
the
case
with
all
it's
circumstances
:
for
if
you
speak
to
him
of
rash
judgment
,
or
of
detraction
,
in
general
,
with
reference
to
the
doctrin
of
some
Divines
,
he
will
believe
you
speak
of
Mr.
Arnauld
,
or
of
Jansenius
,
and
that
will
not
be
for
your
advantage
.
Tell
him
it
is
of
the
Jesuits
,
and
he
will
comfort
you
;
he
will
enlarge
your
conscience
,
as
if
you
had
been
a
weak
scrupulous
person
;
he
will
inform
you
,
that
it
is
not
always
any
great
crime
to
speak
little
trifling
things
of
one's
neighbor
;
and
that
,
when
they
happen
to
be
sayd
of
the
Jesuits
,
they
may
sometimes
have
a
very
good
effect
.
The
Batcheler
hereupon
having
taken
leave
of
them
,
they
stay'd
sometime
longer
to
compare
many
passages
with
the
texts
of
the
authors
cited
,
which
they
found
very
exact
.
But
beginning
to
be
weary
of
a
labor
,
which
was
not
at
all
pleasant
or
agreeable
,
they
only
chose
five
or
six
more
of
the
most
positive
,
to
verify
them
,
and
especially
those
of
the
Dominican
Divines
.
They
pitch'd
upon
these
Divines
rather
than
any
others
,
not
only
for
the
reputation
their
School
is
in
,
but
also
because
there
have
been
,
of
late
,
some
particular
persons
of
their
Order
,
very
ill
instructed
,
without
doubt
,
in
the
opinions
of
their
Doctors
,
who
affected
to
make
all
the
inconveniences
,
real
,
or
pretended
,
of
the
doctrin
of
probable
opinions
fall
upon
the
Jesuits
alone
.
But
before
the
other
passages
were
compar'd
,
the
Abbot
desir'd
Eudoxus
and
Cleander
to
take
notice
of
what
Father
Dechamps
asserts
in
his
book
,
That
one
is
not
oblig'd
to
follow
the
more
safe
opinion
,
and
,
that
it
is
lawful
to
follow
the
less
probable
and
less
safe
,
and
quit
the
more
safe
and
more
probable
opinion
.
Insomuch
,
says
this
Father
,
that
I
have
not
found
one
of
those
I
have
read
,
nor
of
those
quoted
by
the
authors
I
have
read
,
who
has
given
the
least
ground
to
believe
,
that
he
was
of
a
contrary
opinion
.
The
first
,
of
all
the
Thomists
he
begun
with
,
was
Bartholemew
de
Medina
,
whom
Antony
of
Siena
,
in
his
Bibliotheca
,
qualifies
with
the
title
of
the
complete
and
excellent
Divine
,
distinguish'd
as
much
,
by
his
probity
and
his
piety
,
as
by
his
learning
.
From
thence
arises
a
great
question
,
to
wit
,
whether
a
man
be
oblig'd
to
follow
the
more
probable
opinion
:
and
after
he
had
propos'd
the
contrary
opinion
,
he
thus
determins
.
My
opinion
is
,
that
if
the
opinion
be
probable
,
it
is
lawful
to
follow
it
,
althô
the
contrary
opinion
shou'd
be
more
probable
:
which
he
afterwards
proves
at
large
.
Cleander
having
read
,
among
the
remaining
authors
,
the
name
Dominic
Bannes
,
desir'd
he
might
be
consulted
:
he
was
,
sayd
he
,
a
man
of
some
weight
and
value
,
and
one
of
the
Directors
of
Saint
Teresa
:
they
open'd
his
works
,
and
found
in
his
treatise
upon
prima
secundae
these
words
.
There
are
two
sorts
of
opinions
;
By
this
't
is
plain
,
sayd
Eudoxus
,
that
the
Holy
Teresa's
Director
is
,
like
the
rest
,
of
the
loose
Morals
;
and
for
which
there
is
no
remedy
:
for
the
Inquisition
,
which
bore
with
this
doctrin
,
wou'd
never
have
suffer'd
a
Port-Royal
in
Spain
,
nor
the
publication
of
Pascals
Letters
.
Witness
,
sayd
the
Abbot
,
what
happen'd
the
last
year
.
A
Religious
man
undertook
to
get
the
Provincial
Letters
,
translated
into
Spanish
,
to
be
printed
at
Madrid
,
that
they
might
,
as
was
sayd
,
be
sent
into
the
Indies
;
to
give
the
Christians
,
there
,
the
same
kind
of
character
and
idea
of
the
Jesuits
,
as
was
endeavor'd
to
be
given
to
the
Catholics
of
France
.
But
what
's
worse
than
ill
luck
?
the
Inquisition
got
notice
of
it
,
and
cited
the
Religious
man
;
who
,
being
question'd
about
this
new
book
,
found
about
him
,
answer'd
,
he
knew
not
what
it
was
:
that
it
was
directed
to
him
,
without
telling
him
from
whence
it
came
.
But
the
printed
leaves
appearing
still
fresh
,
he
was
convicted
and
shut
up
till
farther
orders
.
Cleander
ask'd
him
if
the
Jesuits
knew
this
story
?
they
know
it
,
answer'd
the
Abbot
,
and
wou'd
be
very
glad
,
they
had
not
so
much
cause
as
they
daily
have
to
complain
of
such
kind
of
proceedings
.
After
this
,
they
read
,
in
the
little
book
,
the
rest
of
the
Thomists
quoted
,
without
taking
the
pains
to
search
into
their
own
particular
works
,
out
of
which
,
no
doubt
,
the
passages
are
most
faithfully
extracted
.
Gregory
Martinez
.
First
conclusion
.
It
is
not
only
lawful
to
choose
,
of
two
opinions
equally
probable
,
that
which
one
pleases
,
but
it
is
further
lawful
to
follow
the
less
probable
,
and
to
quit
the
more
probable
.
This
second
part
is
contrary
to
Sylvester
and
Cajetan
,
but
yet
it
is
the
common
opinion
.
Peter
Ledesma
.
It
is
more
probable
,
Ho!
for
this
bold
stroak
,
sayd
Cleander
,
the
Jesuits
will
reform
the
Dominicans
Morals
:
for
I
very
well
know
,
that
upon
the
chapter
concerning
Judges
,
the
direct
contrary
is
commonly
taught
by
the
Society
:
and
that
their
principal
Doctors
[
(a)
](B02754-e23320-b)
(a)
Suatez
Vasquez
,
Valentia
,
Sanchez
,
Tannerus
,
Becanus
,
Conink
,
Granado
,
Salas
,
Filiucius
,
Layman
,
Reginaldus
,
Gotdonus
,
●
.
&c.
have
declar'd
against
this
proposition
.
And
they
bring
for
it
very
strong
and
good
reasons
;
and
do
solidly
shew
the
difference
there
is
between
these
,
in
particular
,
and
other
cases
,
where
neither
the
interest
of
our
neighbor
,
nor
the
honor
of
Religion
is
concern'd
.
There
follow'd
in
the
list
of
Dominicans
,
[
(b)
](B02754-e23360-b)
(b)
To.
1.
disq
.
mot
.
disq
.
3.
art.
20.
Vincentio
Candido
Master
of
the
sacred
Pallace
.
[
(c)
](B02754-e23380-b)
(c)
Ad.
1.2
.
dis.
208.
frag
.
1.
:
nu.
549.
Ildefonsus
of
Saragosa
whose
works
were
printed
at
Rome
,
by
order
of
the
General
Chapter
of
Dominicans
;
a
circumstance
,
upon
which
one
may
argue
strongly
,
and
which
Pascal
wou'd
not
have
forgot
,
if
the
treatise
of
Divinity
of
any
Jesuit
,
who
had
taught
the
doctrin
of
probable
opinions
,
Paul
Blanchis
and
John
Haquet
.
The
Abbot
further
propos'd
the
justifying
or
proving
some
passages
of
the
Doctors
of
Louvain
,
quoted
by
Father
Dechamps
.
But
Cleander
and
Eudoxus
sayd
they
were
abundantly
satisfied
.
They
only
took
the
pains
to
count
the
Authors
of
the
other
Orders
,
and
the
Doctors
of
all
the
Universities
mention'd
in
the
following
chapters
:
the
number
was
about
threescore
:
but
they
read
,
attentively
,
and
with
pleasure
,
the
reflexions
made
by
Father
Dechamps
in
the
last
chapter
of
his
little
book
,
which
really
are
very
much
to
the
purpose
.
The
first
is
,
that
which
the
Abbot
had
before
made
them
,
and
which
,
as
one
may
say
,
do's
,
naturally
,
present
it self
to
their
and
every
body's
eyes
.
To
wit
;
whether
there
be
the
least
reason
,
or
the
least
equity
to
attribut
to
the
Jesuits
,
as
their
particular
and
peculiar
opinion
,
a
doctrin
,
largely
spread
in
the
writings
of
the
Divines
of
all
Religious
Orders
,
and
of
the
Doctors
of
all
Catholic
Universities
:
and
above
all
,
when
Mr.
Isambert
writes
in
France
,
that
it
is
the
common
opinion
of
the
Doctors
.
Ita
communiter
Doctores
;
that
Bonacina
writes
the
same
thing
in
Italy
:
Ita
communiter
Theologi
;
that
others
say
it
in
Spain
,
and
others
in
Germany
.
Haec
sententia
est
communis
in
Scholis
.
Illa
sententia
est
hodie
omnium
.
The
second
reflexion
is
,
that
,
it
is
yet
more
ridiculous
and
more
unjust
,
to
make
the
Jesuits
authors
of
an
opinion
,
taught
by
so
many
able
Doctors
before
they
had
a
being
.
It
is
the
most
common
opinion
of
Divines
,
sayd
Peter
Navar
in
the
year
1597
This
opinion
is
supported
by
the
greatest
number
of
Doctors
,
by
the
greatest
authority
,
and
by
the
strongest
reasons
,
say'd
Salonius
,
an
Augustin
in
the
year
1592.
The
third
is
,
that
the
Jesuits
have
apply'd
themselves
,
above
all
other
Divines
,
to
limit
and
restrain
this
doctrin
,
which
certainly
may
be
abus'd
more
than
any
other
Moral
principle
,
if
it
shou'd
not
be
taken
as
it
ought
to
be
;
and
which
,
in
reality
,
was
stretch'd
too
far
by
some
Doctors
,
before
it
was
treated
of
by
the
Jesuits
.
For
this
reason
,
Suarez
,
Vasquez
,
Sanchez
,
and
other
the
most
learned
Divines
of
this
Society
,
have
plainly
demonstrated
,
and
convinc'd
all
the
Divines
of
their
time
,
that
this
doctrin
ought
not
to
take
place
in
reference
to
Judges
in
their
Judicatures
,
nor
to
Physicians
in
the
application
of
their
Medicins
,
nor
to
Professors
of
Divinity
,
in
the
choice
of
the
opinions
they
ought
to
teach
:
and
these
last
,
in
particular
,
are
bound
in
conscience
,
according
to
the
Morals
taught
by
the
Jesuits
,
to
follow
the
most
safe
opinions
in
matters
of
Religion
,
and
such
as
are
conformable
to
the
common
practice
of
the
Church
,
and
morally
certain
in
the
matter
of
the
Sacraments
.
Lastly
the
fourth
reflexion
,
which
,
by
the
way
,
they
had
touch'd
upon
in
the
precedent
discourse
,
is
,
that
from
the
time
this
doctrin
was
in
vogue
till
the
year
1660
there
had
been
but
one
Author
who
attack'd
it
in
it's
full
extent
,
and
that
this
Author
was
an
Italian
Jesuit
,
Comitolus
,
from
whom
Wendrok
had
taken
the
best
part
,
of
what
,
with
any
color
of
reason
,
he
had
sayd
upon
this
subject
,
but
very
disingenously
,
without
acquainting
his
readers
that
this
Comitalus
,
whom
he
had
cited
,
was
a
Jesuit
.
They
were
going
to
leave
the
library
,
after
the
Abbot
had
shewn
his
two
friends
in
the
books
of
several
Jesuits
the
definition
they
give
of
a
probable
opinion
,
together
with
the
restrictions
added
to
it
,
by
Layman
,
Suarez
,
and
their
other
Divines
,
the
extracts
of
which
he
had
shewn
the
day
before
:
and
had
thereby
made
an
end
of
convincing
them
of
Pascal
and
Wendrok's
unfaithfulness
,
who
give
a
very
false
notion
,
and
make
a
very
wrong
scheme
of
this
doctrin
,
to
no
other
end
,
but
that
they
might
have
an
occasion
to
calumniat
the
Jesuits
.
Just
as
Cleander
,
casting
his
eyes
,
by
chance
,
on
the
33
page
of
Father
Dechamps
book
,
which
lay
open
,
saw
there
the
name
of
Father
Morin
,
the
Oratorian
:
what
,
sayd
he
,
laughing
aloud
,
do
the
Jesuits
bring
to
their
succour
,
even
the
very
Oratorians
,
upon
the
chapter
of
Probability
?
Because
that
is
an
extraordinary
thing
,
let
us
see
,
sayd
Eudoxus
,
what
Morinus
says
to
the
business
.
In
his
eighth
book
of
Penance
ch.
4.
nu.
19.
these
words
are
to
be
found
.
Franciscus
Suarez
tra
.
3.
ad
1.2
.
disp.
12.
sect.
6.
nu.
10.
prudenter
mihi
videtur
circumscribere
casus
,
in
quibus
necesse
est
opinionem
certam
praeferre
probabili
,
&
probabiliorem
minus
probabili
:
mihi
enim
videtur
certum
&
evidens
,
aliquando
probabilia
certis
praeferri
posse
:
quibus
igitur
indicijs
&
argumentis
haec
dignoscemus
?
quando
,
scilicet
,
inquit
Suarez
,
ex
justitia
vel
charitate
tenemur
vitare
damnum
,
quod
re
ipsa
subest
,
vel
periculum
ejus
,
&c.
Suarez
seems
to
me
to
determin
very
prudently
the
cases
wherein
one
ought
to
prefer
a
certain
to
a
probable
opinion
,
and
the
more
probable
to
the
less
probable
:
for
it
appears
to
me
certain
and
evident
,
that
sometimes
a
probable
opinion
may
be
prefer'd
to
a
certain
one
:
how
shall
we
come
to
know
when
this
is
to
be
done
?
that
is
,
says
Suarez
,
when
either
justice
,
or
charity
do's
oblige
us
,
to
prevent
the
dammage
that
may
happen
by
the
thing
it self
,
or
the
danger
of
it
,
&c.
Let
us
go
,
sayd
Eudoxus
,
the
Jesuits
have
carried
the
cause
and
they
will
carry
it
before
any
impartial
judge
:
any
man
of
sense
,
who
will
but
hear
and
examin
it
,
as
we
have
now
done
.
They
went
abroad
to
take
the
air
a
little
wearied
by
the
application
their
curiosity
had
given
them
,
but
mighty
well
satisfied
they
had
clear'd
and
disintangled
the
truth
of
things
,
from
all
the
clouds
and
obscurities
,
wherein
it
had
a
long
time
layn
industriously
conceal'd
and
folded
up
.
The
following
part
of
the
fourth
Dialogue
.
AT
their
return
from
taking
the
air
,
they
alighted
at
the
Abbot's
lodging
,
where
,
after
they
had
,
for
some
time
,
talk'd
of
indifferent
things
,
being
at
a
stand
,
and
the
conversation
fallen
,
Eudoxus
thus
briskly
took
it
up
agen
.
But
what
think
you
,
in
the
main
,
Master
Abbot
,
of
the
question
of
probable
opinions
?
let
us
lay
aside
the
matter
of
fact
,
and
the
sense
of
others
,
and
tell
us
your
own
thoughts
of
the
thing
it self
.
I
shou'd
be
hard
put
to
it
,
answer'd
the
Abbot
,
if
I
were
oblig'd
to
declare
my self
in
this
particular
.
'T
is
a
matter
wherein
it
is
as
easy
to
destroy
all
,
as
it
is
hard
to
establish
any
thing
:
where
the
extream
,
and
directly
contrary
opinions
,
seem
to
have
insupportable
consequences
;
and
where
the
middle
,
which
some
are
willing
to
hold
,
seems
not
possible
to
subsist
,
without
reestablishing
the
foundations
of
the
two
opinions
,
which
they
pretend
to
destroy
.
This
is
a
very
strange
proposition
,
sayd
Eudoxus
:
but
if
it
be
true
,
the
positive
,
magisterial
air
,
which
some
certain
people
put
on
,
and
affect
in
this
matter
,
is
not
to
be
endur'd
.
The
greatest
part
of
these
men
,
answer'd
the
Abbot
,
have
div'd
very
little
into
the
business
,
but
suffer'd
themselves
to
be
carried
away
with
the
stream
of
the
party
,
they
first
met
;
or
to
be
dazzl'd
with
outward
appearances
,
which
have
in
them
nothing
that
's
solid
;
or
else
to
be
shun'd
with
the
clamors
and
out-crys
rais'd
,
by
concert
or
agreement
,
in
Flanders
and
in
France
,
and
which
have
been
ecchoed
and
heard
as
far
as
to
Rome
.
But
here
they
move
more
slowly
,
and
walk
with
a
graver
pace
,
and
are
not
in
so
much
hast
,
nor
very
forward
to
decide
in
so
nice
and
tender
a
point
.
All
that
I
can
say
to
you
,
is
,
that
I
cannot
bear
Pascal
and
Wendrok's
opinion
,
and
that
I
do
yet
suspend
my
own
judgment
,
concerning
the
opinions
of
other
Divines
.
It
looks
well
notwithstanding
,
sayd
Eudoxus
,
to
say
,
that
one
is
oblig'd
always
to
follow
the
more
safe
opinion
,
thô
it
should
be
the
less
probable
.
Has
not
Wendrok
sayd
wonders
in
his
first
note
upon
the
fifth
Provincial
Letter
,
where
he
proposes
his
system
,
and
fights
with
all
his
forces
that
of
his
adversaries
,
represented
by
the
single
body
of
the
Jesuits
?
For
these
Fathers
are
there
brought
to
answer
for
all
the
Thomists
,
all
the
Scotists
,
all
the
Doctors
of
Salamanca
,
Alcala
,
Louvain
and
Sorbonne
;
for
all
the
Canonists
,
and
all
the
Bishops
you
have
nam'd
to
us
,
and
to
whom
had
they
spoke
to
them
in
their
proper
persons
,
it
would
certainly
have
been
very
rude
,
to
have
offer'd
so
many
injuries
,
and
sayd
so
many
contumelious
things
,
as
he
has
done
.
All
that
is
admirable
,
answer'd
the
Abbot
;
and
above
all
this
fine
principle
,
upon
which
all
the
rest
depends
,
that
no
probable
opinion
is
safe
,
and
that
it
do's
not
excuse
from
sin
,
if
it
be
not
true
;
For
,
notwithstanding
,
all
they
cou'd
do
,
the
Doctors
and
Directors
,
most
zealous
for
the
reformation
of
Morals
,
were
not
able
to
make
it
serve
their
turn
in
spite
of
all
that
was
most
specious
in
this
severity
,
and
of
the
honor
,
and
reputation
it
wou'd
have
brought
to
their
direction
and
advice
,
and
notwithstanding
the
inclinations
,
and
the
interest
they
had
to
give
into
the
notions
of
one
kind
of
devotes
,
by
declaring
loudly
and
universally
for
the
more
safe
opinion
,
they
are
agreed
,
that
there
is
no
solidity
in
this
doctrin
,
and
convinc'd
by
reason
and
by
experience
that
it
is
both
impertinent
and
impracticable
.
Not
to
be
able
to
quiet
the
conscience
,
but
by
evidence
,
which
is
wanting
often
and
almost
always
in
moral
things
,
to
reduce
all
the
Judges
even
after
they
have
done
their
duty
exactly
to
doubt
(
I
speak
of
well
grounded
doubt
,
and
not
of
a
scruple
)
whether
they
do
not
make
themselves
lyable
to
go
to
the
Devil
almost
by
all
the
judgments
they
pass
.
For
the
most
just
and
impartial
are
daily
divided
amongst
themselves
;
that
is
to
say
,
that
necessarily
the
one
,
or
other
of
them
in
this
opposition
of
opinions
,
judge
and
decide
the
contending
parties
differences
upon
false
principles
,
or
by
misapplying
true
ones
,
and
that
thereby
they
do
an
act
of
injustice
,
which
neither
their
application
,
nor
their
examination
of
the
affair
,
nor
the
care
they
take
to
follow
that
,
which
seems
to
them
the
more
probably
true
,
nor
the
authority
of
the
most
able
Lawyers
,
can
excuse
since
that
after
all
this
they
lay
hold
on
a
false
opinion
,
and
which
at
the
same
time
is
contrary
to
justice
.
To
throw
into
the
same
uncertainty
,
by
the
same
reason
,
all
Lawyers
,
Advocates
,
Procters
and
Atturneys
,
almost
for
all
the
causes
they
take
in
hand
,
among
which
't
is
certain
there
are
very
few
that
have
as
clear
a
right
of
their
side
,
as
there
is
truth
in
a
mathematical
demonstration
;
and
all
those
that
have
litigious
rights
and
causes
,
for
all
the
suits
they
bring
and
maintain
.
To
give
the
same
kind
of
trouble
to
all
Directors
,
and
all
Confessors
in
an
infinity
of
decisions
,
especially
,
in
the
matter
of
restitution
,
where
it
is
as
little
safe
,
to
oblige
as
not
to
oblige
to
restitution
,
and
where
it
is
equally
dangerous
,
on
both
sides
,
to
offend
,
or
sin
against
justice
:
and
to
all
Merchants
,
in
,
I
know
not
,
how
many
circumstances
,
of
their
trade
and
dealings
,
and
generally
to
all
men
,
in
an
infinit
number
of
conjunctures
,
where
the
daily
commerce
of
life
do's
engage
them
,
and
wherein
they
are
govern'd
by
probable
opinions
only
:
all
this
appear'd
very
intolerable
.
Besides
this
other
principle
,
which
Wendrok
farther
supposes
,
for
the
establishment
of
his
doctrin
,
that
invincible
ignorance
do's
not
excuse
from
sin
,
is
a
principle
,
whatever
efforts
are
made
in
it's
favor
,
that
reason
cannot
admit
,
and
which
is
repugnant
to
the
notions
,
all
men
have
,
of
the
goodness
of
God
,
and
which
of
late
,
was
also
censur'd
at
Rome
,
and
which
,
in
effect
reestablishes
some
of
the
condemn'd
propositions
of
Jansenius
,
and
undermines
the
foundation
of
some
of
the
most
important
doctrins
of
the
Council
of
Trent
.
After
all
,
the
ineffectual
remedy
for
all
these
great
inconveniences
,
and
the
only
one
suggested
by
Wendrok
,
is
,
to
address
ones
self
to
God
,
as
if
a
man
cou'd
be
certain
,
every
moment
,
of
a
particular
revelation
from
on
high
.
Notwithstanding
these
reasons
,
they
were
,
I
say
,
oblig'd
to
quit
this
fine
piece
of
Divinity
.
But
it
do's
not
appear
,
that
either
Wendrok
,
or
his
friends
were
much
troubl'd
for
't
.
The
opposition
that
was
then
made
to
this
specious
severity
,
together
with
the
pretended
loosness
of
the
Society's
Morals
,
serv'd
well
enuff
to
decry
and
run
down
the
Jesuits
;
this
was
all
these
Gentlemen
aim'd
at
,
and
they
had
all
the
reason
in
the
world
to
be
satisfied
with
the
event
.
I
very
lately
puzzl'd
,
sayd
Cleander
,
upon
this
subject
,
a
Doctor
of
the
severe
Morals
by
a
difficulty
I
proposed
to
him
,
concerning
the
contracts
for
incomes
upon
the
loon
of
mony
.
It
is
certain
,
sayd
I
to
him
,
that
these
kind
of
contracts
can
be
justified
,
only
by
probable
reasons
.
They
have
been
in
use
,
or
,
at
least
,
well
warranted
,
but
within
these
two
or
three
last
ages
.
In
the
beginning
they
were
accounted
,
by
several
Doctors
,
usurious
contracts
,
and
altogether
unjust
,
whereby
twice
as
much
mony
was
repaid
as
was
at
first
receiv'd
;
since
it
will
plainly
appear
,
by
redeeming
,
at
the
end
of
twenty
years
,
the
agreed
for
sum
of
a
thousand
pounds
a
year
,
after
the
rate
of
five
in
the
hundred
,
and
cleaving
for
the
whole
time
the
arrears
,
that
the
mony
first
borrowed
with
just
as
much
more
was
fully
paid
back
.
This
business
was
then
disputed
,
with
so
great
variety
of
opinions
,
that
even
to
our
days
the
dispute
of
the
three
contracts
was
still
kept
on
foot
.
It
is
also
certain
,
that
this
kind
of
contract
is
to
be
justified
by
a
good
intention
,
which
men
have
to
purchase
,
by
parting
for
ever
with
the
principal
,
not
a
certain
sum
of
mony
yearly
paiable
,
(
for
mony
is
not
to
be
bought
with
mony
)
but
a
right
of
exacting
,
every
year
,
a
certain
sum
from
him
,
to
whom
the
principal
was
given
.
This
is
a
very
nice
and
tender
point
.
He
ought
to
have
answer'd
,
sayd
Eudoxus
interrupting
him
,
that
two
Popes
,
Martin
the
fifth
,
and
Callixtus
the
third
,
did
tolerate
,
or
approve
these
sort
of
bargains
,
in
the
Decretals
they
made
upon
this
subject
.
He
gave
me
this
answer
,
replyed
Cleander
,
but
I
thus
pursued
my
argument
;
besides
sayd
I
to
him
that
the
Popes
can
neither
derogate
from
,
nor
destroy
the
law
of
nature
,
to
which
,
many
Doctors
do
affirm
and
maintain
,
that
,
this
contract
is
as
opposit
and
contrary
,
as
is
the
most
formal
kind
of
usury
.
Besides
this
,
many
of
those
,
we
know
,
who
hold
that
the
most
safe
opinion
is
always
to
be
followed
,
do
not
hold
,
that
the
Pope's
authority
is
sufficient
,
to
make
an
opinion
certain
,
if
it
were
before
doubtful
;
and
that
these
two
Popes
do
not
approve
of
this
contract
,
but
on
two
conditions
,
not
to
mention
some
others
,
which
they
do
also
require
.
The
first
is
,
that
the
rent
or
incom
shou'd
be
in
the
manner
of
a
mortgage
,
and
setl'd
upon
some
certain
,
fix'd
,
fund
,
of
a
nature
to
produce
a
revenue
,
for
example
,
upon
an
estate
in
land
,
or
upon
a
house
.
The
second
is
,
that
,
this
fund
failing
,
the
rent
shou'd
be
no
longer
paid
:
conditions
which
made
easy
the
greatest
difficulties
the
Doctors
had
rais'd
upon
this
kind
of
contract
.
But
in
France
,
these
conditions
are
not
observ'd
,
he
that
borrows
mony
binds
all
his
estate
,
in
general
,
and
his
own
person
into
the
bargain
;
that
,
if
his
estate
shou'd
faile
,
the
person
shou'd
always
remain
bound
.
Pius
the
fifth
,
since
these
two
Popes
,
and
the
Council
of
Bourdeaux
,
held
in
the
last
age
,
say
,
that
these
two
conditions
,
which
I
have
mention'd
,
are
necessary
.
Whence
it
is
evident
,
that
it
is
more
safe
,
not
to
have
,
not
to
make
,
or
receive
such
kind
of
contracts
,
or
bargains
,
at
least
,
after
the
manner
they
are
made
in
France
.
For
to
examin
this
business
well
to
the
bottom
,
they
have
not
found
,
for
these
two
or
three
hundred
years
,
any
new
demonstration
to
justify
this
contract
,
more
convincing
,
than
the
reasons
at
that
time
propos'd
to
support
it
;
nor
a
more
solid
refutation
of
their
arguments
who
condem'd
it
;
that
is
to
say
in
one
word
,
that
there
is
but
a
great
probability
to
justify
this
kind
of
bargain
or
contract
.
This
probability
then
is
not
an
assurance
,
that
it
is
conformable
to
the
law
of
nature
,
however
it
may
be
allow'd
of
,
by
custom
and
by
reasons
,
which
seem
very
probable
,
to
honest
good
men
,
and
to
the
greatest
part
of
the
learned
.
But
if
these
learned
men
,
who
are
but
Schoolmen
,
Canonists
,
or
Casuists
,
be
deceiv'd
in
a
matter
,
so
subject
to
error
,
what
shall
become
of
an
infinit
number
of
Christians
,
of
all
estates
,
conditions
,
and
employments
,
who
daily
either
give
,
or
take
mony
,
at
this
kind
of
interest
?
What
shall
become
of
us
in
France
?
where
the
conditions
are
not
observ'd
,
which
the
Popes
believe
necessary
,
to
hinder
this
contract
from
being
dangerous
,
and
with
which
many
Doctors
did
not
yet
judge
it
safe
enuff
,
and
without
which
abundance
of
others
accounted
it
unsupportable
.
It
is
manifest
,
that
in
this
,
all
follow
the
probable
and
less
safe
opinion
.
I
assure
you
,
added
Cleander
,
that
my
man
was
so
puzzl'd
,
he
knew
not
what
to
answer
.
I
do
not
at
all
wonder
at
it
,
sayd
the
Abbot
,
any
man
of
sense
cannot
but
see
,
that
these
arguments
are
unanswerable
,
and
plainly
demonstrate
,
what
a
folly
it
is
,
to
build
on
certain
general
maxims
,
which
,
at
first
,
seem
clear
,
thô
they
are
indeed
but
dazling
,
and
the
application
of
them
,
in
an
infinit
number
of
occasions
,
absolutely
impossible
.
A
thousand
such
like
arguments
,
as
you
have
told
us
might
be
made
,
upon
this
subject
,
and
which
can
never
be
answer'd
.
I
know
continu'd
he
,
that
in
the
first
heat
of
the
pretended
reformation
of
Morals
,
But
is
what
you
affirm
certain
,
sayd
Eudoxus
,
that
this
opinion
is
laid
aside
?
for
I
still
meet
,
every
day
,
men
,
who
,
in
speaking
of
these
matters
,
do
generally
declare
,
that
we
must
always
follow
the
more
safe
opinion
.
This
being
most
favorable
to
the
law
,
as
they
express
themselves
,
and
most
contrary
to
concupiscence
,
that
this
was
the
method
of
all
true
Christians
,
and
that
the
doctrin
of
probability
was
never
known
,
or
taken
,
in
any
manner
,
by
the
Fathers
and
the
believers
of
the
first
ages
,
for
a
rule
of
the
manners
,
and
conduct
of
the
Disciples
of
Jesus
Christ
.
How
easy
it
is
,
answer'd
the
Abbot
,
for
a
man
,
to
make
himself
a
Doctor
of
the
severe
Morals
,
such
a
degree
,
or
Doctorship
,
requires
neither
study
nor
learning
;
there
is
no
more
necessary
for
it
,
but
a
little
confidence
to
determine
positively
in
company
,
and
to
condem
,
or
dam
all
the
world
;
I
do
not
speak
of
these
sort
of
men
,
when
I
say
Wendrok's
doctrin
,
upon
this
point
,
is
out
of
date
.
I
speak
of
the
most
able
Confessors
,
and
Directors
of
the
best
credit
of
this
age
;
who
do
not
,
at
all
,
follow
it
,
either
in
their
practice
,
or
decisions
;
because
they
have
found
it's
principles
false
,
and
it's
consequences
extravagant
,
and
who
,
in
these
days
,
commonly
hold
for
a
maxim
,
that
when
two
contrary
opinions
meet
,
the
less
safe
becomes
very
safe
,
by
the
strength
of
the
reasons
whereby
it
exceeds
it's
opposit
;
I
speak
of
the
Divines
,
who
,
for
several
years
past
,
have
in
their
writings
treated
of
probability
,
and
,
who
,
except
two
or
three
,
that
are
oblig'd
to
swallow
a
hundred
absurdities
,
and
to
engage
themselves
in
a
thousand
contradictions
,
do
confine
themselves
to
the
refutation
of
this
doctrin
,
that
one
may
follow
an
opinion
,
which
is
both
the
less
probable
and
the
less
safe
opinion
,
and
to
prove
,
that
one
may
not
follow
the
less
safe
,
but
when
it
is
the
more
probable
opinion
;
but
nothing
is
more
false
,
than
what
these
pretended
Doctors
of
Wendrok's
character
,
as
little
skilful
in
Divinity
,
and
full
as
bold
as
himself
,
have
had
the
confidence
to
advance
,
that
the
doctrin
of
probability
was
never
acknowledg'd
in
any
manner
by
the
Fathers
or
believers
of
the
first
ages
for
a
rule
of
manners
.
They
stand
very
much
upon
it
,
notwithstanding
,
sayd
Cleander
,
and
,
build
a
great
deal
upon
this
negative
argument
.
It
is
true
,
answer'd
the
Abbot
,
that
it
was
not
then
disputed
in
the
Schools
,
whether
a
probable
opinion
might
be
follow'd
,
when
it
was
the
less
safe
;
but
it
is
also
true
,
that
,
in
practice
,
the
most
holy
men
did
govern
themselves
by
it
without
scruple
,
when
they
met
with
difficulties
,
which
cou'd
not
easily
be
determin'd
by
the
chief
and
inviolable
rules
of
our
manners
,
the
Scripture
,
the
Canons
,
and
the
laws
and
constitutions
of
Ecclesiastic
superiors
;
and
when
there
was
any
dispute
about
the
sense
and
meaning
of
these
very
rules
,
This
Emperor
,
The
same
Prince
publish'd
,
and
put
in
execution
,
such
an
other
edict
at
Antioch
;
but
the
Christians
there
,
were
of
a
different
opinion
from
those
of
Constantinople
;
they
bought
,
and
,
after
their
usual
manner
,
eat
of
what
was
publicly
sold
.
The
Church
,
which
was
much
edified
by
the
conduct
of
the
Christians
at
Constantiople
,
was
not
at
all
scandaliz'd
,
at
the
Christians
of
Antioch
;
and
Theodoret
,
who
reports
this
matter
,
do's
approve
and
justify
it
,
by
a
passage
of
Saint
Paul
,
in
his
first
Epistle
to
the
Corinthians
,
Whatsoever
is
sold
in
the
shambles
,
that
eat
,
asking
no
questions
for
conscience
sake
.
Those
,
of
Constantinople
,
knew
this
passage
of
Saint
Paul
,
as
well
as
those
of
Antioch
;
but
they
understood
it
in
a
different
manner
;
which
occasion'd
two
probable
opinions
,
of
which
the
more
safe
was
that
of
the
Christians
of
Constantinople
,
and
the
less
safe
that
of
the
Christians
of
Antioch
.
Here
is
the
usage
of
probability
,
sayd
Eudoxus
,
establish'd
,
as
much
as
possible
,
by
the
contrary
practises
,
and
behaviour
of
the
Christians
of
these
two
Citys
;
and
by
that
of
the
Church
in
reference
to
those
of
Antioch
,
for
,
without
doubt
,
Theodoret
,
by
approving
the
fact
,
did
not
believe
they
were
oblig'd
to
follow
the
more
safe
opinion
.
The
very
Scripture
it self
,
answer'd
the
Abbot
,
Antiochus
viz
,
whether
it
were
lawful
to
fight
upon
the
Sabboth
day
,
the
Jews
had
,
then
,
neither
the
Ark
nor
the
Prophets
to
consult
,
but
debated
the
matter
in
a
councel
of
war
,
and
concluded
,
they
might
fight
upon
the
Sabboth
day
;
this
was
the
less
safe
opinion
,
which
seem'd
contrary
to
the
law
,
and
to
all
the
former
presidents
of
that
nation
in
matter
of
Religion
.
If
Wendrok
,
sayd
Eudoxus
interrupting
him
,
had
been
of
this
councel
of
war
,
and
had
read
in
it
his
dissertation
upon
the
fifth
Provincial
Letter
,
Mathatias
and
Judas
Machabeus
wou'd
have
been
,
infallibly
confounded
and
turn'd
into
ridicule
.
No
doubt
on
't
,
answer'd
the
Abbot
,
but
to
return
to
the
Christians
of
the
first
ages
;
when
I
reflect
upon
the
manner
of
their
conduct
,
it
seems
to
me
,
that
men
were
never
more
govern'd
by
probable
opinions
,
than
they
were
at
that
time
;
nor
ever
practis'd
more
the
maxim
,
which
teaches
,
that
one
may
in
conscience
follow
the
opinion
of
a
Doctor
of
reputation
for
probity
and
learning
;
that
a
Bishop
,
a
Priest
,
and
a
Deacon
having
gain'd
the
people's
esteem
and
good
opinion
,
their
judgment
and
sense
of
things
were
receiv'd
as
Oracles
,
and
blindly
follow'd
,
in
such
matters
,
as
the
Scriptures
,
or
the
Councels
had
left
undetermin'd
.
Whereby
you
may
see
,
that
Wendrok
,
and
all
his
adherents
are
much
out
in
their
account
;
for
after
this
,
how
can
it
be
sayd
or
maintain'd
,
that
there
are
no
footsteps
of
probability
in
the
Scripture
,
or
in
the
holy
Fathers
,
or
in
the
practice
of
the
first
ages
of
the
Church
?
As
concerning
the
Fathers
,
sayd
Cleander
interrupting
him
,
I
'le
tell
you
a
pleasant
adventure
,
of
which
some
days
ago
I
was
a
witness
,
and
comes
now
into
my
mind
properly
enuff
.
I
was
at
the
Bishop
of
****'s
house
;
where
there
was
a
great
deal
of
good
company
,
and
,
among
others
,
a
Jansenist
Abbot
,
who
turn'd
the
discourse
to
the
Morals
of
the
Jesuits
;
of
whom
he
talk'd
wonders
,
especially
touching
the
article
we
are
now
upon
.
The
Prelat
,
being
a
man
of
wit
and
judgment
,
and
not
an
opiniator
,
growing
weary
of
his
too
tedious
discourse
,
sayd
laughing
,
I
must
tell
you
,
Mr.
Abbot
,
of
a
decision
lately
made
in
the
Indies
,
by
the
principles
of
probability
;
but
,
upon
condition
,
that
you
'l
get
it
inserted
in
the
eighth
tome
of
La
Morale
pratique
before
it
be
finish'd
by
Mr.
Arnauld
.
I
do
promise
,
answer'd
the
Abbot
very
readily
,
that
,
if
you
judge
it
worthy
,
it
shall
have
there
a
very
good
place
.
You
your self
,
replied
the
Bishop
,
shall
be
the
judge
;
the
matter
of
fact
is
this
.
A
French
Merchant
,
who
had
a
very
handsom
wife
,
was
shipwrack'd
in
the
Indies
,
and
sav'd
himself
in
a
City
belonging
to
the
Spaniards
,
being
a
stranger
,
he
was
carried
before
the
Governor
,
a
violent
brutal
man
,
who
,
at
first
sight
,
fell
desperatly
in
love
with
the
woman
;
the
Merchant
had
notice
of
it
,
and
,
being
very
much
disturb'd
and
uneasy
,
went
to
the
College
of
that
City
,
and
desir'd
to
speak
to
a
Casuist
and
a
Divine
;
he
told
them
the
difficulty
he
was
in
;
saying
that
he
knew
from
good
hands
,
that
the
Governor
was
so
passionatly
in
love
with
his
wife
,
that
he
wou'd
gladly
Marry
her
,
if
she
were
not
already
Married
.
For
he
do's
not
yet
certainly
know
,
says
he
,
that
she
is
my
wife
;
persons
well
inform'd
of
the
matter
do
assure
me
,
that
he
is
resolv'd
to
have
me
murder'd
,
in
case
he
finds
me
to
be
her
husband
;
or
that
I
shou'd
oppose
his
Marriage
.
And
,
on
the
other
side
,
if
I
suffer
him
to
Marry
her
,
he
'l
give
me
an
employment
,
that
will
make
amends
for
the
great
losses
I
have
sustain'd
by
shipwrack
.
I
can
very
well
conceal
my
Marriage
,
there
being
no
body
here
acquainted
with
it
,
and
make
her
pass
for
my
kinswoman
,
and
relation
,
as
she
really
is
,
and
so
near
,
that
I
was
forc'd
to
get
a
dispensation
to
Marry
her
.
I
am
sure
she
will
do
any
thing
I
shall
bid
her
;
but
I
wou'd
not
willingly
offend
God
.
I
have
had
a
thousand
times
the
benefit
of
his
Divine
protection
,
and
,
even
now
,
he
seems
to
inspire
me
with
some
confidence
,
that
he
will
hinder
the
execution
of
the
Governor
's
ill
designs
against
my
wife
.
Hereupon
the
Divine
,
who
spake
first
sayd
,
that
he
very
much
pitied
his
case
,
and
declar'd
to
him
there
was
nothing
else
to
be
done
,
but
to
give
an
heroic
proof
of
his
faith
,
by
offering
up
his
life
,
a
Sacrifice
to
Almighty
God
;
for
if
he
were
ask'd
,
whether
the
woman
were
his
wife
,
and
he
shou'd
answer
she
was
his
kinswoman
,
this
must
needs
be
,
either
a
ly
,
or
an
equivocation
;
neither
of
which
is
lawful
:
but
the
greatest
evil
of
this
business
was
,
that
he
cou'd
not
advise
his
wife
to
conceal
her
being
so
,
and
to
say
she
was
but
his
relation
,
without
visibly
exposing
her
to
commit
adultery
,
and
making
himself
a
complice
;
that
,
if
he
had
so
great
a
confidence
in
the
Divine
succour
,
he
ought
still
to
hope
,
and
rely
upon
the
goodness
of
God
,
for
delivering
him
from
his
present
danger
,
by
some
particular
way
he
cou'd
not
foresee
;
but
to
believe
that
God
shou'd
change
the
Governor's
heart
,
in
reference
to
his
wise
,
or
preserve
her
,
from
the
crime
to
which
she
her self
wou'd
consent
,
cou'd
not
but
be
a
most
damnable
presumption
.
This
was
not
a
Jesuit's
decision
,
sayd
our
Jansenist
Abbot
.
Have
a
little
patience
,
continued
the
Prelat
;
the
Casuist
too
spoke
,
in
his
turn
,
and
declar'd
to
the
Merchant
,
that
he
was
of
another
opinion
:
that
as
to
the
first
point
,
in
saying
this
person
was
his
kinswoman
,
he
shou'd
not
tell
a
ly
;
he
shou'd
indeed
thereby
conceal
the
truth
,
but
not
say
any
thing
that
was
false
;
wherein
there
is
nothing
of
evil
:
and
,
as
for
the
act
of
adultery
,
to
which
his
wife
was
expos'd
,
this
cou'd
not
be
imputed
to
him
for
a
fault
;
that
by
praying
to
God
,
and
trusting
in
his
goodness
he
satisfi'd
his
duty
;
and
if
to
take
this
course
was
to
tempt
God
;
to
presume
that
he
wou'd
save
his
life
in
a
conjuncture
wherein
his
death
was
morally
inevitable
,
wou'd
be
to
tempt
him
much
more
.
But
in
going
this
way
,
he
was
to
take
care
,
not
to
have
the
precise
intention
to
avoid
death
thereby
,
but
withal
he
ought
to
be
ready
,
as
he
sayd
he
was
,
to
do
any
thing
rather
than
offend
God
.
Ho
there
spoke
the
Jesuit
,
answer'd
the
Jansenist
,
and
if
the
other
also
were
one
,
here
is
directly
Mr.
Pascal's
division
,
of
the
Jesuit
Directors
,
of
which
some
are
severe
,
and
others
loose
even
to
excess
.
Without
donbt
,
sayd
the
Bishop
,
the
Divine's
opinion
was
the
more
safe
,
and
the
more
probable
,
and
the
Casuists
,
the
less
safe
and
the
less
probable
.
Most
certainly
,
answer'd
the
Jansenist
,
who
earnestly
desir'd
to
know
,
whether
the
matter
of
fact
was
true
,
which
he
approv'd
as
excellent
for
the
Morale
Pratique
.
The
Bishop
,
perceiving
him
catch'd
and
drawn
in
,
sayd
to
him
laughing
,
indeed
,
Mr.
Abbot
,
what
I
have
told
you
,
is
but
a
Parable
,
of
which
I
will
now
tell
you
the
meaning
.
The
Merchant's
case
is
,
in
reality
,
that
of
Abraham
,
to
which
you
are
not
a
stranger
;
who
,
to
avoid
the
danger
of
death
,
adviz'd
Sara
to
say
to
Pharoo's
people
,
and
to
Abimelech's
,
that
she
was
his
Sister
,
John
Chrysostom
;
who
plainly
condems
Abraham
,
as
a
man
,
who
consented
to
the
adultery
of
his
wife
;
who
delivers
up
the
sheep
to
the
wolfe
;
who
deceiv's
,
and
who
is
an
example
to
the
greatest
Saints
,
to
let
them
see
what
they
are
capable
of
,
notwithstanding
all
their
Sanctity
.
But
the
Casuist
is
Saint
Austin
,
That
is
not
yet
all
,
continued
he
,
the
action
of
Abraham
,
sayd
Saint
Austin
,
looks
,
at
first
,
like
that
of
a
husband
,
who
gives
up
his
wife
to
commit
a
crime
;
but
it
will
not
appear
so
to
any
,
but
to
those
,
who
know
not
how
to
distinguish
,
by
the
light
of
the
eternal
law
,
between
good
and
bad
actions
.
This
Patriarch
,
persued
the
Father
,
did
not
consent
to
his
wife's
adultery
....
but
,
by
concealing
she
was
his
wife
,
and
saying
she
was
his
Sister
,
his
intention
was
,
that
these
strangers
and
ungodly
men
shou'd
not
kill
him
,
least
that
after
his
death
they
shou'd
treat
her
like
a
captive
.
He
adds
the
circumstances
,
and
the
reasons
mention'd
in
the
exposition
of
the
case
of
conscience
,
and
in
the
Casuist's
answer
;
and
above
all
,
that
Abraham
was
in
hopes
,
that
,
whatever
happen'd
,
God
wou'd
protect
his
wife
.
Where
you
see
,
concluded
the
Prelat
,
that
Saint
Austin
makes
good
use
of
the
direction
of
intention
;
and
that
he
decides
,
at
last
,
the
case
of
conscience
like
a
Doctor
who
believ'd
one
might
follow
the
less
safe
opinion
,
as
Abraham
himself
had
done
.
It
is
certain
,
neither
of
them
reason'd
very
well
,
if
they
did
not
judge
,
that
this
less
safe
,
was
,
at
the
same
time
,
the
less
probable
opinion
;
and
if
they
believ'd
it
such
,
we
must
say
they
were
,
of
the
same
opinion
with
those
,
who
hold
,
that
the
less
safe
opinion
may
be
follow'd
,
even
when
it
is
the
less
probable
.
Our
Jansenist
,
continued
Cleander
,
was
a
little
surpriz'd
;
and
the
trouble
he
was
in
;
diverted
the
company
very
much
;
he
stifly
maintain'd
,
that
nothing
like
this
cou'd
ever
be
shewn
him
in
Saint
Austin
.
The
Bishop
of
***
hereupon
reach'd
down
the
sixth
tome
of
this
Father
,
and
shew'd
him
,
at
large
,
the
case
and
the
decision
in
the
22th
book
against
Faustus
;
giving
him
also
to
understand
,
that
it
was
not
in
conscience
safe
,
nor
so
much
as
probable
,
that
they
might
run
down
their
neighbors
,
with
that
passion
and
madness
,
wherewith
his
good
friends
the
Jansenists
seem'd
possess'd
,
in
declaming
eternally
against
the
Jesuits
:
and
that
it
wou'd
be
much
more
edifying
to
practise
,
without
preaching
,
the
severe
Morals
;
than
to
preach
them
,
every
where
,
and
yet
practise
directly
contrary
to
what
they
preach
.
This
advice
,
answer'd
Eudoxus
,
seems
to
me
to
be
very
wisely
and
seasonably
given
;
and
,
if
those
who
speak
so
disadvantagiously
of
the
Jesuits
Morals
,
wou'd
but
reflect
,
upon
the
memorials
,
and
the
testimonies
by
which
they
are
induc'd
to
speak
of
them
,
after
that
manner
;
and
upon
the
reasons
they
might
there
find
to
believe
the
contrary
of
what
is
sayd
,
upon
the
motives
that
there
present
themselves
to
make
a
man
distrust
the
sincerity
,
or
the
knowledg
of
those
,
that
decry
them
most
,
perhaps
they
wou'd
believe
,
that
this
,
at
best
,
was
but
the
less
probable
opinion
;
and
that
it
was
lawful
to
speak
thus
,
and
to
believe
all
that
their
enemies
had
publish'd
of
them
.
But
alas
it
is
but
too
true
,
that
the
men
,
most
zealous
for
severe
Morals
,
do
,
as
often
,
as
there
is
occasion
,
dispense
with
their
most
essential
rules
.
And
what
do
they
now
think
at
Rome
,
ask'd
Cleander
,
of
this
fine
maxim
,
that
men
are
always
oblig'd
to
follow
the
more
safe
opinion
?
they
there
condem
it
answer'd
the
Abbot
;
at
least
Alexander
VIII
pass'd
his
censure
upon
this
following
proposition
,
That
it
is
not
lawful
to
follow
a
probable
opinion
,
even
the
most
probable
,
among
all
those
,
that
are
probable
,
Non
licet
sequi
opinionem
,
vel
inter
probabiles
probabilissimam
,
this
proposition
,
is
the
immediat
consequence
of
the
other
;
for
,
if
a
man
be
oblig'd
to
follow
the
more
safe
,
it
thence
evidently
follows
,
that
it
is
not
lawful
,
to
follow
the
contrary
opinion
,
how
probable
soever
it
may
be
.
That
is
manifest
,
sayd
Eudoxus
,
let
us
here
then
take
our
leave
of
Wendrok
,
with
his
mad
extravagant
Morals
;
but
,
continued
he
,
I
cannot
however
easily
give
into
the
opposit
opinion
;
which
teaches
,
that
one
may
follow
the
less
safe
opinion
,
even
when
,
at
the
same
time
,
it
is
the
less
probable
:
why
rather
shou'd
they
not
hold
the
middle
opinion
,
according
to
which
,
men
,
may
take
the
less
safe
,
only
,
when
it
is
the
more
probable
.
I
am
of
your
mind
,
answer'd
the
Abbot
,
and
have
all
the
inclination
possible
to
follow
this
middle
opinion
;
and
a
great
many
of
our
present
Divines
desire
it
;
but
,
having
very
well
examin'd
the
whole
matter
,
I
find
,
that
the
Doctors
,
of
this
mitigated
probability
,
are
altogether
as
hard
put
to
it
,
as
the
others
.
It
requires
an
entire
book
to
shew
you
all
the
trouble
given
them
,
by
those
,
who
hold
the
doctrin
of
the
less
probable
opinion
,
and
that
which
they
themselves
also
,
in
their
turn
,
give
to
those
,
who
follow
this
opinion
.
I
have
at
my
house
some
volumes
that
might
instruct
you
in
the
business
,
in
case
your
curiosity
and
your
patience
cou'd
carry
you
so
far
.
I
do
not
intend
it
,
replied
Eudoxus
,
and
in
all
appearance
,
I
shall
content
my self
in
this
matter
,
with
the
plain
,
naked
,
notion
,
you
have
given
me
of
a
probable
opinion
,
which
,
if
I
well
remember
,
is
an
opinion
not
contrary
to
faith
,
nor
to
the
principles
of
faith
,
nor
to
any
evident
reason
,
that
plausibly
answers
all
the
arguments
of
the
contrary
opinion
,
and
is
,
besides
,
supported
by
one
,
or
more
,
important
reasons
,
that
is
to
say
,
reasons
capable
to
make
an
impression
upon
a
wise
man
,
so
far
,
as
to
satisfy
him
,
that
the
opposit
opinion
is
not
certain
.
You
take
the
thing
very
rightly
,
sayd
the
Abbot
,
but
you
must
also
observe
,
that
all
these
conditions
ought
to
agree
,
even
to
the
opinion
they
call
the
less
probable
.
For
all
the
Doctors
of
different
Nations
,
different
Universities
,
and
different
Orders
,
who
have
so
unanimously
taught
,
that
the
less
safe
opinion
may
be
follow'd
in
conscience
,
have
always
suppos'd
,
that
the
less
probable
opinion
,
was
truly
probable
;
and
that
if
the
contrary
opinion
be
so
evident
,
and
certain
,
that
it
takes
from
it
its
probability
,
it
will
no
longer
come
within
the
state
of
the
question
.
Insomuch
,
that
those
among
them
,
who
say
one
may
follow
the
less
probable
opinion
,
do
only
say
,
that
an
opinion
may
be
follow'd
,
which
constantly
has
,
and
even
by
the
very
confession
of
those
,
or
,
at
least
,
the
greatest
part
of
those
who
oppose
it
,
all
those
conditions
,
as
well
negative
as
positive
,
as
they
are
commonly
call'd
.
By
which
,
as
you
may
see
,
the
doctrin
of
the
Fathers
,
of
Tradition
,
and
the
Councels
is
secure
;
since
the
first
precaution
of
these
Divines
,
is
to
set
down
all
this
,
as
an
inviolable
rule
,
and
to
declare
improbable
,
every
thing
,
that
is
contrary
to
it
,
from
the
very
moment
it
becomes
contrary
.
Althô
this
doctrin
,
thus
explain'd
,
sayd
Cleander
,
shou'd
not
be
true
,
it
is
,
at
least
,
evident
,
that
it
is
not
extravagant
,
nor
impious
,
nor
abominable
;
and
althô
it
shou'd
not
have
been
embrac'd
,
by
so
many
learned
and
illulustrious
persons
,
as
it
has
been
,
for
so
long
a
time
,
I
wou'd
not
look
upon
it
as
such
.
This
is
the
only
thing
,
answer'd
the
Abbot
,
that
I
pretend
at
present
to
make
you
conclude
;
and
by
this
alone
,
I
carry
the
cause
against
Pascal
and
Wendrok
,
in
favor
of
the
Jesuits
,
and
,
an
infinite
number
of
other
famous
Divines
.
As
for
me
,
sayd
Cleander
,
till
these
disputes
he
,
once
for
all
,
determin'd
,
I
wou'd
,
in
the
mean
time
,
be
glad
there
were
a
rule
made
,
whereby
all
men
shou'd
be
prohibited
from
declaming
,
and
roaring
out
against
this
doctrin
,
of
the
less
probable
opinion
;
and
against
the
other
propositions
that
relate
to
it
;
under
penalty
,
that
any
one
that
did
,
shou'd
be
oblig'd
,
in
practise
,
to
follow
the
contrary
opinion
which
in
words
he
holds
and
maintains
,
That
will
never
be
done
,
sayd
the
Abbot
;
there
are
too
many
concern'd
to
suffer
it
;
the
very
Directors
themselves
wou'd
oppose
it
.
What
for
example
wou'd
Mr.
****
say
,
if
one
of
his
she
penitents
,
reflecting
upon
part
of
her
fortune
,
and
doubting
whether
it
were
well
or
ill
acquir'd
,
shou'd
not
in
the
matter
refer
her self
to
him
,
upon
pretense
,
that
one
single
Doctor
cannot
make
an
opinion
probable
,
much
less
safe
,
and
that
she
shou'd
therefore
require
him
to
produce
the
opinions
of
a
dozen
Doctors
under
their
hands
and
seals
?
What
wou'd
Mr.
Abbot
of
****
say
,
if
,
because
the
opinion
,
which
allows
the
plurality
of
Benefices
,
to
a
man
already
possess'd
of
one
of
a
considerable
value
,
is
,
by
consent
of
all
the
world
,
the
less
probable
,
and
the
less
safe
opinion
;
he
shou'd
in
that
point
,
be
oblig'd
to
quit
in
practise
,
the
doctrin
of
the
less
probable
opinion
;
against
which
notwithstanding
he
fly's
out
,
and
furiously
runs
it
down
in
all
places
?
What
are
you
in
good
earnest
,
sayd
Eudoxus
,
and
do's
the
opinion
,
which
holds
the
plurality
of
benefices
lawful
,
pass
for
the
less
probable
opinion
?
most
assuredly
answer'd
the
Abbot
,
and
it
is
really
so
.
Never
any
probable
opinion
,
compar'd
with
its
contrary
,
was
more
certainly
the
less
probable
opinion
,
than
that
is
.
Those
who
talk
otherwise
,
either
do
not
speak
seriously
,
or
else
do
not
understand
the
right
notion
of
probability
.
Hold
several
Livings
longer
than
otherwise
they
wou'd
.......
who
cannot
easily
rid
themselves
of
them
,
knowing
the
ill
use
that
is
often
made
of
them
.....
and
who
,
in
the
mean
time
,
do
all
they
can
,
to
hinder
men
from
being
scandaliz'd
at
their
example
.
I
understand
you
,
sayd
Eudoxus
,
but
in
truth
,
if
I
shou'd
govern
my self
by
prejudices
,
what
you
tell
me
,
touching
plurality
of
benefices
,
wou'd
be
sufficient
to
convince
me
,
that
one
might
in
conscience
follow
the
less
probable
and
less
safe
opinion
.
For
how
many
Bishops
,
Abbots
,
and
Regulars
,
do
we
hear
lowdly
preach
and
cry
up
severe
Morals
,
and
yet
possess
more
benefices
than
one
good
one
?
Besides
,
abundance
of
'um
have
their
Confessors
and
Directors
,
in
the
famous
Seminaries
of
Paris
;
where
nothing
is
so
much
talk'd
of
,
as
the
severe
Morals
;
and
where
some
,
even
of
those
who
possess
pluralitys
,
do
actually
dwell
or
reside
.
It
must
therefore
needs
be
,
that
the
Confessors
of
these
beneficed
persons
,
and
the
Confessors
of
their
Confessors
,
and
the
Superiors
,
and
most
considerable
in
their
Seminaries
,
do
believe
,
that
they
may
in
conscience
,
follow
the
less
safe
,
and
the
less
probable
opinion
.
After
this
,
the
Jansenists
must
surely
be
very
impudent
,
to
attack
the
Jesuits
upon
a
point
they
are
so
far
from
abhorring
in
practise
.
The
Jesuits
,
answer'd
the
Abbot
,
wou'd
be
very
happy
,
if
certain
persons
of
some
Seminaries
,
wou'd
not
make
them
criminal
,
for
a
doctrin
,
which
they
themselves
do
so
publicly
follow
,
and
justify
by
their
practise
.
But
this
do's
not
at
all
hinder
them
,
from
instructing
,
at
the
very
beginning
,
or
,
at
least
,
from
very
easily
permitting
,
the
young
Abbots
there
educated
,
to
cry
out
against
,
and
,
on
every
occasion
,
run
down
the
Morals
of
the
Jesuits
,
and
to
ridicule
them
,
for
their
doctrin
of
probable
opinions
;
and
for
an
excellent
model
of
this
charitable
rallery
,
the
Provincial
Letters
are
often
put
into
their
hands
,
together
with
Wendrok's
elegant
notes
upon
them
.
You
may
assure
your self
,
that
I
do
not
speak
at
random
of
this
matter
;
but
am
very
well
inform'd
of
all
their
proceedings
;
what
is
there
done
and
what
is
sayd
upon
this
subject
.
But
let
us
I
pray
you
,
sayd
Eudoxus
,
return
to
our
Abbot
of
****
so
zealous
against
probable
opinions
:
no
doubt
,
but
this
Gentleman
,
with
all
his
Priories
and
Abbeys
,
must
needs
have
chosen
his
side
,
and
concluded
that
it
was
worth
going
to
the
Devil
for
fifty
or
sixty
thousand
livers
a
year
.
For
,
after
all
,
it
being
certain
,
according
to
the
Casuists
themselves
,
that
the
only
ressource
,
for
those
who
hold
pluralities
,
is
the
doctrin
of
the
less
probable
opinion
,
I
dare
not
condem
those
,
who
believe
,
in
good
earnest
,
that
it
may
be
follow'd
:
but
as
for
this
man
,
whose
zeal
,
or
rather
fury
,
startles
,
at
the
very
sound
of
probability
,
I
wou'd
fain
know
,
how
he
understands
the
thing
?
Is
it
not
to
pronounce
the
sentence
against
himself
?
and
can
there
ever
be
a
person
to
whom
God
may
with
more
justice
say
,
Ex
ore
tuo
te
judico
serve
nequam
?
I
do
expect
,
sayd
Cleander
,
that
the
first
time
I
meet
this
Abbot
,
he
shou'd
tell
me
by
what
Morals
he
ordinarily
governs
himself
in
this
matter
;
and
I
will
propose
to
him
before
witnesses
,
one
of
these
three
things
;
the
retractation
of
all
he
has
hitherto
sayd
against
this
doctrin
;
or
the
quitting
one
of
his
three
livings
;
or
the
renouncing
the
share
he
pretends
to
in
paradise
.
But
,
in
a
word
,
continued
Cleander
,
turning
to
the
Abbot
,
you
have
undertaken
no
small
task
,
and
are
very
well
employ'd
indeed
to
defend
the
Jesuits
in
this
their
favorit
doctrin
,
as
it
s
commonly
sayd
to
be
.
I
know
not
how
you
understand
the
matter
,
answer'd
the
Abbot
;
but
their
conduct
and
proceeding
in
it
,
seems
to
me
very
clear
,
and
the
most
reasonable
in
the
world
.
When
their
Doctors
first
enter'd
the
Universities
and
the
Schooles
,
they
found
this
,
the
common
,
ordinary
doctrin
,
and
the
most
follow'd
of
all
others
,
particularly
by
Saint
Thomas's
disciples
;
cou'd
they
have
acted
more
prudently
,
than
in
conforming
themselves
to
it
?
some
of
them
did
not
agree
to
it
,
but
taught
the
contrary
opinion
,
not
only
in
the
Classes
,
and
in
the
Schooles
,
but
also
in
their
public
printed
books
;
they
did
it
,
without
opposition
,
and
with
their
Superiors
approbation
.
Since
the
violent
exclaming
and
flying
out
against
this
doctrin
,
far
from
doing
themselves
the
honor
of
protecting
it
,
every
man
,
among
'um
had
the
same
liberty
he
enjoy'd
before
;
of
late
,
they
taught
the
contrary
to
it
in
their
College
at
Paris
;
and
I
am
very
well
inform'd
,
that
the
same
thing
was
done
at
Lions
,
and
Tolouse
,
at
la
Fleche
,
and
at
Rome
.
They
have
,
lately
,
maintain'd
it
in
public
Theses
,
in
their
College
at
Paris
,
of
which
I
my self
was
an
eye
witness
.
Others
have
taken
the
resolution
,
I
have
done
,
to
decide
,
or
affirm
nothing
positively
in
this
matter
.
The
books
within
these
few
years
written
by
the
Society
,
in
favor
of
this
opinion
,
were
not
so
much
to
defend
it
,
for
an
indisputable
doctrin
,
as
to
shew
,
that
it
had
been
poyson'd
and
painted
in
such
horrible
colors
,
to
no
other
end
,
but
that
their
Doctors
might
pass
for
the
great
corrupters
of
Morals
.
They
modestly
represented
to
the
public
,
that
if
there
was
any
evil
in
this
doctrin
,
they
did
'um
wrong
,
who
endeavor'd
,
to
make
them
answerable
for
it
;
they
being
neither
the
first
,
nor
the
only
persons
who
had
taught
it
;
and
that
it
was
the
utmost
malice
,
to
single
out
and
distinguish
them
,
on
this
account
,
from
a
croud
of
Bishops
,
Doctors
,
and
Divines
,
with
whom
,
and
after
whom
,
they
had
but
joyn'd
in
opinion
.
Their
adversaries
seem'd
to
think
they
had
a
mind
to
condem
and
banish
it
:
I
do
not
believe
they
had
,
or
ought
to
have
any
such
intention
;
for
being
propounded
and
taken
,
as
in
reality
it
is
and
ought
to
be
,
with
the
usual
precautions
and
restrictions
,
and
such
,
especially
,
as
the
Jesuits
,
among
others
,
have
added
,
and
,
having
besides
been
maintain'd
,
by
this
infinit
number
of
learned
Doctors
,
of
whom
I
have
shewn
you
the
list
,
it
has
nothing
in
it
,
that
cou'd
make
it
deserve
to
be
condem'd
and
exploded
.
The
Jesuits
do
abhor
it
,
as
their
adversaries
have
represented
it
;
they
condem
both
its
principles
,
and
its
consequences
;
but
under
this
disguise
they
disown
it
to
be
theirs
.
In
a
word
,
let
but
the
Church
speak
,
or
the
lawful
powers
declare
themselves
,
and
,
then
notwithstanding
the
numbers
,
and
the
merit
of
the
Doctors
,
who
,
for
these
hunder'd
and
fifty
years
,
have
defended
it
,
they
wou'd
condem
it
,
and
their
Superiors
wou'd
,
I
am
certain
,
forbid
its
being
any
longer
taught
,
in
all
their
Colleges
.
They
have
always
chalenged
and
defied
their
adversaries
,
in
the
point
of
submission
and
obedience
.
Let
but
the
Church
declare
her self
upon
the
arricle
of
probability
,
as
she
has
done
upon
the
doctrin
of
Jansenius
;
and
then
the
Jesuits
wou'd
not
afterwards
be
seen
,
to
stick
and
boggle
,
nor
to
have
recourse
to
the
distinction
of
Fact
and
Right
,
nor
to
any
such
like
pittiful
,
and
trifling
shifts
,
and
artifices
.
The
Jesuits
have
,
of
late
years
,
condem'd
theses
and
positions
,
and
disown'd
certain
propositions
,
too
lightly
advanc'd
by
some
particular
members
,
depos'd
and
turn'd
out
of
imployment
,
those
who
had
taught
them
,
when
they
found
'um
incorrigible
,
and
blindly
subscrib'd
,
in
matter
of
doctrin
,
to
all
the
orders
of
the
Church
.
I
wish
to
God
,
we
might
see
their
example
follow'd
by
a
party
,
who
do
not
oppose
the
Society
,
for
any
other
reason
,
but
because
,
they
know
the
Jesuits
the
chief
supporters
of
the
Catholic
doctrin
,
the
destruction
of
which
is
these
Gentlemens
ultimat
design
.
But
this
character
of
submission
and
obedience
,
was
always
the
character
of
the
true
and
faithful
Sons
of
this
holy
Mother
the
Church
;
as
that
,
of
wrangling
and
obstinacy
,
cheating
and
knavery
,
was
constantly
the
mark
of
faction
and
error
.
Here
the
Abbot
made
an
end
;
having
first
convinc'd
Cleander
and
Eudoxus
,
of
the
justice
of
the
cause
he
had
undertaken
to
defend
.
They
made
him
afterwards
promise
,
that
he
wou'd
see
them
again
next
day
,
to
examin
the
other
accusations
Pascal
had
charg'd
upon
the
Divines
of
the
Society
in
his
Provincial
Letters
.
The
Fifth
Discourse
.
IMmediatly
after
dinner
,
Cleander
and
Eudoxus
carryed
the
Abbot
to
the
Jansenist's
house
,
Eudoxus's
friend
,
of
whom
they
had
spoke
in
the
first
discourse
,
and
who
had
by
him
all
the
Casuists
of
the
Society
.
They
had
great
hopes
to
engage
him
to
dispute
with
the
Abbot
,
that
they
might
have
the
pleasure
to
see
,
how
each
of
'um
wou'd
behave
himself
,
and
which
wou'd
come
off
best
,
in
a
matter
of
fact
,
to
be
made
good
,
only
,
by
looking
into
the
books
;
and
wherein
nothing
cou'd
be
necessary
but
eyes
,
to
decide
the
controversy
.
But
as
ill
luck
wou'd
have
it
,
the
new
adversary
they
had
intended
for
the
Abbot
was
not
at
home
;
yet
notwithstanding
,
they
went
directly
to
his
library
;
whither
as
they
were
going
Eudoxus
sayd
to
the
Abbot
,
we
have
really
lost
half
our
design
:
For
our
intention
was
,
to
find
out
for
you
a
stout
antagonist
;
who
might
a
little
moderat
that
ardent
zeal
,
which
makes
you
so
warm
in
defence
of
the
Jesuits
.
We
two
are
a
very
unequal
match
for
you
;
and
the
victories
you
obtain
,
by
the
advantage
of
truth
,
wou'd
be
the
more
glorious
,
if
they
were
a
little
better
contested
.
I
do
not
find
,
answer'd
the
Abbot
,
that
you
are
of
so
gentle
and
plyable
a
mould
,
so
easy
as
you
pretend
;
you
do
indeed
yield
to
truth
,
but
not
before
you
are
convinc'd
;
and
it
was
well
for
me
,
and
absolutly
necessary
,
to
have
had
good
proofs
and
authentic
pieces
ready
to
produce
.
For
,
notwithstanding
all
your
compliments
,
and
commendations
of
my
sincerity
,
I
have
not
found
you
very
forward
,
to
take
my
word
touching
the
matter
in
hand
.
But
,
however
,
I
must
confess
you
are
very
much
in
the
right
,
and
take
the
course
every
one
ought
to
observe
in
their
inquiries
after
truth
.
Tell
me
in
good
earnest
,
sayd
Cleander
,
whether
you
are
as
able
to
defend
the
Jesuits
,
in
the
rest
,
in
all
the
other
particular
points
,
wherewith
they
are
reproch'd
,
in
the
Provincial
Letters
,
as
you
have
seem'd
to
us
,
in
the
general
article
of
their
conspiracy
,
against
the
Morals
of
the
Gospel
,
in
their
empty
,
chimerical
,
division
,
of
strict
and
loose
Directors
,
and
in
the
particular
one
,
the
doctrin
of
probability
.
You
your selves
,
answer'd
the
Abbot
,
shall
be
the
judges
;
all
I
can
say
to
you
is
,
that
I
will
not
spare
their
Divines
,
when
ever
I
find
them
faulty
.
But
I
desire
you
wou'd
not
,
upon
Pascal's
word
,
and
his
odd
notions
,
conclude
every
thing
,
without
farther
examining
,
to
be
loose
Morals
,
which
in
his
Letters
he
call's
by
that
name
:
And
,
if
by
chance
,
we
shou'd
happen
to
find
some
Jesuits
go
astray
from
the
rules
of
true
Morals
,
be
content
to
treat
them
,
as
you
wou'd
,
in
the
like
case
,
treat
other
Divines
,
as
you
wou'd
a
Doctor
of
Sorbonne
who
got
his
book
approv'd
by
three
of
his
brethren
;
or
a
Dominican
,
whose
work
had
the
approbation
of
three
Divines
and
a
Provincial
of
his
own
Order
.
Blame
them
;
but
without
imputing
to
the
whole
body
,
as
a
contagious
disease
,
the
sins
of
a
particular
person
.
Nay
,
I
will
freely
give
up
,
even
,
the
whole
Society
to
your
censure
,
if
in
any
determination
,
evidently
ill
,
I
do
not
find
out
,
among
it's
members
,
ten
,
twenty
,
for
one
,
who
have
taught
the
contrary
:
These
conditions
are
not
,
I
think
,
over
advantagious
for
the
Jesuits
,
and
yet
if
with
all
these
they
carry
the
cause
,
you
cannot
but
conclude
,
that
the
right
is
on
their
side
.
Nothing
can
be
more
equitable
,
than
what
you
desire
,
sayd
Eudoxus
;
let
us
begin
at
one
end
and
go
,
gradually
,
on
to
the
other
,
the
list
of
real
,
or
pretended
loose
decisions
begins
in
the
fourth
Letter
.
Wherein
upon
opening
,
see
sayd
he
,
what
Pascal
makes
the
Jesuits
here
speak
,
by
the
mouth
of
the
good
Father
;
who
discovers
to
him
all
the
secrets
of
the
Society
.
We
do
maintain
as
an
undoubted
principle
,
that
an
action
cannot
be
imputed
for
a
sin
,
if
God
do's
not
give
us
,
before
its
committal
,
a
knowledge
of
the
evil
that
is
in
it
and
an
inspiration
exciting
us
to
avoid
it
.
In
the
first
place
,
this
is
false
,
cry'd
the
Abbot
,
and
I
boldly
affirm
the
contrary
;
and
that
in
the
sense
Pascal
gives
this
proposition
,
no
Jesuit
ever
taught
any
thing
like
it
.
Let
us
see
,
sayd
Cleander
,
how
well
you
can
make
out
this
beginning
.
Let
us
examin
,
continued
the
Abbot
,
how
many
several
ways
,
according
to
the
Jesuits
,
this
proposition
is
false
.
First
it
is
false
in
an
infinity
of
actions
,
to
which
men
are
not
mov'd
by
any
passion
,
or
transport
;
and
which
nature
of
it self
do's
abhor
;
the
Jesuits
,
according
to
the
principles
of
the
common
,
ordinary
Divinity
,
do
affirm
that
a
man
may
sin
,
and
sin
mortally
,
althô
God
shou'd
not
have
given
him
actual
grace
,
or
an
inspiration
to
avoid
the
sin
.
I
will
explain
my self
by
an
example
,
which
will
make
you
easily
comprehend
both
theirs
and
my
meaning
.
I
have
read
some
where
or
other
,
that
a
Christian
,
a
skilful
Painter
made
a
slave
by
the
Turks
,
having
presented
to
Mahomet
the
second
,
who
understood
painting
very
well
the
picture
of
Saint
John
Baptist's
head
,
the
Emperor
lik'd
it
,
and
sayd
to
the
painter
,
that
it
was
a
very
good
piece
;
but
yet
had
one
great
fault
;
which
was
,
his
not
having
given
to
the
head
,
that
turn
of
the
mouth
,
which
is
commonly
seen
in
heads
,
that
are
cut
off
.
And
having
sayd
this
he
call'd
to
him
an
other
slave
;
drew
out
his
Cymiter
,
and
struck
off
his
head
;
to
let
the
painter
see
by
this
horrible
experiment
the
defects
of
his
picture
.
The
Jesuits
all
do
,
and
will
,
say
upon
such
an
occasion
as
this
,
and
an
infinit
number
of
others
,
where
liberty
,
impunity
,
and
very
often
the
mad
,
foolish
,
vanity
of
designing
to
pass
for
a
libertin
and
an
ungodly
man
makes
some
people
,
daily
,
commit
,
in
cold
blood
,
in
spite
of
conscience
,
and
of
nature
,
actions
altogether
unworthy
either
of
a
Christian
,
or
a
man
.
I
say
on
such
occasions
as
these
,
men
,
without
being
prevented
with
that
grace
,
which
is
call'd
actual
,
or
a
Divine
inspiration
,
do
frequently
commit
very
great
sins
:
because
according
to
Saint
Austins
opinion
,
The
image
of
God
in
our
Souls
,
was
not
so
defac'd
by
original
sin
,
but
that
there
still
do
remain
some
strokes
and
touches
,
by
vertue
of
which
,
nature
and
reason
alone
are
sufficient
,
to
restrain
men
from
committing
such
brutalities
;
and
even
to
make
the
most
vicious
do
,
sometimes
,
actions
conformable
to
the
law
of
God
.
And
in
this
point
,
Saint
Thomas
do's
perfectly
agree
with
Saint
Austin
,
and
the
Jesuits
.
In
the
second
place
,
the
Jesuits
tell
us
,
that
when
a
man
,
foolishly
,
and
with
knowledge
of
the
hazard
,
puts
himself
into
a
near
and
dangerous
occasion
of
sining
,
the
providence
of
God
is
,
not
,
at
all
,
engag'd
to
secure
him
;
and
that
thô
God
shou'd
not
have
given
him
any
grace
;
in
the
instant
preceding
the
sin
,
to
which
he
expos'd
himself
,
this
sin
,
notwithstanding
,
wou'd
be
imputed
to
him
.
Thirdly
,
that
the
sins
,
the
blasphemies
,
for
example
committed
by
a
drunken
man
,
while
drunk
,
are
likewise
imputed
to
him
,
althô
,
by
reason
of
the
condition
he
then
is
in
,
he
can
have
no
actual
knowledge
of
the
evil
he
commits
,
nor
any
inspiration
to
avoid
it
.
Fourthly
,
they
teach
,
that
customary
sins
,
for
example
,
the
false
oaths
,
and
imprecations
made
,
by
a
common
swearer
,
are
all
imputed
to
him
,
althô
he
commits
these
sins
without
reflexion
,
or
the
actual
knowledge
of
what
he
do's
,
unless
that
being
truly
touch'd
with
sorrow
for
the
sins
he
had
committed
in
this
matter
,
he
do
not
heartily
detest
the
custom
he
has
got
,
and
destroy
it
,
as
much
as
lyes
in
him
,
by
a
real
and
sincere
repentance
.
Lastly
,
You
may
now
perceive
,
added
the
Abbot
,
whether
this
proposition
,
That
no
action
can
be
imputed
for
a
sin
,
if
God
gives
us
not
before
its
committal
the
knowledge
of
its
evil
,
and
an
inspiration
that
stirs
us
up
to
avoid
it
;
whether
I
say
this
proposition
,
which
according
to
the
Jesuits
,
is
so
many
ways
false
,
be
,
among
them
,
an
indubitable
principle
,
as
they
are
here
made
to
say
.
It
is
true
,
sayd
Eudoxus
,
that
,
as
to
this
last
point
,
the
Jesuits
cou'd
not
declare
themselves
more
positively
,
than
they
have
done
in
their
book
,
intitled
,
L'erreur
du
Péché
Philosophique
combattuë
par
les
Jésuites
.
No
body
cou'd
defend
themselves
better
,
than
they
have
done
upon
this
occasion
;
wherein
it
was
certainly
seen
,
and
with
good
reason
,
that
they
took
the
thing
to
heart
.
Here
is
the
book
you
mention
,
sayd
the
Abbot
,
drawing
it
out
of
his
pocket
.
Ho!
sayd
Cleander
laughing
,
nothing
is
more
evident
,
Mr.
Abbot
,
than
that
you
have
prepared
your self
for
this
combat
.
Ha!
cou'd
you
doubt
it
,
answer'd
the
Abbot
?
cou'd
you
believe
I
cou'd
have
been
so
perfect
in
these
matters
,
if
I
had
not
reflected
on
them
anew
;
and
wou'd
it
not
have
been
a
piece
of
rashness
in
me
,
to
have
spoken
of
them
,
before
two
men
of
your
sense
,
without
having
first
consider'd
very
well
,
what
I
was
to
say
;
and
before
two
witty
men
,
who
,
notwithstanding
all
their
equity
,
wou'd
have
had
,
like
many
others
,
some
small
malicious
pleasure
,
to
see
the
Jesuits
found
somewhat
less
innocent
,
than
,
I
say
,
they
are
in
the
things
,
whereof
they
stand
accus'd
.
Here
in
the
nineteenth
page
is
the
place
you
speak
of
,
continued
he
.
Yes
,
Sir
,
of
so
great
number
of
Jesuits
,
Interpreters
of
Scripture
,
School
Divines
,
Controversits
,
Casuists
,
or
Canonists
,
Writers
of
Spiritual
treatises
,
Preachers
,
and
even
Philosophers
themselves
,
I
defy
you
,
to
find
one
single
man
,
who
,
treating
of
ignorance
,
or
inadvertence
,
in
reference
to
our
duty
,
has
not
distinguish'd
,
that
which
is
blamable
,
from
that
which
is
not
;
and
who
has
not
sayd
,
that
neither
ignorance
,
nor
inadvertence
,
do's
ever
excuse
from
the
evil
one
is
ignorant
of
,
by
a
criminal
wilful
neglect
.
Behold
,
sayd
Cleander
,
an
induction
general
enuff
,
and
very
exact
;
which
,
without
leaving
out
one
,
runs
thro'
all
the
several
sorts
of
writers
;
and
it
must
needs
be
,
that
the
Jesuits
have
sayd
nothing
but
truth
on
this
occasion
,
since
no
body
has
thought
fit
to
contradict
them
,
or
shew
the
contrary
.
That
therefore
which
the
Jesuits
wou'd
say
,
continued
the
Abbot
,
by
the
proposition
,
which
Pascal
attributes
to
'um
,
or
rather
,
that
which
they
wou'd
say
,
by
some
other
propositions
,
which
comes
near
to
that
,
and
which
he
reduces
to
it
,
to
poyson
more
easily
their
doctrin
,
is
no
more
than
this
,
that
every
actual
sin
is
voluntary
,
either
in
it self
,
or
in
its
cause
;
that
men
do
never
offend
God
by
necessity
;
and
that
to
be
criminal
,
even
in
the
state
of
corrupted
nature
;
they
must
be
free
agents
,
and
under
no
necessity
.
You
are
not
now
to
learn
the
reason
,
why
this
wou'd
please
neither
Pascal
nor
his
friends
.
[
*
](B02754-e26380-b)
*
This
doctrin
of
the
Iesuits
is
the
contradictory
of
that
which
was
condemd
in
●ansenius
by
Innccent
the
Xth.
and
Alexander
VII
.
Well
,
sayd
Eudoxus
,
we
are
satisfied
in
this
article
.
But
I
am
not
yet
,
answer'd
the
Abbot
;
read
again
,
if
you
please
,
this
very
passage
,
and
that
which
follows
.
Eudoxus
read
,
a
second
time
,
this
passage
of
Pascal
.
We
do
then
maintain
,
as
an
undoubted
principle
,
That
no
action
can
be
imputed
as
a
sin
,
if
God
gives
us
not
before
we
commit
it
,
a
knowlege
of
the
evil
that
's
in
it
,
and
an
inspiration
to
incite
us
to
avoid
it
.
Do
you
now
comprehend
what
I
wou'd
be
at
?
astonish'd
at
such
a
discourse
,
according
to
which
,
all
sins
of
surprise
,
and
such
as
men
commit
,
without
once
thinking
of
God
,
cannot
be
imputed
........
Hold
there
,
sayd
the
Abbot
,
what
notion
have
you
of
these
words
?
They
give
me
to
understand
,
answer'd
Eudoxus
,
as
all
the
rest
of
the
Letter
do's
,
that
,
according
to
the
doctrin
of
the
Jesuits
,
as
Mr.
Pascal
explanes
it
,
there
can
be
no
sin
of
surprise
;
that
all
the
crimes
of
harden'd
libertins
,
who
run
headlong
and
wilfully
into
a
forgetfulness
of
God
,
are
no
longer
sins
;
and
that
,
as
he
says
,
some
pages
after
,
when
once
a
man
has
prevail'd
upon
himself
,
to
think
no
more
of
God
,
he
cannot
afterwards
offend
him
;
that
he
is
very
silly
,
who
sins
but
by
halves
;
that
these
half
sinners
,
who
still
retain
some
love
for
vertue
,
shall
all
be
dam'd
;
but
as
for
the
thorow
pac'd
sinners
,
harden'd
sinners
,
sinners
without
any
mixtures
of
goodness
,
compleat
,
and
perfect
sinners
,
there
can
be
no
place
found
for
them
in
hell
.
But
,
by
the
exposition
I
have
made
you
,
answer'd
the
Abbot
,
and
by
all
,
I
have
shewn
you
,
in
the
Jesuits
books
,
can
you
form
to
your self
the
fame
kind
of
notion
;
no
,
by
no
means
,
sayd
Eudoxus
;
I
conceive
just
the
contrary
;
for
it
is
evident
to
me
,
that
there
are
many
sins
of
surprise
;
as
your
habitual
swearers
fully
demonstrate
;
and
that
the
forgetting
God
,
being
voluntary
in
libertins
,
it
must
necessarily
be
,
according
to
the
Society's
Divinity
,
that
they
are
guilty
of
all
the
crimes
they
act
,
during
this
forgetfulness
;
and
that
they
will
be
infinitly
more
punish'd
for
them
,
than
the
half
sinners
who
have
still
some
love
for
vertue
.
In
a
word
,
we
must
acknowledge
,
that
this
of
Pascal
is
a
meer
calumny
.
I
am
now
content
,
answer'd
the
Abbot
,
but
if
you
desire
to
satisfy
your selves
,
yet
more
fully
upon
this
subject
,
read
the
Jesuits
second
Letter
concerning
Philosophic
sin
.
See
,
how
in
that
they
explain
it
.
The
new
heresy
imputed
to
us
,
Read
this
book
also
,
de
l'erreur
du
Péché
Philosophique
combattuë
par
les
Jésuites
pag.
17.
&c.
here
you
will
see
the
whole
doctrin
,
of
the
Society
upon
this
subject
,
perfectly
expounded
;
that
which
,
as
well
the
Jesuit
Divines
,
as
the
Thomists
,
and
all
others
mean
,
when
they
say
,
that
to
offend
God
,
the
malice
of
the
sin
is
requir'd
to
be
known
,
is
,
that
one
must
reflect
upon
the
evil
that
is
in
it
,
as
the
Libertins
often
do
,
in
spite
of
their
forgetting
God
.
In
a
word
,
you
'l
find
in
these
two
books
,
all
that
relates
to
this
matter
,
admirably
well
handled
,
and
clear'd
from
all
difficulties
.
The
Abbot
also
made
them
read
a
passage
in
Suarez
,
where
he
explains
what
inadvertence
is
;
Let
us
go
on
,
sayd
Cleander
to
the
Abbot
,
you
have
,
for
certain
,
sav'd
the
body
of
the
Jesuits
;
but
I
know
not
whether
you
are
able
,
upon
the
same
article
,
to
save
Father
Bauni
,
qui
tollit
peccata
mundi
,
says
Pascal
,
Althô
I
were
not
able
,
answer'd
the
Abbot
,
I
shou'd
be
but
little
concern'd
for
't
.
And
I
am
persuaded
,
the
Jesuits
themselves
wou'd
not
be
much
troubled
,
and
wou'd
be
the
first
to
condem
him
,
if
he
had
maintain'd
the
doctrin
,
Pascal
ascribes
to
him
.
But
let
us
see
how
the
matter
stands
.
Then
they
read
in
Pascal
the
words
of
Father
Bauni
,
Somme
des
Péchez
written
in
French
.
To
sin
and
be
guilty
before
God
,
a
man
must
know
the
thing
he
wou'd
do
is
evil
,
or
,
at
least
,
doubt
,
or
fear
it
;
or
judge
,
that
God
takes
no
pleasure
in
the
action
he
is
about
,
and
that
he
has
forbidden
it
,
and
,
yet
notwithstanding
,
skip
over
all
rubs
and
difficulties
,
go
on
and
commit
it
.
After
what
I
have
told
you
,
sayd
the
Abbot
,
of
the
doctrin
,
held
by
all
the
Jesuits
,
it
is
not
difficult
,
to
understand
the
meaning
of
Father
Bauni's
proposition
.
To
sin
,
says
he
,
and
make
a
man
guilty
in
the
sight
of
God
,
he
must
know
,
that
is
to
say
,
he
must
not
be
ignorant
by
an
involuntary
ignorance
,
that
the
thing
he
is
about
to
do
,
is
not
good
;
at
least
he
must
doubt
it
,
&c.
how
do
you
prove
,
ask'd
Cleander
,
that
this
was
his
meaning
.
That
,
is
not
my
business
nor
the
Jesuits
,
answer'd
the
Abbot
;
they
accuse
them
;
they
give
an
ill
sense
to
one
of
their
authors
propositions
;
their
adversaries
,
who
are
the
accusers
,
ought
to
convince
them
and
make
out
their
allegations
:
but
I
will
not
be
so
exact
with
you
,
nor
stand
upon
that
formality
,
since
it
is
your
desire
I
will
prove
it
.
First
,
Bauni
teaches
,
or
supposes
,
every
where
,
when
occasion
offers
,
that
voluntary
ignorance
,
which
is
call'd
vincible
do's
not
excuse
from
sin
.
This
is
positive
,
and
makes
his
proposition
blameless
.
Read
,
sayd
he
to
'um
,
the
775
page
of
the
edition
of
la
Somme
des
Péchez
,
whence
Pascal
has
taken
what
he
reprehends
,
and
see
how
this
Father
proves
,
by
Scripture
,
that
voluntary
ignorance
is
blamable
.
Such
ignorance
,
is
vicious
,
according
to
the
Apostle's
saying
to
the
Corinthians
,
ignorans
ignorabitur
.
But
this
position
,
That
voluntary
ignorance
do's
not
excuse
from
sin
,
is
so
indisputable
,
continu'd
he
,
and
so
certain
among
the
Divines
,
that
when
they
treat
of
the
knowledge
requisit
to
sin
,
they
do
not
believe
it
necessary
,
to
advertise
,
that
they
speak
only
of
the
knowledge
,
which
is
oppos'd
to
involuntary
ignorance
.
This
is
suppos'd
clear
of
it self
,
and
is
understood
in
all
the
propositions
,
which
a
thousand
Divines
have
made
,
like
that
of
Father
Bauni
;
In
the
second
place
,
the
reason
which
Bauni
sets
down
for
his
assertion
,
is
,
of
it self
,
sufficient
,
to
make
his
meaning
known
;
and
this
reason
,
is
the
same
with
Saint
Thomas's
,
upon
the
like
occasion
;
which
is
,
that
a
man
is
not
to
be
blamed
for
any
action
,
that
is
not
voluntary
:
these
are
the
express
termes
Bauni
makes
use
of
,
immediatly
after
his
proposition
.
Whence
it
only
follows
,
that
to
sin
a
man
must
not
be
ignorant
by
an
involuntary
ignorance
,
that
the
action
he
do's
is
evil
;
because
,
no
other
ignorance
hinders
the
action
,
from
being
wilful
,
and
by
consequence
,
according
to
Bauni
;
from
being
a
sin
.
I
understand
this
,
sayd
Eudoxus
,
and
to
me
his
meaning
seems
very
plain
and
manifest
.
In
the
third
place
,
to
confound
and
bring
to
nothing
all
the
other
malicious
reflexions
,
which
Pascal
and
Wendrok
make
upon
this
doctrin
,
the
Abbot
made
Eudoxus
and
Cleander
read
,
what
Father
Bauni
added
,
presently
after
,
to
explicat
the
same
assertion
.
The
will
,
says
he
,
carry's
it self
to
,
fastens
upon
,
and
earnestly
desires
the
forbidden
object
;
which
it
may
do
,
either
formally
,
or
virtually
,
or
very
silently
:
formally
,
when
,
by
an
express
act
,
it
loves
,
or
hates
,
embraces
,
or
rejects
,
what
is
represented
to
it
,
by
the
understanding
either
as
good
or
as
bad
.
It
's
thought
to
consent
to
it
,
virtually
,
(
mind
well
the
following
words
,
sayd
the
Abbot
)
when
the
actual
and
formal
consent
,
before
given
,
still
continues
;
as
we
ought
to
believe
it
do's
,
when
it
is
not
recal'd
,
interrupted
,
or
hinder'd
by
some
contrary
act
.
You
see
,
added
he
,
that
to
commit
a
sin
,
Bauni
do's
not
require
an
actual
reflexion
in
the
very
instant
of
sinning
;
and
that
,
according
to
him
,
it
is
enuff
,
this
knowledge
shou'd
have
preceded
,
to
the
end
that
the
inadvertance
a
man
may
have
,
even
in
the
instant
of
acting
,
may
be
blamable
.
He
also
shew'd
the
92
page
,
where
he
speaks
in
this
manner
.
To
swear
a
thing
,
which
even
might
be
true
at
random
,
and
with
the
danger
of
being
forsworn
for
want
of
having
well
examin'd
it
before
hand
,
is
a
mortal
sin
;
in
as
much
as
that
danger
is
thought
voluntary
in
it's
cause
,
which
is
the
ill
and
pernicious
custom
of
mens
swearing
rashly
,
and
without
heeding
what
they
say
.
Cou'd
a
Divine
,
that
talks
at
this
rate
,
understand
the
present
proposition
in
this
sense
,
that
,
without
an
actual
reflexion
,
in
the
very
instant
of
sinning
upon
its
evil
,
no
man
can
ever
be
guilty
of
a
sin
?
it
is
then
evident
,
that
his
proposition
,
naturally
,
signifies
nothing
else
,
but
that
to
sin
,
one
must
know
,
or
at
least
doubt
,
whether
there
be
no
evil
in
the
action
he
is
about
,
that
is
to
say
,
he
must
not
be
ignorant
by
an
invincible
ignorance
that
it
is
sinful
.
It
is
manifest
,
answer'd
Cleander
,
by
what
you
have
sayd
,
that
this
was
the
good
Father's
meaning
.
But
why
do
not
the
Casuists
take
care
,
not
to
make
such
equivocal
propositions
,
as
give
men
a
handle
to
catch
at
an
occasion
to
misconter
them
?
you
do
not
sufficiently
thank
me
,
replied
the
Abbot
,
for
having
taken
the
pains
to
prove
a
thing
,
which
requir'd
no
proof
,
and
to
refute
so
frivolous
an
accusation
,
as
that
was
.
However
,
I
have
yet
patience
enuff
left
,
to
answer
,
without
being
angry
,
the
instance
you
put
me
.
You
know
,
that
in
the
business
of
arts
and
sciences
,
it
is
the
usage
of
words
,
commonly
receiv'd
among
men
,
of
the
same
calling
,
that
takes
away
equivocation
,
and
determins
the
sense
of
a
proposition
.
Now
,
among
Divines
,
as
I
have
already
given
you
to
understand
,
this
usage
,
in
reference
to
the
present
matter
,
leaves
no
ambiguity
in
Father
Bauni's
proposition
;
and
before
the
author
of
La
Theologie
Morale
whom
Pascal
has
follow'd
,
no
body
had
thought
of
giving
any
other
meaning
,
than
that
,
which
we
have
given
it
.
For
,
when
the
Divines
dispute
of
the
nature
of
sin
,
they
all
say
,
after
Saint
Austin
and
Saint
Thomas
,
that
to
be
voluntary
is
essential
to
sin
;
and
they
explain
the
definition
,
and
what
it
is
to
be
voluntary
,
by
the
example
of
the
sins
to
which
this
quality
do's
evidently
agree
;
that
is
to
say
,
by
the
sins
committed
,
with
a
perfect
knowledge
and
a
formal
reflexion
on
the
evil
of
the
actions
.
After
which
,
either
in
answering
the
objections
,
or
otherwise
,
they
never
fail
,
to
extend
this
definition
to
some
kinds
of
sins
,
to
which
it
do's
not
agree
so
clearly
.
Such
is
Original
sin
,
which
they
shew
to
have
been
,
in
its
,
own
way
,
voluntary
;
such
are
the
sins
,
custom
makes
us
commit
by
surprise
,
without
any
actual
thought
;
such
are
the
sins
,
caused
by
the
ignorance
,
which
is
call'd
vincible
;
and
it
is
,
according
to
this
method
of
Divines
,
which
is
the
method
also
of
Saint
Austin
himself
,
that
Father
Bauni
has
defin'd
sin
;
saving
,
that
,
upon
occasion
,
he
extends
his
definition
,
as
he
has
done
in
pursuance
of
what
is
commonly
practis'd
in
the
Schooles
,
to
the
other
sorts
of
sins
,
which
are
voluntary
only
in
their
cause
.
If
this
be
so
,
sayd
Eudoxus
,
Father
Bauni
was
far
from
being
in
the
wrong
,
for
explaining
himself
in
that
manner
;
but
,
on
the
contrary
,
they
were
very
much
out
;
and
shew'd
a
great
deal
of
malice
,
or
of
ignorance
,
who
made
a
business
on
't
,
or
objected
any
thing
against
him
upon
this
account
.
I
will
convince
you
,
that
this
is
the
common
custom
,
sayd
the
Abbot
,
not
by
the
authority
of
Jesuit
Divines
(
they
perhaps
may
be
suspected
)
nor
even
of
the
Thomists
or
Scotists
,
but
by
the
very
Theses
of
the
Sorbonne
.
Read
this
passage
of
the
Jesuits
answer
to
La
Theologie
Morale
upon
this
subject
.
Thus
the
Apologist
spakes
page
7.
part
2.
I
have
before
me
while
I
am
writing
this
a
Thesis
defended
in
Sorbonne
,
in
the
year
1640
,
the
3.
October
by
one
Peter
Bunot
,
Mr.
Morel
President
,
approv'd
by
Mr.
Forget
,
at
that
time
Syndic
,
and
Curat
of
Saint
Nicolas
of
Chardonnet
wherein
are
these
words
,
Ad
omne
peccatum
praerequiritur
expressa
cognitio
malitiae
moralis
,
vel
expressa
dubitatio
ne
actui
eliciendo
talis
malitia
moralis
inexistat
.
Father
Bauni's
proposition
seems
to
be
but
the
translation
of
this
Thesis
,
which
says
,
in
Latin
,
that
which
he
has
sayd
in
bad
French
.
The
same
Apologist
quotes
also
an
other
proposition
,
exactly
like
it
of
Mr.
Du-val
Professor
of
Sorbonne
,
adding
what
is
very
true
,
that
Saint
Thomas
,
Saint
Bonaventure
,
Saint
Antonin
,
Gerson
,
&c.
speak
,
in
this
matter
,
just
as
Bauni
has
done
.
I
find
you
are
strongly
provided
on
this
point
,
answer'd
Eudoxus
.
I
am
yet
stronger
then
you
imagin
,
replied
the
Abbot
;
I
'le
appeal
to
the
authority
of
a
Judg
,
I
am
sure
you
will
not
refuse
;
casting
his
eyes
,
at
the
same
time
,
towards
the
shelf
,
whereon
he
had
espied
upon
his
coming
in
,
the
writings
of
an
author
he
was
about
to
quote
.
I
pray
,
sayd
he
to
Cleander
,
who
sat
near
it
,
reach
me
down
that
parchment
manuscript
.
Cleander
took
it
down
,
and
read
upon
the
back
of
the
book
,
Traité
des
péchez
dicté
en
Sorbonne
par
Monsieur
de
Sainte-Beuve
.
Is
it
possible
,
cry'd
out
Cleander
,
that
Mr.
de
Sainte-Beuve
shou'd
,
at
this
time
of
day
,
be
Father
Bauni's
security
in
this
matter
?
The
Abbot
,
who
,
had
seen
these
writings
,
of
which
there
are
thousands
of
Copies
spread
all
over
France
,
open'd
the
place
,
where
he
treats
of
this
subject
,
and
gives
it
to
Eudoxus
,
who
began
to
read
,
that
which
follows
in
Latin
.
To
make
an
irregular
motion
in
the
sensual
appetit
become
a
mortal
sin
,
Ho!
without
doubt
,
sayd
Eudoxus
,
Bauni
is
now
safe
enuff
.
I
am
sure
Mr.
Arnauld
and
all
his
Party
wou'd
much
rather
pardon
him
,
than
,
with
him
,
condem
Mr.
de
Sainte-Beuve
.
But
let
us
proceed
.
Since
you
have
put
me
upon
the
proof
,
continued
the
Abbot
,
I
cou'd
find
in
my
heart
to
tire
you
with
my
quotations
;
as
indeed
I
cou'd
easily
do
,
considering
the
many
passages
I
have
ready
to
produce
upon
this
subject
.
But
since
you
ask
for
quarter
,
I
will
give
it
you
,
upon
condition
,
you
'l
listen
to
one
which
I
must
needs
read
you
.
All
its
strength
and
authority
depends
upon
one
of
Mr.
Arnaulds
best
friends
,
a
Doctor
of
Louvain
,
whose
name
and
qualities
I
'le
give
you
an
account
of
,
after
I
have
read
you
his
doctrin
.
Here
it
is
,
just
as
I
saw
it
in
the
Thesis
,
faithfully
reported
by
the
author
of
the
book
,
intitled
L'erreur
du
Péché
Philosophique
combattuë
par
les
Jésuites
.
To
sin
mortally
,
a
man
must
have
a
perfect
,
intire
consideration
,
an
express
knowlege
of
the
sin
,
or
of
the
danger
there
is
of
committing
one
,
or
,
at
least
,
a
formal
doubt
,
or
some
fear
,
that
the
action
may
be
sinful
.
Mind
now
the
reflexion
made
by
the
author
of
the
book
just
now
cited
,
addressing
himself
to
his
adversary
.
Do
you
not
think
,
that
this
was
dictated
by
some
Jesuit
?
and
yet
nevertheless
do
you
believe
him
?
it
was
Doctor
Pontanus
,
the
famous
approver
of
Austin
of
Ypres
,
whom
the
Church
has
condem'd
,
and
of
the
Mons
translation
of
the
new
Testament
which
he
cou'd
not
understand
(
for
he
was
ignorant
of
the
French
)
it
was
,
I
say
,
this
Pontanus
one
of
the
Jesuits
most
vehement
enemies
,
that
sign'd
this
Thesis
,
and
presided
when
it
was
defended
......
for
,
it
is
one
of
the
statutes
of
the
University
of
Louvain
,
that
no
Doctor
shou'd
approve
,
or
preside
at
any
Thesis
,
if
any
thing
be
therein
contain'd
,
contrary
to
the
opinion
of
the
University
.
We
have
already
more
than
enuff
,
sayd
Eudoxus
;
I
pray
let
the
rest
alone
;
and
let
us
also
pass
by
what
Pascal
reproches
Father
Anat
with
:
I
remember
to
have
read
this
passage
in
that
Jesuits
book
;
he
intended
but
to
say
,
that
God
commands
us
nothing
that
's
impossible
;
and
if
it
was
to
be
suppos'd
,
that
it
was
impossible
for
us
,
without
actual
grace
,
to
avoid
sin
,
God
wou'd
either
give
us
this
grace
,
or
else
wou'd
not
impute
that
sin
to
us
:
which
doctrin
,
is
contradictory
to
that
which
is
condem'd
in
Jansenius
.
This
is
neither
the
case
of
Libertins
,
nor
of
harden'd
sinners
;
nor
of
customary
sinners
,
nor
of
those
,
who
sin
by
ignorance
,
or
a
voluntary
inadvertance
of
their
duties
.
This
single
passage
,
when
I
read
it
,
made
me
think
that
Pascal
was
not
well
able
to
make
this
out
:
since
to
support
his
cause
,
he
was
forc'd
to
have
recourse
to
so
weak
a
proof
;
and
that
it
was
not
usual
with
Father
Anat
,
to
mistake
,
or
speak
improperly
in
matters
of
Divinity
.
Notwithstanding
,
answer'd
the
Abbot
,
see
how
Pascal
triumphs
;
do
but
harken
to
that
,
which
immediatly
follows
Father
Anat's
proposition
.
Ho!
how
pleas'd
I
am
,
sayd
I
to
him
,
to
perceive
what
fine
consequences
may
be
drawn
from
this
doctrin
.
I
clearly
see
what
will
follow
;
what
mysteries
do
offer
themselves
to
me
.
I
see
more
men
,
without
comparison
,
justified
by
this
ignorance
,
and
this
forgetfulness
of
God
,
than
by
Grace
and
by
the
Sacraments
.
What
enthusiasme
,
continu'd
the
Abbot
,
what
vision
,
or
rather
what
terrible
malice
is
this
?
Let
us
here
take
our
leave
of
Father
Anat
,
sayd
Cleander
interrupting
him
;
but
let
us
not
yet
suffer
Father
Bauni
to
escape
.
I
see
another
thing
in
this
Letter
,
which
deserv's
some
reflexion
:
it
is
what
Pascal
says
,
that
his
book
la
Somme
des
Péchez
was
condem'd
at
Rome
,
as
well
as
by
the
Bishops
of
France
;
and
this
also
which
Wendrok
adds
,
that
this
proposition
of
Bauni
was
formerly
censur'd
in
Sorbonne
.
I
had
much
rather
,
answer'd
the
Abbot
,
have
to
do
in
this
matter
with
your
Jansenist
,
Master
of
this
library
,
than
with
you
.
For
before
I
wou'd
answer
him
,
or
make
him
take
notice
of
a
small
touch
of
Jansenian
honesty
in
this
very
passage
,
I
shou'd
ask
him
what
his
thoughts
were
of
the
censure
of
the
Roman
Inquisition
,
whether
he
wou'd
be
content
,
that
we
shou'd
,
on
both
sides
,
refer
our
disputes
to
this
tribunal
;
if
he
wou'd
,
the
Jesuits
might
freely
abandon
,
or
give
up
Bauni
to
the
Inquisitors
severity
;
but
then
they
wou'd
have
no
farther
need
to
make
any
Apology
or
defense
for
themselves
against
the
Provincial
Letters
,
since
they
are
all
to
be
seen
,
at
large
,
condem'd
,
by
the
decrees
of
the
Inquisition
.
Ha!
what
do
you
say
,
sayd
Eudoxus
interrupting
him
,
it
is
but
two
days
since
I
read
in
a
letter
from
one
of
these
Gentlemen
,
on
occasion
of
the
Mons
new
Testament
,
it
is
very
often
a
mark
of
the
goodness
of
a
book
to
be
censur'd
at
Rome
.
If
this
be
so
,
sayd
he
laughing
,
Bauni
and
Pascal
,
far
from
being
confounded
,
or
thunderstruck
by
any
sentence
of
that
Court
,
cou'd
not
be
blacken'd
,
or
so
much
as
wounded
in
their
reputation
.
It
must
be
acknowleg'd
,
continu'd
he
,
that
there
is
something
very
odd
in
this
business
,
and
wherein
it
do's
not
seem
to
me
,
that
the
Jansenists
pretensions
are
consequent
to
themselves
,
for
that
a
book
,
made
by
a
Jesuit
,
being
put
into
the
Index
expurgatorius
shou'd
be
sufficient
to
make
it
infamous
,
but
that
the
putting
into
it
the
Provincial
Letters
and
the
Testament
of
Mons
,
which
translation
has
been
condem'd
by
two
Popes
,
shou'd
be
a
sign
,
or
testimony
of
their
excellency
,
and
make
them
be
the
better
lik'd
,
esteem'd
,
and
valu'd
,
appears
highly
improbable
;
and
till
better
made
out
,
can
never
be
believ'd
by
men
in
their
senses
.
However
it
be
,
answer'd
the
Abbot
,
they
do
not
much
trouble
themselves
at
Rome
,
in
giving
the
public
their
reasons
for
putting
a
book
into
the
Index
.
That
is
sometimes
done
,
for
the
omission
of
some
formality
in
the
impression
;
and
sometimes
for
asserting
,
or
laying
down
,
some
principles
,
differing
from
some
maxims
of
the
Canonists
of
Italy
,
with
whom
those
of
France
do
not
always
agree
;
something
of
this
kind
there
might
have
been
in
Father
Bauni's
books
,
concerning
the
jurisdiction
of
the
King's
Officers
over
the
Clergy
;
which
possibly
might
have
displeas'd
the
Inquisitors
,
and
in
reality
,
't
is
well
known
,
that
those
,
who
solicited
their
condemnation
,
urg'd
it
upon
this
motive
;
even
those
who
daily
endeavor
,
to
make
themselves
be
valu'd
in
France
,
by
running
down
the
Ultramontanes
,
and
pretending
themselves
zelous
for
the
Liberties
of
the
Gallican
Church
.
But
,
that
which
is
most
remarkable
is
,
that
the
Provincial
Letters
were
always
look'd
upon
at
Rome
,
as
defamatory
Libels
,
full
of
calumnies
and
impostures
;
and
which
is
more
,
full
of
errors
,
and
,
all
over
,
stuffed
with
Jansenisme
.
You
have
nothing
now
to
do
,
but
to
guess
,
for
which
of
these
motives
,
chiefly
,
they
were
condem'd
by
the
Inquisition
.
As
for
what
relates
to
the
Bishops
of
France
,
pursued
the
Abbot
,
let
us
again
read
Pascal's
words
.
It
is
some
prejudice
,
sayd
my
Jansenist
,
whispering
softly
in
my
ear
,
that
this
book
was
condem'd
at
Rome
,
and
by
the
Bishops
of
France
.
Wou'd
you
not
believe
,
sayd
he
,
turning
towards
Cleander
,
when
Pascal
says
Father
Bauni's
book
was
condem'd
by
the
Bishops
of
France
,
that
this
must
have
been
done
,
in
a
National
Councel
?
I
conceive
,
at
least
,
answer'd
Cleander
,
according
to
this
expression
,
that
it
must
have
been
done
in
an
assembly
of
the
Clergy
.
No
,
reply'd
the
Abbot
;
all
this
was
no
more
,
but
that
Bauni
was
censur'd
by
the
late
Archbishop
of
Sens
Gondrin
,
by
the
late
Bishop
of
Beauvais
,
and
by
the
Bishop
of
Comenges
,
who
,
not
many
years
since
,
died
Bishop
of
Tournay
.
Was
it
no
more
then
that
,
sayd
Cleander
?
this
is
as
if
the
Emperor
shou'd
make
an
Imperial
decree
,
or
proclamation
against
one
of
the
German
Princes
,
who
shou'd
dare
to
declare
against
the
Prince
of
Orange
.
Bauni
was
a
Jesuit
,
and
a
great
Anti-Jansenist
,
which
was
sufficient
to
make
him
lose
his
cause
at
that
bar
.
I
will
say
nothing
else
to
you
of
the
Sorbonne
,
continu'd
the
Abbot
,
but
that
it
is
inconcevable
,
they
shou'd
then
censure
in
a
Jesuits
book
,
a
proposition
,
which
they
had
heard
,
with
respect
,
from
the
mouth
of
Mr.
de
Sainte-Beuve
;
and
which
they
had
publicly
defended
some
months
before
,
as
you
have
seen
by
the
Thesis
I
have
quoted
to
you
;
and
shou'd
endeavor
to
make
Father
Bauni
believe
he
had
taken
it
in
a
different
sense
,
from
that
which
is
commonly
allow'd
in
Divinity
,
and
which
it
ought
not
to
have
,
according
to
its
proper
principles
,
and
which
he
cou'd
not
have
given
it
,
I
do
not
say
,
without
heresy
,
but
without
the
greatest
extravagance
imaginable
.
Believe
me
,
in
all
the
wranglings
and
disputes
they
so
often
had
in
those
days
with
the
Society
,
the
Jesuits
labour'd
under
great
difficulties
,
not
so
much
to
defend
themselves
,
but
to
defend
themselves
,
with
that
moderation
they
always
thought
themselves
oblig'd
to
observe
,
even
at
the
expence
of
their
own
interest
,
and
without
being
wanting
to
the
respect
they
were
willing
to
shew
,
to
some
communities
,
or
bodys
which
did
not
treat
them
with
the
same
kind
of
respect
,
and
of
whom
some
particulars
had
press'd
hard
upon
,
and
push'd
'um
with
the
greatest
rage
and
malice
possible
.
It
is
certain
,
sayd
Eudoxus
,
that
the
Jansenists
then
studied
all
the
means
they
cou'd
think
of
,
to
make
all
the
world
fall
furiously
upon
the
Jesuits
:
and
they
had
a
wonderful
effect
;
what
they
insinuated
into
several
Communities
,
do's
yet
remain
in
some
;
where
great
pains
are
still
taken
to
feed
and
keep
up
the
humor
.
That
is
but
too
true
,
answer'd
the
Abbot
,
but
let
us
make
an
end
of
examining
this
Letter
;
where
there
is
nothing
more
,
particularly
relating
to
the
Jesuits
Morals
.
Only
give
me
leave
,
to
make
in
two
words
a
short
reflexion
among
other
things
,
which
,
of
themselves
are
obvious
enuff
,
chiefly
concerning
the
malice
of
the
author
of
the
Provincial
Letters
.
This
reflexion
,
is
upon
the
great
weakness
of
Pascal's
whole
discourse
,
upon
what
,
I
pray
you
,
are
all
these
consequences
of
loose
Morals
,
in
favor
of
the
Libertins
,
the
ungodly
,
the
revengful
,
the
blasphemers
,
and
the
Epicureans
,
founded
,
of
which
he
makes
the
Jesuits
the
authors
?
they
are
really
built
,
but
upon
what
he
has
thought
fit
,
to
make
his
imaginary
Jesuit
say
,
touching
a
necessity
of
an
inspiration
from
God
,
and
an
actual
reflexion
upon
the
evil
of
a
wicked
action
,
to
make
it
to
become
a
sin
.
All
this
is
grounded
,
upon
the
proposition
of
Father
Bauni
,
and
that
of
Father
Annat
,
who
never
meant
what
is
attributed
to
'um
.
The
single
distinction
of
sin
,
into
that
which
is
voluntary
of
it self
,
and
into
that
which
is
but
voluntary
in
its
cause
;
and
of
that
which
is
committed
by
an
invincible
,
and
involuntary
ignorance
,
and
that
which
is
committed
by
the
other
ignorance
,
call'd
vincible
and
voluntary
,
do's
quite
dispel
and
drive
away
all
these
his
frightful
phantoms
or
bugbears
.
By
that
distinction
,
all
Pascal's
libertins
,
all
his
impudent
unchast
,
barefac'd
,
sinners
and
his
Epicureans
,
remain
,
according
to
the
Jesuits
principles
,
guilty
and
convicted
of
all
the
crimes
,
from
which
he
pretends
these
Divines
have
absolv'd
them
.
The
little
I
have
explain'd
to
you
of
their
Divinity
,
has
made
all
this
clear
,
and
palpable
;
and
yet
nevertheless
,
it
is
a
wonderful
thing
,
that
in
all
the
specious
,
fine
accusations
of
the
heresy
of
the
philosophic
sin
,
(
which
was
look'd
upon
at
first
as
a
thunderbolt
,
that
wou'd
have
crush'd
and
broken
the
Jesuits
to
pieces
,
thô
all
of
a
sudden
it
fell
and
came
to
nothing
)
men
shou'd
be
refer'd
to
the
fourth
Provincial
Letter
,
as
to
a
writing
,
that
contain'd
an
evident
demonstration
of
the
matter
of
fact
,
after
which
the
Jesuits
ought
not
to
be
allow'd
or
admitted
,
to
make
any
defense
or
excuse
for
themselves
,
of
which
I
leave
you
to
judge
.
Mr.
Abbot
,
sayd
Eudoxus
,
interrupting
him
,
to
do
you
a
pleasure
,
I
'le
repeat
to
you
,
what
I
heard
a
very
judicious
man
at
that
time
say
.
He
had
newly
read
the
Jesuits
second
Letter
,
and
the
book
you
cited
a
little
while
ago
,
L'erreur
du
peché
philosophique
,
&c.
he
sayd
he
wou'd
laugh
no
more
,
nor
take
any
farther
delight
in
the
pleasanteries
of
the
fourth
Provincial
Letter
;
but
yet
wou'd
make
himself
amends
,
by
reading
the
serious
and
vehement
accusations
of
the
new
heresy
of
the
philosophic
sin
;
at
every
article
of
which
Mr.
Arnauld
made
him
laugh
more
than
once
.
His
reason
was
,
that
the
Jesuits
had
demonstrated
two
things
in
these
books
;
first
,
that
none
of
their
Divines
ever
doubted
but
the
ungodly
,
the
libertins
,
and
the
customary
sinners
,
were
guilty
of
sin
,
and
ought
to
be
eternally
punish'd
for
those
very
crimes
,
which
they
commit
with
least
remorse
and
most
quiet
.
Secondly
,
that
the
contrary
cannot
be
infer'd
,
or
prov'd
from
their
principles
;
since
it
is
certain
,
they
all
hold
,
not
one
excepted
,
that
neither
ignorance
,
nor
inadvertance
,
neither
blindness
,
nor
custom
,
when
wilful
,
can
excuse
sinners
,
or
hinder
them
from
incurring
the
penalties
of
Hell
,
the
due
reward
,
and
natural
consequence
of
their
ill
actions
.
These
two
matters
of
fact
,
sayd
he
,
which
the
Jesuits
have
clearly
prov'd
,
and
so
as
to
convince
all
the
world
,
destroys
the
whole
appearance
of
any
probability
,
in
the
pleasant
things
sayd
in
the
fourth
Provincial
Letter
;
and
,
consequently
,
leav's
them
insipid
,
without
salt
,
and
without
wit
.
For
there
is
nothing
flatter
,
than
raillery
without
a
cause
,
a
jest
,
without
the
least
foundation
of
truth
,
or
reason
,
which
therefore
all
men
of
sense
have
in
horror
and
indignation
.
For
which
reason
,
the
anger
,
and
sometimes
the
fury
of
Mr.
Arnauld
,
in
his
five
accusations
of
the
Jesuits
,
for
the
philosophic
sin
,
make
men
as
often
as
they
read
them
,
ask
what
this
good
man
wou'd
be
at
?
he
has
in
hands
,
the
the
Professor
of
Dijon's
writings
,
as
he
himself
tells
us
,
he
has
no
more
to
do
but
to
read
them
.
This
Professor
himself
has
publish'd
them
,
and
by
good
proofs
made
them
authentic
;
to
the
end
the
whole
world
might
be
witnesses
of
the
purity
of
his
saith
,
and
of
his
opinions
.
The
Jesuits
condem'd
the
expression
in
his
Thesis
,
and
own'd
there
was
reason
to
contradict
him
.
They
cry
out
,
and
tell
Mr.
Arnauld
,
that
he
makes
objections
,
and
sprites
for
himself
to
answer
and
frighten
away
;
that
except
the
opinion
of
involuntary
ignorance
,
which
excuses
from
sin
,
hardly
any
thing
of
the
rest
,
is
either
a
conclusion
,
or
a
principle
of
their
Divines
:
this
they
urge
,
and
this
they
do
indeed
demonstrate
.
At
that
time
,
I
believ'd
this
matter
but
by
halv's
,
continu'd
Eudoxus
;
but
I
am
now
as
fully
persuaded
of
it
,
sayd
he
to
the
Abbot
,
as
you
your self
can
be
.
Let
us
therefore
proceed
to
the
fifth
Letter
.
The
following
part
of
the
fifth
Discourse
.
WE
have
dispatch'd
,
sayd
the
Abbot
,
in
our
former
Dialogues
,
a
good
part
of
what
is
handled
in
this
fifth
Letter
;
of
which
the
main
subject
,
is
the
doctrin
of
probability
.
There
remain
only
some
particular
cases
to
be
examin'd
;
the
first
,
that
offers
it self
,
sayd
Eudoxus
laughing
,
is
a
small
matter
,
nothing
,
in
a
manner
;
he
only
reproches
the
Jesuits
,
that
,
with
a
subtile
direction
of
intention
,
they
permit
the
Christians
of
China
and
the
Indies
,
to
commit
Idolatry
.
Let
us
read
it
,
it
is
at
the
75
page
of
my
edition
.
By
this
means
they
have
(
Directors
)
for
all
sorts
of
persons
;
and
answer
so
well
,
according
to
what
is
demanded
of
them
,
that
when
they
are
in
countrys
,
where
a
crucified
God
passes
for
folly
,
they
suppress
the
scandal
of
the
cross
,
and
only
preach
a
glorious
,
and
not
a
suffering
Jesus
;
as
they
have
done
in
China
and
the
Indies
;
where
they
have
allow'd
the
Christians
to
commit
,
even
,
Idolatry
,
by
that
subtile
invention
of
making
them
hide
,
under
their
garments
,
the
image
of
our
Savior
;
to
which
they
teach
them
to
refer
,
mentally
,
their
public
adorations
of
the
Idol
,
Chacinchoan
,
and
of
Keum-fucum
;
as
Gravina
the
Dominican
reproches
them
,
and
as
the
Spanish
memorial
presented
to
Philip
the
IV
King
of
Spain
,
by
the
Cordeliers
of
the
Philippin
Ilands
,
reported
by
Thomas
Hurtado
in
his
book
of
Martyrs
page
427
do's
witness
.
Insomuch
that
the
Congregation
of
Cardinals
de
Propaganda
Fide
,
was
oblig'd
to
prohibit
the
Jesuits
,
in
particular
,
under
pain
of
excommunication
,
from
allowing
,
on
any
pretence
whatsoever
,
the
adorations
of
Idols
;
and
from
concealing
the
mystery
of
the
Cross
,
from
those
they
instructed
in
Christianity
;
expresly
commanding
them
,
not
to
receive
any
to
Baptisin
,
who
had
not
a
full
knowlege
of
it
;
and
strictly
injoyning
them
,
to
expose
a
Crucifix
in
all
their
Churches
,
as
is
at
large
set
forth
,
in
the
decree
of
this
Congregation
,
dated
the
9
July
1646
,
signed
by
Cardinal
Caponi
.
Thus
you
see
by
what
means
they
have
spread
themselves
over
all
the
earth
by
the
favor
of
,
&c.
I
do
profess
to
you
,
sayd
Cleander
,
that
these
things
are
so
very
surprizing
,
the
heads
of
the
accusation
so
black
,
and
also
far
fetch'd
,
that
I
had
always
much
ado
,
to
believe
them
true
,
upon
the
report
of
the
authors
of
la
Morale-pratique
.
Ha!
why
not
,
answer'd
the
Abbot
;
are
you
also
as
hard
to
be
persuaded
of
these
other
curious
particularities
?
That
the
Jesuits
were
the
cause
of
the
persecution
in
Japon
;
which
was
always
attributed
to
the
Hollanders
;
and
that
it
was
not
the
Dutch
,
but
the
Jesuits
,
who
made
the
Kings
of
China
and
Japon
believe
,
that
the
Spanish
Monks
endevor'd
to
get
a
footing
in
those
countrys
,
for
no
other
end
,
but
to
subject
them
to
the
King
of
Spain
:
that
the
Jesuits
did
not
only
cross
and
drive
away
the
other
Missioners
,
but
also
persecute
them
to
death
.
That
it
was
public
all
over
Spain
,
that
they
had
thrice
poyson'd
a
Doctor
,
John
Espino
,
and
committed
a
thousand
other
such
peccadillos
,
of
which
they
assure
us
they
make
no
more
scruple
,
than
French
high
way
men
wou'd
do
.
You
railly
,
Mr.
Abbot
,
sayd
Eudoxus
interrupting
him
;
well
then
,
answer'd
he
,
let
us
speak
seriously
.
I
say
,
if
all
these
fine
things
,
which
they
tell
us
,
are
true
,
the
Popes
,
the
Kings
of
Spain
,
and
the
Kings
of
Portugal
,
are
a
thousand
times
more
to
be
blam'd
,
than
the
Jesuits
.
For
't
is
to
them
,
that
all
these
complaints
,
all
these
memorials
,
and
all
these
petitions
against
the
Society
were
made
:
and
,
yet
notwithstanding
all
this
,
these
Popes
,
and
these
Kings
,
insensible
of
the
interest
of
the
Church
and
of
their
States
,
send
the
Jesuits
to
China
and
the
Indies
:
pray
,
and
press
them
,
to
cultivate
the
harvests
,
that
are
there
;
althô
they
are
every
day
told
,
that
they
spoil
and
ruin
them
:
and
which
is
more
,
they
exhort
'um
to
continue
and
to
behave
themselves
,
as
hitherto
they
have
done
;
expressing
,
on
all
occasions
,
how
much
they
are
satisfied
with
their
conduct
.
To
this
purpose
Vrban
VIII
,
under
whom
the
informers
began
to
tell
their
stories
in
Rome
,
declared
himself
in
his
Bull
,
directed
to
the
Christians
of
Japon
,
in
the
year
1626.
And
Alexander
VII
in
1655
,
writing
to
the
Emperess
Helena
,
the
wife
of
Yum-lié
,
at
that
time
,
Emperor
of
some
of
the
Provinces
of
China
,
and
in
a
decree
of
the
year
1656
,
expresly
,
approv'd
the
Jesuits
proceedings
in
China
.
Clement
IX
,
in
an
other
decree
,
in
1669
,
confirms
that
of
his
Predecessor
.
This
is
for
certain
very
strong
,
Mr.
Abbot
,
sayd
Eudoxus
,
but
a
little
too
general
:
let
us
come
to
the
matter
of
fact
.
The
Decree
of
1646
,
and
the
allowance
of
Idolatry
.
It
seems
to
me
,
answer'd
the
Abbot
,
a
little
briskly
,
that
all
I
have
sayd
to
you
comes
directly
enuff
to
this
matter
of
fact
;
and
that
,
without
much
arguing
,
it
is
easy
to
conclude
,
by
the
Popes
,
and
Kings
of
Spain's
proceeding
,
by
their
Bulls
,
and
Decrees
,
that
all
,
which
has
been
sayd
upon
this
subject
against
the
Jesuits
,
are
mere
,
perfect
,
calumnies
;
and
that
,
if
their
enemies
cou'd
produce
as
strong
proofs
against
them
,
as
those
I
have
alledg'd
for
their
justification
,
we
shou'd
soon
see
finer
declamations
against
them
,
than
those
wherewith
they
have
already
fill'd
six
or
seven
tomes
of
the
Morale-pratique
.
But
this
is
the
fate
of
these
Fathers
;
some
whimsical
,
chimerical
,
vision
of
any
one
of
their
enemies
,
or
a
popular
report
,
rais'd
,
God
knows
how
,
is
enuff
to
blacken
them
;
and
yet
to
acquit
and
vindicat
their
reputations
,
the
authentic
acts
must
always
be
expected
.
A
hundred
years
hence
,
the
Bombs
of
Namur
,
will
be
a
matter
of
fact
,
altogether
as
clear
,
and
certain
,
in
the
annals
of
some
Port-Royal
man
of
that
time
,
as
the
Gun-powder
treason
in
England
is
,
in
the
accounts
of
the
Protestants
of
that
Island
.
Yet
,
since
you
will
have
it
so
,
let
us
come
to
this
fine
passage
of
Pascal
;
upon
which
I
will
make
you
some
short
remarks
,
which
I
will
justify
and
make
good
,
either
here
or
at
home
.
First
,
as
touching
this
decree
,
mention'd
in
the
Provincial
Letters
,
Pascal
must
needs
have
spoken
without
book
;
and
neither
he
,
nor
those
who
engaged
him
to
write
,
ever
saw
or
read
it
;
there
was
no
decree
made
by
the
Propaganda
on
this
subject
in
1646.
but
in
1645.
nor
was
it
dated
in
the
month
of
July
,
but
in
the
month
of
September
,
nor
signed
by
Cardinal
Caponi
,
but
by
Cardinal
Ginetti
;
and
thus
all
these
little
circumstances
,
which
Pascal
affects
to
set
down
so
exactly
,
to
gain
himself
more
credit
,
serve
but
to
make
his
testimony
the
more
suspicious
,
as
coming
from
a
man
,
very
ill
inform'd
,
who
writes
at
random
,
and
upon
the
credit
of
very
uncertain
memorials
.
But
from
these
simple
falsities
,
let
us
go
on
to
calumnies
.
Not
one
of
those
,
who
reads
this
passage
of
Pascal
,
but
thinks
the
Jesuits
were
heard
and
convicted
of
all
these
crimes
,
in
a
full
congregation
,
and
condem'd
by
a
decree
,
and
afterwards
admonish'd
,
and
oblig'd
to
change
their
practise
,
in
the
instruction
of
their
Proselites
,
and
new
Converts
,
and
forc'd
,
more
especially
,
to
make
them
detest
Idolatry
,
and
the
adorations
they
had
allow'd
of
to
Chachin-Choam
and
Keum-fucum
,
or
Confucius
;
and
,
yet
notwithstanding
,
there
is
nothing
more
false
;
and
since
you
desire
the
particularities
I
pray
harken
to
the
story
.
After
the
Missioners
of
other
Orders
went
into
China
,
several
memorials
against
the
Jesuits
,
were
sent
to
Rome
,
upon
the
subject
we
now
discourse
of
;
but
more
especially
,
among
others
,
two
.
The
first
,
was
from
two
Bishops
of
the
Philippin
Islands
,
and
the
other
,
from
a
Dominican
Missioner
,
call'd
John
Baptist
Morales
.
The
Bishops
memorial
did
not
give
the
Jesuits
any
long
trouble
;
for
,
some
time
after
,
Father
Morales
did
not
forbear
proposing
his
difficulties
to
the
Congregation
,
of
which
these
following
were
two
.
Whether
it
were
lawful
to
prostrate
before
the
Idol
Chin-choam
and
to
offer
Sacrifice
to
Confucius
.
The
Jesuits
,
who
very
well
saw
,
that
these
questions
were
made
in
prejudice
to
them
,
had
nothing
to
defend
themselves
with
,
to
the
world
,
but
the
Philippin
Bishops
retractation
.
I
say
to
the
world
,
because
the
Congregation
,
without
summoning
them
,
was
content
,
themselves
,
to
answer
Father
Morales's
questions
;
in
the
greatest
part
whereof
,
no
more
than
in
these
,
there
was
no
manner
of
difficulty
.
Hereupon
follow'd
a
decree
of
the
Pope
;
wherein
the
answers
of
the
Congregation
were
approv'd
,
and
a
prohibition
made
of
proceeding
otherwise
in
China
,
than
according
to
those
answers
:
one
of
which
was
,
that
it
was
unlawful
,
to
Sacrifice
to
Confucius
.
This
prohibition
then
,
was
,
not
particular
to
the
Jesuits
,
as
Pascal
says
,
(
and
that
is
a
remarkable
circumstance
of
the
calumny
)
but
to
all
Missioners
in
genearl
,
and
in
particular
,
of
whatsoever
order
,
profession
,
or
institution
,
they
were
of
.
Omnibus
&
singulis
Missionarijs
cujuscunque
,
Ordinis
,
Religionis
,
&
Instituti
;
and
to
the
Jesuits
also
,
etiam
Societatis
Jesu
.
This
is
the
form
of
the
stile
,
they
have
,
for
a
long
time
,
used
in
all
decrees
,
relating
to
Religious
Orders
:
and
all
this
as
the
decree
go's
on
,
till
the
Pope
,
or
the
holy
See
,
shall
otherwise
ordain
;
Donec
Sanctitas
sua
,
vel
sancta
Sedes
aliud
ordinaverit
.
Words
,
which
,
of
themselves
,
do
plainly
shew
,
that
the
holy
See
desir'd
to
be
more
particularly
inform'd
of
the
matter
of
fact
.
for
as
to
the
matter
of
right
,
there
was
no
ground
,
or
pretence
for
another
review
,
or
deliberation
;
especially
touching
the
pretended
Sacrifice
offer'd
to
Confucius
.
This
thing
speaks
of
it self
.
And
his
Holiness
afterwards
was
better
and
more
effectually
inform'd
;
for
,
some
years
after
Father
Martini
the
Jesuit
,
being
come
from
China
to
Rome
,
fully
acquainted
both
the
Pope
and
the
Congregation
,
with
the
whole
affair
;
and
how
all
that
had
given
occasion
,
for
the
suspicion
of
Idolatry
,
was
but
some
certain
ceremonies
,
made
at
the
reception
of
Doctors
,
in
honor
of
Confucius
,
which
are
purely
civil
,
and
have
no
manner
of
relation
to
Religion
;
and
that
there
was
no
Sacrifice
,
nor
any
thing
like
it
.
Whereupon
the
Congregation
made
an
other
decree
,
in
favor
of
the
Jesuits
,
in
the
year
1656
,
of
which
without
doubt
the
author
of
the
Provincial
Letters
,
or
his
Commentators
wou'd
not
have
really
been
,
or
seem'd
to
be
ignorant
,
if
it
had
been
,
but
as
much
against
,
as
it
was
for
,
the
advantage
of
the
Fathers
;
whose
innocence
was
thereby
fully
justify'd
;
and
after
which
,
all
other
Morals
,
but
those
of
Port-Royal
,
wou'd
have
oblig'd
Pas●l
,
publicly
,
to
retract
,
what
he
had
thereupon
writ
in
his
Letters
.
This
,
indeed
,
answer'd
Eudoxus
,
who
had
very
attentively
listened
to
the
discourse
,
is
,
to
talk
knowingly
.
But
where
have
you
learnt
this
piece
of
Knowledge
,
sayd
he
to
the
Abbot
?
I
have
drawn
it
out
of
the
spring
head
,
answer'd
he
,
out
of
the
most
authentic
pieces
that
can
be
had
of
such
a
matter
;
and
perhaps
we
shall
find
them
here
,
or
,
at
least
,
extracts
of
them
.
If
your
Jansenist
be
as
curious
,
as
you
say
he
is
,
he
will
have
,
with
all
the
tomes
of
the
Morale-Pratique
,
the
works
of
a
Jesuit
,
who
has
refuted
some
part
of
them
;
for
,
in
these
kind
of
disputes
,
men
seldom
fail
,
to
have
what
is
writ
,
on
both
sides
,
pro
and
con
.
The
Abbot
went
to
the
shelf
,
where
the
tomes
of
la
Morale-Pratique
stood
,
and
thereon
found
the
book
intitl'd
,
Défense
des
nouveaux
Chrestiens
&
des
Missionnaires
de
la
Chine
,
&c.
He
shew'd
to
Eudoxus
in
this
book
,
In
the
third
place
,
they
demand
,
whether
it
be
lawful
,
for
the
Christian
Students
of
China
,
when
they
take
their
degrees
,
to
practise
the
ceremony
,
observ'd
in
Confucius's
Hall
;
because
there
is
not
there
any
Sacrificer
,
nor
Minister
,
of
the
Idolaters
.
The
Students
,
and
the
Philosophers
alone
,
do
meet
there
only
to
acknowledge
Confucius
as
the●
Master
,
and
this
,
with
such
ceremonies
,
as
at
their
first
institution
,
were
only
political
,
and
terminated
wholy
to
an
honor
purely
Civil
.
For
those
,
who
are
to
take
their
degrees
,
come
together
into
the
Hall
,
and
there
wait
for
the
Doctors
and
Examinators
;
and
that
which
they
do
,
after
the
Chinese
fashion
,
before
this
Philosopher's
name
and
picture
,
is
no
more
,
than
the
same
kind
of
ceremonies
and
respectful
gestures
,
which
all
Scholars
make
to
their
teachers
and
professors
whilst
alive
.
After
they
have
thus
own'd
Confucius
for
their
Master
,
the
Chancelor
gives
them
their
degrees
,
and
then
they
withdraw
.
You
are
also
to
know
,
that
this
Hall
of
Confucius
is
a
College
,
and
not
a
Temple
,
properly
so
call'd
,
and
that
it
is
open
to
none
but
Students
.
The
Answer
.
The
holy
Congregation
has
judg'd
,
that
,
conformably
to
the
demand
here
made
,
the
Christians
in
China
may
be
permitted
the
use
of
the
abovemention'd
ceremony
,
because
it
appears
to
be
no
more
,
than
a
pure
civil
respect
.
Truly
,
sayd
Eudoxus
,
since
these
Gentlemen
had
no
mind
to
acquit
the
Jesuits
from
any
blame
upon
this
article
,
they
had
very
good
reason
,
not
to
mention
this
second
decree
.
I
will
shew
you
something
yet
more
positive
,
answer'd
the
Abbot
;
and
that
is
the
Jesuits
Apology
,
made
upon
this
occasion
by
the
Dominicans
themselves
,
Dominicans
of
some
weight
,
and
of
more
than
common
consideration
,
in
the
Order
:
Let
us
read
,
sayd
he
to
them
,
this
Apology
in
the
Deffense
des
nouveaux
Chretiens
.
The
author
of
which
,
after
he
had
set
down
several
testimonials
justifying
the
Jesuits
conduct
,
speaks
in
this
manner
.
I
know
not
whether
Mr.
Jurieu
,
la
Morale-pratique
may
not
be
tempted
to
believe
,
that
some
Jesuit
has
writ
,
or
dictated
this
letter
(
of
Father
Peter
of
Alcala
the
Dominican
,
of
which
this
author
has
made
an
extract
,
)
they
may
if
they
please
satisfy
themselves
in
the
matter
;
but
what
will
they
think
of
the
following
testimony
,
which
contains
in
it
many
others
?
it
is
the
famous
Dominican
,
Father
John
of
Paz
,
an
antient
professor
in
Divinity
,
Rector
of
the
University
of
Manile
,
Prior
and
Provincial
of
his
Order
.
This
Father
,
in
his
answers
,
to
the
doubts
of
the
Missioners
of
Tunquin
,
printed
at
Manile
in
the
year
1680
,
upon
the
questions
debated
in
China
,
touching
the
pretended
Idolatry
(
for
they
regard
Tunquin
also
)
having
given
his
opinion
,
altogether
conformable
to
the
Jesuits
,
or
rather
to
the
decree
of
16●6
,
he
affirms
,
that
his
answers
are
founded
,
upon
several
relations
of
the
Religious
of
his
own
Order
in
China
......
Charles
Clement
Gant
,
Francis
of
Palma
,
and
Philip
Pardo
?
For
these
three
have
,
several
times
,
recommended
to
their
Missioners
in
China
by
the
authority
they
had
over
them
,
to
conform
themselves
absolutly
to
the
Society's
practise
,
in
what
relates
to
the
decree
of
Alexander
VII
,
forbidding
them
to
write
any
thing
to
the
contrary
.
All
this
,
is
to
be
seen
in
a
letter
,
of
the
Reverend
Father
Dominic
Sarpetri
,
or
of
Saint
Peter
,
directed
to
his
Provincial
,
and
the
Definitors
of
the
Chapter
of
his
Province
;
together
with
the
treatise
he
had
writ
about
these
matters
.
The
author
of
la
Morale-pratique
may
one
day
see
it
,
but
,
in
the
mean
time
,
we
will
give
an
account
of
an
other
small
piece
,
writ
by
the
same
Missioner
,
which
contains
an
abridgment
of
what
he
has
prov'd
more
at
large
in
his
treatise
.
A
Writing
of
the
R.
F.
Dominic
Sarpetri
call'd
of
Saint
Peter
Missioner
of
the
Order
of
Saint
Dominic
in
China
.
I
Brother
Dominic
Marie
Serpetri
,
otherwise
call'd
of
Saint
Peter
,
by
nation
a
Sicilian
,
of
the
Order
of
the
Friers
Preachers
formerly
approv'd
,
for
a
Master
,
or
Teacher
of
Divinity
,
&c.
do
certify
all
,
who
shall
see
these
Letters
;
first
,
that
being
sent
by
the
Superiors
of
the
Province
of
the
Rosary
of
the
Philippines
of
my
Order
,
to
Preach
the
Gospel
in
the
Kingdom
of
China
,
and
having
apply'd
my self
,
by
the
command
of
the
same
Superiors
,
with
all
possible
care
,
for
the
space
of
eight
years
,
to
examin
the
superstitions
of
the
Chinese
Sects
,
I
am
persuaded
,
that
the
practise
of
the
Jesuit
Missioners
in
that
Kingdom
,
in
permitting
,
or
tolerating
some
ceremonies
,
used
by
the
Chinese
Christians
in
honor
of
the
Philosopher
Confucius
,
and
their
deceased
ancestors
;
that
their
conduct
is
,
I
say
,
not
only
without
danger
of
sin
,
being
approv'd
by
the
Congregation
of
the
General
Inquisition
,
but
,
also
considering
the
principles
of
the
chief
Sects
of
China
,
that
this
opinion
,
is
more
probable
than
the
contrary
,
and
otherwise
very
useful
,
not
to
say
necessary
,
to
open
for
the
Infidels
a
gate
to
the
Gospel
....
Secondly
,
I
do
certify
,
that
the
Jesuit
Fathers
have
declar'd
and
preach'd
,
in
the
Kingdom
of
China
,
Jesus
Christ
crucifi'd
;
and
this
not
only
by
word
of
mouth
,
but
also
by
a
great
number
of
books
,
which
they
have
made
:
that
they
do
explain
to
their
new
Converts
,
with
a
great
deal
of
care
and
pains
,
the
mysteries
of
the
Passion
;
that
in
some
places
of
these
Fathers
Residence
,
there
are
Confraternities
of
the
Passion
;
and
that
,
very
lately
,
the
persecuter
of
our
holy
faith
,
Yam-quam-sien
extremely
reproch'd
the
Preachers
of
the
Gospel
,
with
adoring
a
man
crucifi'd
,
for
the
God
of
heaven
and
earth
;
and
all
this
he
prov'd
out
of
the
books
written
by
the
Jesuits
.
Hold
a
little
,
sayd
Cleander
,
interrupting
him
,
till
I
do
compare
this
with
what
is
sayd
in
the
Provincial
Letters
.
They
answer
so
well
,
according
to
what
is
demanded
,
that
in
countrys
,
where
a
crucified
God
passes
for
folly
,
they
suppress
the
scandal
of
the
Cross
,
and
only
preach
a
glorious
,
not
a
suffering
Jesus
;
as
they
have
done
in
China
,
and
the
Indies
.
Go
on
now
if
you
please
.
In
the
third
place
;
I
certify
,
and
,
as
far
as
is
requisit
,
do
protest
,
with
an
oath
,
that
I
have
not
been
prevail'd
upon
,
by
the
entreaties
,
or
persuasions
of
any
man
whatever
,
but
only
by
the
meer
love
of
truth
,
to
give
this
double
certificat
or
testimonial
.....
for
coming
to
understand
,
on
occasion
of
some
doubts
propos'd
,
in
1645
,
to
the
sacred
Congregation
,
by
Father
John
Baptist
Morales
,
a
man
truly
Apostolical
,
and
actuated
by
a
Christian
zeal
,
that
some
men
,
ill
inclin'd
to
the
Society
,
had
publish'd
in
Europe
,
and
in
the
Indies
,
that
the
Missioners
in
China
,
did
not
preach
Christ
crucifi'd
,
and
that
they
allow'd
their
Christians
to
commit
Idolatry
,
being
hereupon
afraid
,
that
I
shou'd
seem
by
my
silence
to
approve
the
calumnies
of
those
people
,
and
being
also
desirous
to
repair
,
to
the
utmost
of
my
power
,
the
injur'd
reputation
of
those
Fathers
,
I
resolv'd
to
declare
my
opinion
in
the
foresaid
manner
,
submitting
it
,
nevertheless
to
a
more
infallible
judgment
,
to
wit
to
that
of
the
Church
of
Rome
.
In
witness
whereof
,
I
have
writ
this
letter
with
my
own
hand
,
in
the
house
of
the
Canton
,
where
we
are
kept
prisoners
and
in
exile
,
this
fourth
of
August
1688.
Ha!
what
can
be
added
to
this
,
sayd
Eudoxus
very
much
surpris'd
?
But
do
you
know
,
answer'd
Cleander
,
that
the
author
of
the
Apology
,
or
la
deffense
des
nouveaux
Chretiens
,
&c.
invites
any
,
who
shou'd
scruple
the
truth
of
the
pieces
he
has
cited
,
to
come
and
see
them
in
the
Jesuits
College
at
Paris
,
where
the
originals
,
or
very
authentic
and
undoubted
copies
are
kept
?
And
do
you
also
know
,
that
I
my self
have
satisfi'd
my
own
curiosity
in
this
matter
?
what
,
sayd
Eudoxus
,
have
you
then
read
the
book
,
and
seen
the
pieces
he
quotes
?
tell
me
seriously
what
you
think
of
them
?
The
judgment
I
make
of
this
book
,
answer'd
Cleander
,
is
,
that
it
is
an
excellent
piece
,
folid
,
instructive
,
well
writ
,
and
because
of
the
variety
of
its
matter
,
very
diverting
:
it
is
,
otherwise
,
very
modest
,
and
comes
from
a
man
,
who
knows
how
to
contain
himself
upon
occasion
where
the
bare
reading
of
what
he
writes
often
rais'd
in
me
an
indignation
against
those
he
confutes
.
The
heinousness
and
enormity
of
the
crimes
impos'd
upon
the
Jesuits
,
and
the
evidence
of
the
matters
of
fact
,
and
of
the
proofs
by
which
he
demonstrates
their
falsity
,
produces
several
different
emotions
in
the
minds
of
the
readers
,
which
invite
and
oblige
them
to
a
constant
attention
;
and
yet
nevertheless
,
the
author
,
with
all
his
moderation
,
has
let
no
advantage
slip
,
which
the
matter
cou'd
furnish
him
with
against
his
adversaries
.
In
one
word
,
this
Apology
,
do's
not
only
destroy
all
these
black
calumnies
,
we
now
discourse
of
,
and
which
have
been
so
far
fetch'd
,
but
also
begets
a
prejudice
against
those
,
who
have
maliciously
undertaken
to
spread
and
improve
them
in
Europe
and
,
for
my
own
part
,
I
can
truly
say
,
that
nothing
has
made
me
more
distrust
the
Provincial
Letters
,
than
this
book
.
I
will
find
a
time
to
read
it
,
sayd
Eudoxus
,
to
satisfy
my self
,
and
to
gratify
Mr.
Abbot
,
who
,
certainly
,
can
have
nothing
more
to
add
to
what
you
have
sayd
.
I
cou'd
yet
,
observe
to
you
,
answer'd
Mr.
Abbot
,
an
other
falsity
of
Pascal's
in
this
place
we
are
now
examining
:
and
that
is
,
what
he
says
of
the
Jesuits
permitting
Idolatry
,
not
only
in
China
,
but
in
the
Indies
also
;
which
is
more
than
ever
was
objected
by
any
of
their
calumniators
;
who
always
confin'd
themselves
to
China
:
and
they
had
good
reason
not
to
extend
their
reproches
to
the
Indies
;
which
had
they
done
,
the
imposture
wou'd
have
been
much
more
easily
discover'd
.
Neither
Spaniards
,
nor
Portugaise
,
neither
English
,
nor
Hollanders
,
traded
in
China
;
whereas
all
these
Nations
drive
a
trade
in
the
Indies
;
from
whence
the
Jesuits
might
have
had
as
many
witnesses
of
their
innocence
as
there
were
Merchants
.
It
is
however
,
convenient
to
remark
one
thing
,
as
we
go
along
,
and
that
is
,
that
the
toleration
of
Idolatry
in
Japon
,
wou'd
have
been
much
more
necessary
for
the
Jesuits
than
in
China
.
For
,
after
all
,
the
persecutions
which
they
suffer'd
in
this
great
Empire
,
were
more
than
either
banishment
,
or
imprisonment
;
whereas
in
Japon
,
they
were
almost
always
in
continual
hazard
of
their
lives
.
Near
upon
a
hundred
Jesuits
there
Martyr'd
,
some
by
the
dreadful
torment
of
water
,
others
,
by
being
buried
alive
,
and
some
,
by
being
burnt
by
little
and
little
,
might
,
easily
have
freed
themselves
by
directing
mentally
their
adorations
to
a
Crucifix
,
hid
under
their
habits
,
whilst
they
seem'd
openly
to
make
them
to
Idols
,
as
,
is
pretended
,
they
allow
their
new
Converts
to
do
in
the
Temples
of
China
.
For
surely
,
they
ought
to
be
allow'd
to
have
wit
enuff
To
let
Charity
,
according
to
the
Proverb
,
begin
at
home
.
Ha!
what
,
Mr.
Abbot
,
must
I
help
you
out
in
this
matter
,
and
make
,
upon
this
passage
,
an
other
important
observation
,
which
you
have
forgot
?
the
main
piece
,
which
Pascal
cites
,
for
a
proof
of
the
Jesuits
Idolatry
in
China
,
is
,
a
Spanish
memorial
presented
,
as
is
sayd
,
to
Philip
the
IV
,
King
of
Spain
by
the
Cordeliers
of
the
Philippin
Islands
;
which
writing
you
may
remember
was
suppos'd
,
and
falsly
attributed
to
these
Religious
,
to
give
it
more
authority
:
the
true
author
not
daring
to
publish
it
under
his
own
name
.
This
author
was
one
Diego
Collado
,
who
,
before
,
had
made
use
of
such
kind
of
artifices
,
in
other
Satyres
of
this
nature
;
an
unquiet
,
troublesom
fellow
,
convicted
,
like
an
other
Oates
,
of
an
infinity
of
contradictions
,
and
impostures
;
wherewith
his
memorials
are
fill'd
,
and
to
whom
sufficient
justice
has
been
done
,
in
the
very
history
of
his
own
Order
;
which
recounts
the
many
great
troubles
and
disturbances
he
had
occasion'd
among
them
.
The
Jesuit
Father
,
who
shew'd
me
the
pieces
,
that
are
already
inserted
,
or
yet
to
be
,
in
the
Apology
of
their
Missions
,
gave
me
an
account
of
this
particular
thing
,
and
shew'd
it
me
in
the
history
of
China
,
writ
in
Spanish
by
Navaret
,
an
other
Dominican
,
and
a
most
obstinat
accuser
of
the
Jesuits
,
whilst
he
continued
in
his
Order
.
But
,
being
afterwards
made
an
Archbishop
,
he
became
their
great
commender
,
their
Patron
,
and
their
friend
:
his
friendship
and
esteem
was
so
very
great
,
that
he
founded
them
a
College
in
Saint
Domingo
,
the
Archiepiscopal
City
.
Really
,
sayd
Eudoxus
,
this
is
not
the
least
considerable
point
of
your
animadversions
,
upon
this
first
article
of
the
fifth
Provincial
Letter
:
but
it
is
hard
,
I
confess
,
to
make
a
more
solid
remark
.
The
matter
deserv'd
the
pains
I
have
taken
,
answer'd
the
Abbot
;
this
article
of
Idolatry
,
is
,
for
the
Jesuits
,
the
most
cruel
passage
of
all
the
Provincial
Letters
;
and
I
have
often
told
them
,
that
it
was
,
in
some
measure
,
the
decisive
point
of
all
the
rest
:
for
,
this
being
once
suppos'd
true
,
all
that
follows
wou'd
be
taken
for
granted
;
at
least
wou'd
not
appear
incredible
.
But
,
the
falshood
of
it
being
once
clearly
prov'd
and
made
out
,
the
obstinat
rage
and
malice
of
the
Society's
enemies
,
wou'd
be
evidently
seen
,
to
the
scandal
and
indignation
of
all
good
men
.
The
examination
,
continued
he
,
of
the
other
particular
articles
in
this
Letter
of
Pascal
,
require
not
so
much
discussion
;
which
we
shall
therefore
soon
run
over
.
These
are
Escobar's
cases
about
fasting
,
sayd
Cleander
;
here
they
are
,
look
upon
them
,
together
with
the
fine
preface
of
the
twenty
four
old
men
,
and
the
four
animals
:
let
us
read
this
passage
in
Pascal
;
it
is
really
pleasant
enuff
.
He
,
who
cannot
sleep
,
if
he
do's
not
eat
his
Supper
,
ought
he
to
fast
?
no
by
no
means
.
Are
you
not
satisfy'd
?
not
altogether
,
says
I
to
him
,
for
I
can
fast
very
well
,
by
making
my
Collation
in
the
morning
,
and
eating
my
Supper
at
night
.
See
what
follows
,
sayd
he
to
me
;
they
did
not
fail
to
consider
every
thing
.
And
what
wou'd
they
say
,
if
one
cou'd
be
content
,
without
any
Collation
in
the
morning
,
to
Sup
only
in
the
evening
.
To
this
it
is
answer'd
,
That
notwithstanding
a
man
is
not
bound
to
fast
;
for
no
body
is
oblig'd
to
change
his
ordinary
course
of
eating
.
Oh
what
excellent
reason
,
sayd
I
,
is
this
!
This
is
very
ridiculous
,
answer'd
the
Abbor
,
and
it
must
be
ingenuously
confest
,
that
Escobar
,
who
is
not
always
so
much
Escobar
,
that
is
to
say
,
in
the
Jansenists
language
,
so
loose
,
as
these
Gentlemen
wou'd
have
the
world
believe
,
it
,
must
be
acknowledg'd
,
sayd
he
,
that
he
very
well
deserv'd
to
be
raillyed
for
this
his
fine
decision
.
I
my self
condem
him
for
it
;
I
only
add
;
that
Escobar
did
not
learn
this
answer
,
as
far
as
I
can
understand
,
either
from
the
four
animals
,
Suarez
,
Vasquez
,
Molina
,
and
Valentia
,
or
the
twenty
four
old
men
;
and
,
also
,
that
the
good
man
was
mistaken
(
as
he
often
is
)
in
quoting
,
for
his
opinion
,
Filiucius
,
who
in
his
treatise
of
fasting
says
nothing
like
it
.
I
am
much
pleas'd
with
you
Mr.
Abbot
,
sayd
Eudoxus
,
I
perceive
your
downright
honesty
,
and
do
very
much
commend
you
for
it
.
As
for
my self
,
I
cannot
endure
some
of
the
Jesuits
friends
,
who
,
right
or
wrong
,
will
defend
them
in
every
thing
.
Can
they
think
,
that
when
men
put
on
the
habit
of
the
Society
,
they
with
it
also
put
on
,
as
if
it
were
another
garment
,
the
guift
of
infallibility
?
Those
friends
,
answer'd
the
Abbot
,
wou'd
perhaps
shew
the
same
moderation
,
that
I
do
,
if
their
enemies
had
as
much
justice
and
equity
as
you
.
Both
run
to
extremities
;
but
the
last
are
more
to
be
blam'd
than
the
first
.
As
for
the
other
questions
,
about
fasting
,
continued
he
,
which
Pascal
calls
diverting
,
if
he
wou'd
but
have
taken
the
pains
to
read
Saint
Thomas
in
his
fourth
book
of
sentences
,
They
are
not
very
material
,
sayd
Cleander
;
but
how
will
you
answer
what
he
charges
Escobar
with
;
that
to
drink
wine
,
out
of
meales
,
and
even
several
times
do's
not
break
fast
?
Reach
me
hither
(
I
pray
you
)
Saint
Thomas's
Sum
,
sayd
the
Abbot
to
Eudoxus
;
wherein
he
read
to
them
the
147
question
of
the
secunda
secundae
art.
6.
where
the
Saint
thus
teaches
;
the
question
,
in
the
title
is
,
whether
the
command
of
fasting
,
obliges
a
man
,
to
make
but
one
meal
;
Vtrum
requiratur
ad
jejunium
quod
homo
semel
tantùm
comedat
.
He
makes
this
objection
;
those
who
fast
are
not
forbid
to
drink
,
several
times
,
at
several
hours
of
the
day
,
they
are
not
therefore
forbid
to
make
more
meals
than
one
.
Non
est
prohibitum
quin
pluries
bibamus
diversis
horis
diei
:
ergo
etiam
non
debet
esse
prohibitum
jejunantibus
quin
pluries
comedant
.
He
answers
,
that
the
fasting
,
enjoyn'd
by
the
Church
,
is
not
broken
,
but
by
those
things
,
which
at
the
institution
of
the
fast
,
she
had
an
intention
to
prohibit
;
but
she
had
no
intention
to
command
abstinence
from
drink
;
and
by
consequence
it
is
lawful
,
for
those
,
who
fast
,
to
drink
several
times
a
day
.
Et
ideo
licet
pluries
jejunantibus
bibere
.....
that
if
a
man
do's
not
drink
moderatly
,
he
sins
and
loses
the
merit
,
or
reward
,
of
fasting
,
as
he
also
do's
,
who
makes
but
one
meal
,
and
eats
not
moderatly
.
Si
quis
autem
immoderatè
potu
utatur
,
potest
peccare
,
&
meritum
jejunij
perdere
;
sicut
etiam
,
si
immoderatè
cibum
in
unâ
comestione
assumat
.
It
is
Saint
Thomas
,
who
thus
speaks
,
continu'd
the
Abbot
,
not
Escobar
,
and
his
opinion
is
follow'd
by
a
multitude
of
Divines
.
I
have
nothing
more
to
say
,
answer'd
Cleander
;
Escobar
is
very
safe
,
his
security
is
beyond
exception
.
But
,
sayd
Eudoxus
,
Saint
Thomas
,
at
least
,
declares
,
that
if
a
man
shou'd
drink
too
often
on
a
fasting
day
,
he
wou'd
be
guilty
of
the
sin
of
intemperance
.
Pascal
,
answer'd
the
Abbot
,
who
omits
none
of
the
circumstances
,
that
might
make
Escobar's
decision
appear
loose
to
those
who
are
ignorant
of
Saint
Thomas's
opinion
,
takes
great
care
to
add
,
whatever
cou'd
restrain
it
.
Listen
then
to
Escobar
,
who
,
in
this
matter
,
is
but
Saint
Thomas's
Echo
,
This
do's
not
hinder
,
sayd
he
,
but
that
if
you
be
not
moderat
in
your
drinking
,
you
may
commit
a
sin
against
temperance
,
althô
you
do
not
commit
one
against
the
precept
of
fasting
.
Immoderatio
autem
potest
temperantiam
violare
sed
non
jejunium
.
Ho
ho
!
sayd
Cleander
,
if
Pascal
had
but
translated
these
words
also
of
the
Casuist
,
they
wou'd
have
turn'd
all
the
edge
of
his
wit
,
or
rather
have
left
him
no
room
for
any
;
this
wou'd
have
made
all
his
jests
and
raillery
about
the
hypocras
,
appear
very
dull
and
insipid
,
and
Escobar
,
whom
he
design'd
to
make
ridiculous
,
cou'd
not
possibly
have
been
laugh'd
at
.
Here
follows
Filiucius
upon
the
same
subject
,
continued
Cleander
;
which
Pascal
has
made
his
Jesuit
thus
translate
.
Is
he
,
that
has
tir'd
himself
by
some
action
,
as
by
pursuing
a
wench
,
oblig'd
to
fast
?
no
,
by
no
means
;
but
if
he
have
tir'd
himself
,
on
purpose
to
be
thereby
dispens'd
from
fasting
,
shall
he
,
notwithstanding
,
be
bound
to
fast
?
althô
this
shou'd
have
been
his
design
,
yet
shall
he
not
be
oblig'd
to
fast
.
Ho!
very
well
,
cou'd
you
possibly
have
believ'd
this
,
sayd
he
to
me
;
truly
Father
,
says
I
to
him
,
I
can
hardly
yet
believe
it
.
Ho
what
!
is
it
not
a
sin
for
a
man
,
not
to
fast
when
he
is
able
?
and
is
it
lawful
to
seek
occasion
for
sinning
,
or
rather
are
we
not
oblig'd
to
avoid
them
?
that
wou'd
be
very
convenient
;
not
always
,
sayd
he
to
me
,
but
according
.
Let
us
read
Filiucius
himself
,
sayd
the
Abbot
;
who
having
found
the
passage
quoted
,
pray'd
them
to
pass
by
Pascal's
translation
for
a
moment
,
and
harken
to
his
.
Dices
secundo
,
an
qui
malo
fine
laboraret
,
ut
ad
aliquem
occidendum
,
vel
ad
insequendam
amicam
,
vel
quid
simile
,
teneretur
ad
jejunium
?
You
will
put
me
a
second
question
,
to
wit
,
whether
a
man
who
had
wearied
himself
,
in
prosecution
of
some
ill
design
,
as
by
endevoring
to
kill
his
adversary
,
or
by
running
after
his
mistres
,
or
by
some
such
business
,
shou'd
be
oblig'd
to
fast
.
Respondeo
talem
quidem
peccaturum
ex
malo
fine
:
at
secutâ
defatigatione
excusaretur
à
jejunio
.
I
answer
,
that
this
man's
evil
end
wou'd
make
him
guilty
of
sin
,
but
yet
,
supposing
him
quite
spent
and
tired
,
he
cou'd
not
be
oblig'd
to
fast
.
Ita
Medina
,
nisi
fieret
in
fraudem
secundum
aliquos
:
It
is
the
opinion
of
Medina
,
if
it
be
not
done
on
purpose
,
to
avoid
fasting
as
some
Divines
do
say
.
Sed
melius
alij
culpam
quidem
esse
in
apponenda
causa
fractionis
jejunij
,
at
eâ
positâ
excusari
à
jejunio
.
Ita
Antoninus
,
Medina
,
Sylvester
.
But
others
say
better
,
that
the
sin
consists
,
in
a
man's
putting
himself
into
a
condition
not
to
be
able
to
fast
;
but
that
being
in
such
condition
he
is
freed
from
the
obligation
of
fasting
.
This
is
the
opinion
of
Saint
Antonin
,
Medina
and
Sylvester
.
Ha
what
!
sayd
Eudoxus
,
if
to
the
end
I
might
not
fast
to
morrow
,
I
shou'd
get
my self
blooded
to
day
,
both
in
my
arms
and
in
my
feet
,
so
much
as
to
make
me
faint
,
wou'd
Pascal
,
notwithstanding
,
condem
me
to
fast
to
morrow
?
I
believe
if
he
were
my
physician
,
and
did
not
hinder
me
,
that
he
himself
would
be
guilty
of
sin
.
I
conceive
,
as
Filiucius
sayd
,
that
I
my self
shou'd
commit
a
very
grievous
sin
,
by
proposing
to
my self
such
an
end
,
and
that
to
have
put
my self
into
a
disability
of
fasting
,
wou'd
be
a
sin
,
twice
as
great
,
as
the
single
sin
of
not
fasting
,
cou'd
,
otherwise
have
been
.
But
,
certainly
,
if
I
were
in
this
condition
,
I
shou'd
not
believe
my self
oblig'd
,
even
,
to
ask
a
dispensation
from
the
Curat
.
I
leave
you
,
sayd
the
Abbot
,
to
compare
my
translation
with
Pascals's
;
and
also
the
decision
of
Filiucius
,
Saint
Antonin
and
others
,
with
the
notion
,
or
idea
he
gives
of
it
,
in
his
captious
way
of
proposing
the
matter
.
Thousands
of
people
,
who
read
these
Letters
,
only
,
to
divert
themselves
,
and
who
depended
upon
what
Pascal
sayd
,
have
treated
this
Divine
,
as
ridiculous
,
impertinent
,
extravagant
,
and
a
corrupter
of
Morals
:
but
you
see
with
what
justice
.
Besides
this
,
Filiucius
had
made
use
of
two
examples
to
explain
his
meaning
;
one
of
which
,
had
nothing
in
it
offensive
;
Pascal
passes
this
by
,
and
lays
hold
of
the
other
,
which
,
put
into
French
,
seems
not
very
modest
or
decent
;
whereas
in
Latin
,
and
in
these
sort
of
books
which
are
never
read
by
the
common
people
,
nor
by
Lay-men
,
the
thing
,
is
,
in
it self
,
indifferent
,
and
very
far
from
being
ill
:
there
appears
in
all
this
proceeding
a
great
deal
of
affected
malice
.
But
what
say
you
to
the
consequences
he
draws
from
this
decision
,
and
the
instances
he
puts
to
the
good
Father
he
is
in
discourse
with
?
Ho
what
!
sayd
he
,
is
it
not
a
sin
not
to
fast
,
when
one
is
able
?
is
it
lawful
to
seek
occasions
of
sinning
,
or
rather
are
we
not
oblig'd
to
fly
and
avoid
them
?
I
say
,
answer'd
Eudoxus
,
that
all
this
,
is
flat
and
dull
enuff
,
and
wicked
in
the
highest
degree
.
Wendrok
,
in
defending
Pascal
,
added
Cleander
,
struggles
hard
,
and
in
a
very
strange
manner
,
to
bring
him
off
,
from
this
unlucky
business
.
Upon
this
occasion
,
one
told
me
,
but
t'other
day
,
that
in
all
places
Wendrok
rail'd
against
the
Jesuits
like
a
Carter
,
but
in
this
,
he
curs'd
and
swore
like
a
bog'd
Carter
;
and
yet
,
notwithstanding
all
,
he
still
stuck
fast
where
he
was
plung'd
very
deep
in
the
mud
.
The
comparison
is
not
very
neat
or
cleanly
,
but
yet
it
very
fully
expresses
the
matter
.
The
farther
we
go
,
sayd
Eudoxus
,
the
more
I
suspect
,
that
the
books
of
the
Society's
Casuists
,
are
not
so
fertil
of
monstrous
decisions
,
as
the
Jansenists
,
and
those
,
who
believe
,
or
seem
to
believe
them
,
do
every
where
publish
.
For
,
if
they
are
to
be
met
in
such
crowds
,
why
do
they
choose
those
the
Jesuits
are
able
to
justify
by
the
very
bare
exposition
of
the
text
;
and
that
in
such
a
manner
,
as
common
sense
must
bear
them
witness
they
have
taken
it
right
?
why
do
they
give
them
occasion
to
cry
out
against
impostures
?
why
do
they
furnish
them
with
matter
for
the
just
complaints
they
have
so
often
made
,
that
they
falsify
the
texts
of
their
authors
,
to
make
themselves
sport
,
and
turn
them
into
ridicule
,
to
give
their
readers
a
malicious
kind
of
pleasure
?
you
shall
see
more
examples
,
than
one
of
this
sort
,
answer'd
the
Abbot
;
but
let
us
now
look
back
,
and
read
the
remainder
of
this
Dialogue
.
See
,
sayd
Cleander
,
here
is
the
place
we
broke
off
at
.
Is
it
lawful
to
seek
for
an
occasion
of
sinning
?
not
always
,
sayd
he
to
me
,
but
according
;
according
to
what
sayd
I.
Ho
ho
!
answer'd
the
Father
,
and
if
they
shou'd
suffer
some
inconvenience
by
shunning
the
occasions
,
are
they
,
in
your
opinion
,
oblig'd
to
avoid
them
?
but
this
,
at
least
,
is
not
Father
Bauni's
opinion
,
as
you
may
see
page
1084.
Absolution
ought
not
to
be
refus'd
to
those
,
who
continue
in
the
near
occasions
of
sinning
;
if
they
are
in
such
a
condition
,
as
not
to
be
able
to
quit
them
,
without
giving
the
world
occasion
to
discourse
,
or
without
receiving
some
great
inconvenience
by
it
themselves
.
Father
I
am
mightily
pleas'd
at
this
.
Eudoxus
,
who
,
at
the
same
time
,
read
in
Father
Bauni's
book
,
the
place
quoted
by
Pascal
,
sayd
to
Cleander
,
interrupting
him
,
I
do
not
find
it
so
here
;
nor
do's
Bauni
make
mention
of
the
near
occasion
of
sinning
;
and
this
is
an
essential
falsification
,
the
contrary
is
expresly
set
down
.
For
as
much
,
sayd
he
,
as
that
the
cause
,
which
inclines
and
carry's
a
man
to
evil
,
is
not
of
it self
bad
,
nor
contrary
to
any
precept
,
or
Ecclesiastic
decree
,
nor
such
,
as
,
of
its
own
nature
,
morally
obliges
,
and
necessitates
those
,
who
make
use
of
it
to
sin
,
and
therefore
cannot
be
reckon'd
for
such
a
near
and
disposing
occasion
to
ill
,
as
the
penitent
ought
,
of
necessity
,
to
avoid
,
that
he
may
be
capable
of
receiving
the
Grace
of
Sacramental
Absolution
.
Let
me
see
,
I
pray
you
,
sayd
Cleander
,
Bauni's
text
;
which
after
he
had
read
,
he
cry'd
out
,
this
,
I
am
sure
,
they
may
confidently
call
an
other
great
imposture
,
and
sufficiently
circumstanciated
,
if
I
may
be
allow'd
so
to
speak
;
there
is
nothing
wanting
to
make
it
so
;
it
is
very
plain
,
and
beyond
all
dispute
.
The
case
here
spoke
of
,
continued
Eudoxus
,
relates
to
the
ordinary
,
and
common
occasions
of
Merchants
,
and
dealers
,
whose
way
of
traffic
obliges
them
,
To
see
,
speak
,
and
treat
with
women
,
wives
and
maidens
,
whose
looks
and
conversation
make
them
often
fall
into
sin
;
and
all
this
amounts
,
but
to
know
,
whether
a
Merchant
,
who
cannot
quit
his
trade
,
without
the
loss
of
his
reputation
,
and
the
injury
of
his
family
,
having
otherwise
a
firm
resolution
to
abstain
from
sin
,
dummodo
firmiter
proponat
non
peccare
,
may
be
allow'd
to
receive
absolution
;
or
,
whether
the
Confessor
be
oblig'd
to
refuse
it
,
or
force
him
to
renounce
his
trade
.
Is
this
to
say
,
as
Pascal
writes
it
in
Italic
letters
,
impudently
citing
the
page
,
that
absolution
ought
not
to
be
refus'd
to
those
,
who
remain
in
the
near
occasions
of
sinning
?
where
is
the
sincerity
!
I
have
always
heard
it
sayd
,
that
a
near
occasion
of
sinning
,
is
,
that
which
never
almost
is
resisted
,
as
Bauni
has
just
now
told
us
,
and
as
it
is
call'd
by
all
other
Divines
,
an
occasion
that
morally
obliges
to
sin
.
But
althô
there
are
continual
occasions
,
wherein
we
are
engag'd
by
some
kind
of
employments
,
which
make
us
often
fall
,
this
do's
not
hinder
,
but
that
these
occasions
may
be
also
often
resisted
;
and
there
is
a
great
deal
of
difference
between
the
near
occasions
and
continual
occasions
.
What
shall
then
become
of
this
Merchant
,
if
he
do
not
turn
Hermit
or
Carthusian
?
for
in
most
secular
employments
,
men
are
oblig'd
to
treat
with
married
and
unmarried
women
,
to
talk
with
them
,
and
to
see
'um
.
If
the
Curat
of
Saint
Eustache's
,
shou'd
observe
this
moral
,
there
wou'd
be
yearly
,
at
Easter
,
abundance
of
shops
to
be
let
in
Saint
Denis's
street
in
Paris
.
I
have
several
times
discours'd
,
sayd
the
Abbot
,
with
Doctors
of
Sorbonne
,
with
Jesuits
,
and
Religious
of
other
Orders
,
concerning
the
near
occasions
of
sinning
:
about
the
difficulty
one
ought
to
make
,
of
absolving
those
,
who
are
in
them
,
either
willingly
,
or
by
necessity
;
and
do
you
know
,
that
abating
the
extravagance
,
to
which
some
Confessors
do
sometimes
carry
this
point
,
I
have
seldom
met
any
more
severe
in
this
matter
than
the
Jesuits
.
A
Jesuit
,
answer'd
Cleander
,
sayd
to
me
once
,
upon
an
occasion
like
this
we
are
discoursing
of
,
that
it
was
observable
,
that
in
the
Cities
,
where
they
had
Houses
,
some
people
,
remarkable
for
their
callings
,
and
condition
of
life
;
and
known
to
have
need
of
the
gentleness
and
indulgence
,
which
the
Fathers
of
the
Society
are
sayd
to
shew
to
sinners
,
were
,
seldom
or
ever
,
known
to
come
to
their
Confessionals
at
Easter
;
an
evident
and
manifest
sign
,
that
they
elsewhere
met
with
better
bargains
,
with
more
accommoding
,
and
complying
Confessors
,
than
the
Jesuits
.
I
know
some
,
added
Eudoxus
,
who
,
believing
that
aspersion
,
happen'd
to
be
shrewdly
trapan'd
;
for
the
Knight
of
.......
one
of
your
acquaintance
,
once
,
upon
a
time
,
assur'd
me
,
that
Pascal's
memoires
were
neither
true
nor
certain
;
for
,
having
rely'd
upon
them
,
he
went
to
the
Jesuits
once
to
Confession
;
but
that
,
in
all
his
life
,
he
had
never
been
handled
so
roughly
;
that
his
absolution
was
defer'd
;
and
that
upon
some
conditions
,
which
appear'd
to
him
very
hard
to
be
observ'd
.
The
Provincial
Letters
were
,
at
that
time
,
much
in
vogue
;
and
the
Knight
was
deceiv'd
,
and
drawn
in
by
them
;
who
made
no
secret
of
this
part
of
his
case
,
which
he
was
not
asham'd
to
discover
:
and
indeed
the
rage
he
was
in
,
for
being
deluded
,
made
him
every
where
cry
out
,
that
Pascal
was
in
that
,
at
least
,
a
meer
impostor
.
The
Confessors
,
answer'd
the
Abbot
,
are
much
to
be
pitied
;
they
are
accus'd
without
being
able
to
defend
themselves
;
and
if
some
persons
,
of
the
same
character
with
your
Knight
,
who
do
not
think
their
reputation
lesson'd
,
by
telling
they
were
refus'd
absolution
,
did
not
,
from
time
to
time
,
vindicat
the
Jesuits
in
this
point
,
abundance
of
people
,
wou'd
judge
of
them
,
just
as
an
Oratorian
whom
I
know
by
sight
and
name
,
for
a
long
time
did
.
He
was
in
the
country
with
a
Jesuit
of
my
acquaintance
,
who
is
not
now
of
the
Society
.
This
Jesuit
had
refus'd
to
give
absolution
to
a
man
in
those
parts
,
who
either
brag'd
,
or
complain'd
of
it
;
the
Oratorian
,
much
surpriz'd
at
the
story
,
ask'd
the
Jesuit
very
seriously
,
whether
any
of
their
Order
ever
refus'd
absolution
:
it
is
commonly
sayd
among
us
that
none
of
you
ever
do
.
After
such
little
digressions
as
these
,
which
were
now
and
then
made
to
refresh
themselves
,
and
prevent
being
tir'd
,
they
went
on
with
reading
the
Provincial
Letters
.
This
,
Father
,
do's
very
much
rejoyce
me
;
there
remains
now
no
more
,
than
to
say
a
man
may
,
on
set
purpose
,
seek
occasions
of
sinning
;
since
it
is
lawful
not
to
shun
,
or
fly
from
them
.
Even
that
,
also
,
is
sometimes
permitted
,
added
he
;
the
famous
Casuist
,
Basil
Pontius
,
has
sayd
it
;
Father
Bauni
quotes
him
,
and
approves
his
opinion
,
as
you
may
see
in
his
treatise
of
repentance
q.
4.
p.
94.
A
man
may
seek
an
occasion
directly
and
for
it self
,
(
primò
&
per
se
)
when
either
his
own
,
or
his
neighbour's
spiritual
,
or
temporal
,
good
leads
him
to
it
.
Truly
,
says
I
to
him
,
I
seem
to
be
in
a
dream
,
when
I
find
Religious
men
spea●
after
this
manner
.
This
turn
of
Pascal
,
sayd
Eudoxus
,
that
he
seems
to
dream
,
when
he
hears
Religious
talk
at
this
rate
,
do's
suppose
,
without
doubt
,
some
very
wicked
thing
in
this
decision
.
Not
at
all
,
answer'd
the
Abbot
,
it
was
only
to
make
a
more
neat
transition
to
the
matter
of
probability
.
See
what
a
pleasant
thing
follows
.
Ha
what
!
Father
,
tell
me
in
conscience
,
whether
you
your self
be
of
that
opinion
?
no
truly
,
sayd
the
Father
:
do
you
then
speak
,
continued
I
,
against
your
conscience
?
not
at
all
,
sayd
he
;
I
did
not
in
this
speak
according
to
my
own
conscience
,
but
according
to
Pontius
,
and
Father
Bauni's
conscience
,
and
you
may
safely
follow
them
,
for
they
are
two
able
men
.
What
,
Father
,
because
they
have
put
these
three
lines
in
their
books
,
is
it
lawful
to
seek
for
occasions
of
sinning
?
I
did
not
believe
,
we
were
to
take
your
Casuists
for
a
rule
,
but
only
the
Scripture
and
the
tradition
of
the
Church
.
O
good
God!
cry'd
out
the
Father
,
you
put
me
in
mind
of
the
Jansenists
.
Cannot
Father
Bauni
and
Basil
Pontius
make
an
opinion
probable
?
I
am
not
satisfi'd
,
says
I
to
him
,
with
a
probable
opinion
:
I
desire
to
have
a
sure
one
.
I
see
,
plainly
,
sayd
the
good
Father
to
me
,
that
you
are
ignorant
of
the
doctrin
of
probability
;
if
you
understood
it
,
you
wou'd
speak
,
after
an
other
manner
.
Truly
I
must
needs
instruct
you
in
this
point
;
you
shall
not
lose
your
labor
by
coming
hither
:
for
,
without
a
right
notion
of
this
matter
,
you
will
not
be
able
to
understand
any
thing
:
it
is
the
foundation
,
and
the
A.
B.
C.
of
all
our
Morals
.
I
was
ravish'd
to
see
him
fall
upon
what
I
wish'd
for
.
Is
not
this
pleasantly
brought
in
,
continu'd
the
Abbot
?
and
ought
he
not
to
have
been
guilty
of
a
small
calumny
,
rather
than
to
have
lost
so
pretty
a
turn
?
I
speak
thus
,
not
that
I
disagree
as
to
the
truth
of
this
quotation
,
on
that
I
lay
no
stress
:
Father
Pintereau
and
Father
Causin
in
their
answers
to
la
Theologie
Morale
denied
,
that
these
words
were
in
Bauni
,
having
taken
one
of
this
Divine's
assertions
for
an
other
;
where
Basil
Pontius
is
also
quoted
upon
such
a
kind
of
subject
,
which
they
believ'd
was
that
,
which
the
author
of
that
book
had
attack'd
.
This
mistake
made
Pascal
triumph
in
his
fifteenth
letter
.
But
he
was
well
employ'd
in
the
mean
time
;
a
little
clearing
and
disentangling
of
things
will
here
discover
a
most
evident
calumny
;
which
consists
,
in
that
the
words
of
Pontius
,
cited
by
Bauni
,
do
contain
,
with
reference
to
the
place
from
whence
they
are
drawn
,
and
according
to
the
sense
there
given
them
,
no
other
,
than
a
wise
and
most
reasonable
doctrin
;
and
yet
Pascal
makes
his
readers
take
up
such
a
notion
of
the
words
,
as
that
they
might
from
them
infer
,
a
most
detestable
doctrin
.
Let
us
look
upon
them
,
as
they
stand
in
Pontius
himself
.
Althô
he
be
an
Augustin
,
your
Jansenist
friend
will
in
all
appearance
,
upon
Pascal's
quotation
,
and
joyning
him
with
Bauni
,
take
him
for
a
Jesuit
:
for
I
see
,
he
has
plac'd
him
on
the
same
shelf
,
and
in
the
midst
of
the
Casuists
and
Divines
of
the
Society
.
The
words
are
to
be
found
in
the
sixth
chapter
of
his
addition
to
his
book
de
Matrimonio
,
where
this
Divine
proposes
,
whether
a
Catholic
may
in
conscience
marry
a
heretic
,
who
may
be
thereby
endanger'd
to
be
perverted
,
when
there
is
otherwise
a
great
deal
of
reason
to
make
the
match
.
An
cum
periculo
perversionis
,
sayd
he
,
in
the
title
of
the
chapter
,
possit
ex
aliquâ
magnâ
causà
contrahi
matrimonium
cum
haereitco
.
The
interest
of
the
state
and
Religion
is
concern'd
in
the
marriage
;
there
are
hopes
by
it
to
draw
the
Catholics
out
of
oppression
;
whom
a
heretic
Prince
,
or
Princess's
Ministers
treat
with
the
utmost
severity
.
These
are
the
examples
proposs'd
by
Basil
Pontius
at
the
beginning
of
the
chapter
;
and
he
answers
,
that
,
notwithstanding
,
the
Catholics
danger
of
being
perverted
,
the
Marriage
may
be
made
with
a
good
conscience
;
provided
the
Catholic
,
confiding
in
the
mercy
of
God
,
do's
sincerely
resolve
,
to
continue
faithful
.
Dum
tamen
contrahat
cum
firmo
proposito
non
labendi
,
fidensque
de
divina
misericordia
&
gratia
fore
ut
eripiatur
ab
eo
periculo
fine
crimine
.
He
supports
his
assertion
by
the
example
of
Judith
;
who
expos'd
her self
to
so
dangerous
occasions
,
to
save
her
Town
of
Bethulia
.
And
also
by
the
Marriage
of
Hesther
,
with
Hassuerus
.
By
the
authority
of
Saint
Ambrose
,
Saint
Austin
,
Saint
Thomas
,
Cardinal
Cajetan
,
and
a
number
of
other
Doctors
;
Whence
he
thus
concludes
,
concerning
these
and
all
other
such
Cases
,
it
is
manifest
,
that
all
persons
do
sin
in
exposing
themselves
to
danger
,
without
some
very
pressing
cause
or
necessity
obliging
them
to
it
;
but
it
may
be
done
without
sin
,
when
such
an
occasion
requires
it
:
and
it
is
not
necessary
that
this
cause
shou'd
be
the
spiritual
good
of
the
Soul
,
but
it
is
sufficient
that
it
be
a
considerable
,
temporal
,
advantage
,
as
is
seen
in
Hesther's
Marriage
,
and
the
conduct
of
Judith
.
I
desire
to
know
,
continued
the
Abbot
,
whether
there
be
any
thing
extravagant
in
this
doctrin
;
and
what
ground
Pascal
had
to
say
,
I
fancy
my self
in
a
dream
when
I
hear
Religious
men
talk
at
this
rate
?
and
whether
,
on
the
contrary
,
he
himself
did
not
really
dream
,
or
rave
,
when
he
pretended
to
find
in
it
such
great
occasions
of
scandal
?
I
'le
make
a
farther
remark
,
sayd
Eudoxus
,
who
at
that
time
was
reading
the
passage
in
Bauni
;
and
it
is
a
second
circumstance
of
the
calumny
.
Bauni
do's
not
use
Pontius's
words
,
to
prove
a
man
may
expose
himself
to
the
danger
of
sinning
,
for
a
temporal
advantage
;
but
,
only
,
by
an
argument
call'd
à
fortiori
,
to
confirm
his
assertion
,
That
one
may
sometimes
absolve
a
person
that
is
in
a
dangerous
occasion
,
without
obliging
him
to
quit
it
,
when
there
is
just
cause
not
to
do
it
,
provided
the
person
be
truly
penitent
for
his
sins
past
,
and
have
a
firm
resolution
not
to
sin
any
more
.
This
occasion
,
sayd
he
,
a
little
lower
,
ceasing
to
be
a
near
one
,
in
the
notion
of
Divines
,
from
the
moment
it
ceases
to
be
voluntary
:
and
it
ceases
to
be
voluntary
,
from
the
time
,
that
with
a
stedfast
resolution
not
to
offend
God
,
there
is
a
necessity
to
continue
in
it
.
I
am
perfectly
of
your
opinion
,
added
Cleander
,
to
the
Abbot
,
that
Pascal
had
very
great
need
of
this
transition
,
to
set
off
,
and
make
some
sport
with
his
subject
.
But
let
us
go
on
,
and
make
an
end
.
The
remaining
part
of
the
Letter
we
are
examining
,
sayd
the
Abbot
,
relates
to
the
doctrin
of
probability
:
but
it
is
to
no
purpose
to
enter
again
into
this
matter
,
after
all
that
has
been
already
sayd
upon
it
;
especially
since
my
design
is
,
not
to
take
notice
of
all
Pascals
impostures
.
Nor
will
I
say
any
thing
of
an
opinion
,
he
,
in
the
same
Letter
,
attributes
to
Reginaldus
,
and
Father
Cellot
;
That
in
Moral
questions
the
new
Casuists
are
preferable
to
the
Antient
Fathers
,
althô
these
come
nearer
to
the
Apostle's
times
.
This
point
has
been
already
debated
,
and
I
am
of
opinion
,
that
we
ought
not
to
imitate
Pascal
in
his
repetitions
.
Here
they
stop'd
;
Cleander
and
Eudoxus
assuring
the
Abbot
,
that
they
were
extreamly
scandaliz'd
at
Pascal's
falsifications
;
and
at
the
unfaithfulness
of
the
memorials
he
made
use
of
in
writing
the
Provincial
Letters
:
then
they
agreed
at
what
hour
to
meet
again
the
next
day
,
to
examin
the
following
Letters
.
The
sixth
Discourse
.
SOme
unexpected
business
hinder'd
the
Abbot
from
meeting
at
the
time
appointed
.
Eudoxus
and
Cleander
,
nevertheless
,
resolv'd
to
go
on
with
their
design
;
not
in
judging
of
what
he
had
sayd
about
Morals
,
wherein
they
believ'd
they
shou'd
need
the
Abbot's
assistance
;
but
of
an
other
part
of
Perraults
commendation
,
of
the
Provincial
Letters
in
his
Paralelle
;
which
gave
them
an
occasion
to
criticize
upon
the
stile
,
and
purity
of
the
language
,
&c.
They
began
with
the
first
Letter
;
and
plainly
shew'd
,
by
several
instances
from
the
beginning
of
this
Discourse
to
page
217
,
that
this
author
was
too
lavish
in
his
Panegiric
,
and
very
much
out
,
when
he
affirm'd
,
that
in
these
Letters
there
was
nothing
but
purity
in
the
language
,
greatness
in
the
thoughts
,
and
wit
in
the
railleries
,
and
that
the
art
of
Dialogue
was
here
to
be
found
whole
and
intire
.
They
were
beginning
to
fall
upon
the
second
Letter
,
just
as
the
Abbot
alighted
.
While
we
were
waiting
for
you
,
sayd
Eudoxus
to
him
,
we
were
endevoring
to
take
up
a
better
opinion
of
Pascal
,
and
an
other
impression
than
what
you
yesterday
left
of
him
in
our
minds
.
We
also
endevor'd
to
lessen
the
horror
of
that
frightful
idea
you
gave
us
of
him
when
you
so
often
convinc'd
him
of
calumny
and
imposture
.
How
cou'd
you
go
about
it
,
sayd
the
Abbot
,
for
the
proofs
I
brought
,
are
perfectly
unanswerable
;
and
a
man
,
that
has
but
eyes
and
understands
how
to
read
,
cannot
but
be
satisfi'd
of
their
force
and
their
solidity
.
We
made
no
reflexion
upon
that
,
answer'd
Eudoxus
,
we
only
examin'd
,
what
right
he
had
to
the
qualities
of
an
extraordinary
wit
and
an
excellent
writer
.
Those
are
the
qualities
for
which
he
is
to
be
most
valued
,
replied
the
Abbot
,
and
not
at
all
incompatible
with
what
I
sayd
of
him
yesterday
.
Pascal
is
a
man
of
wit
,
a
good
writer
,
and
very
perfect
in
the
art
of
slandering
:
he
is
pleasant
,
bold
,
expert
,
and
happy
in
the
trade
of
lying
.
The
bare
reading
of
the
Provincial
Letters
discovers
the
two
first
qualities
,
and
the
observations
we
have
made
upon
them
do
palpably
demonstrate
all
the
rest
.
You
are
then
,
it
seems
,
convinc'd
,
sayd
Cleander
,
that
these
Letters
,
whatever
otherwise
they
may
be
,
are
at
least
a
Master-piece
of
wit
,
and
in
this
kind
one
of
the
wonders
of
the
world
.
Ho
,
not
so
,
answer'd
the
Abbot
,
to
say
that
it
is
a
pleasant
piece
,
and
wherein
there
is
a
great
deal
of
wit
,
and
art
,
is
,
what
one
in
justice
is
bound
to
say
:
but
to
say
,
that
it
is
a
Master-piece
,
and
without
faults
,
a
great
many
faults
,
a
man
must
be
very
much
Pascal's
friend
,
or
perswaded
by
his
friends
to
a
mighty
degree
of
obstinacy
.
I
am
of
opinion
,
that
he
writes
easily
,
naturally
,
and
with
life
,
but
he
neither
writes
purely
,
nor
exactly
,
and
Mr.
Perrault
,
in
saying
there
was
nothing
but
purity
in
the
language
,
did
not
speak
like
an
able
,
or
at
least
like
a
sincere
Acadamist
.
How
you
decide
the
matter
!
Mr.
Abbot
,
sayd
Cleander
laughing
,
we
durst
hardly
say
so
much
,
after
we
had
ran
over
,
and
seriously
examin'd
the
first
Letter
.
If
I
shou'd
shew
you
,
answer'd
the
Abbot
,
the
copy
I
have
at
home
,
you
cou'd
hardly
find
one
page
without
some
strokes
of
a
pencil
,
pointing
out
faults
against
the
purity
of
the
language
,
or
the
elegance
of
stile
,
or
the
art
of
Dialogue
,
and
very
often
,
also
,
marking
out
,
a
poor
,
mean
thought
,
or
a
pitiful
conceit
.
Are
there
as
many
,
proportionably
,
in
that
,
as
in
this
?
sayd
Eudoxus
,
shewing
him
the
first
Letter
,
which
they
had
newly
examin'd
,
and
scored
in
abundance
of
places
.
Very
near
as
many
,
answer'd
the
Abbot
.
Cleander
,
turning
over
the
book
interrupted
them
,
and
sayd
,
I
have
here
met
a
passage
,
which
really
shews
,
that
Pascal
understood
the
rules
of
Dialogue
:
but
it
also
shews
,
that
he
did
not
always
think
of
them
time
enuff
.
It
is
,
at
the
beginning
of
the
sixth
Letter
.
I
will
do
it
,
sayd
he
,
(
meaning
the
repetition
of
the
discourse
he
had
with
his
Jesuit
)
and
I
will
do
it
more
exactly
,
than
I
did
the
other
.
For
I
have
now
brought
my
table-book
,
to
mark
down
the
quotations
of
the
passages
,
and
I
am
very
sorry
I
did
not
bring
it
with
me
the
first
time
.
This
precaution
,
and
this
little
word
,
thrown
in
by
the
by
is
,
indeed
,
necessary
,
to
make
the
matter
have
some
seeming
truth
in
it
;
a
main
essential
thing
in
all
Dialogues
.
For
it
is
not
probable
,
he
cou'd
remember
,
exactly
,
all
the
places
the
Jesuit
had
cited
out
of
the
Casuists
,
and
yet
he
had
reason
to
mark
them
,
since
he
was
to
give
an
account
of
the
Conversation
to
his
friend
in
the
Country
.
But
that
which
is
very
pleasant
,
and
made
me
say
,
that
Pascal
do's
not
remember
the
rules
of
Dialogue
time
enuff
,
is
,
that
in
the
precedent
Letter
,
where
he
relates
a
former
discourse
,
he
had
had
with
the
Jesuit
,
where
at
he
sayd
he
had
no
table-book
,
there
are
yet
full
as
many
passages
quoted
;
the
books
,
the
chapters
,
and
the
very
pages
therein
are
set
down
,
at
least
,
as
exactly
as
in
this
.
Not
to
speak
of
that
list
of
near
fifty
Casuists
,
Divines
and
Canonists
,
whose
names
seem
to
him
so
difficult
to
be
pronounc'd
,
that
he
ask'd
his
Jesuit
,
whether
all
of
them
were
Christians
,
and
yet
,
notwithstanding
,
he
made
a
shift
,
even
without
a
table-book
,
to
remember
them
all
,
very
exactly
.
This
is
a
very
good
remark
,
answer'd
Eudoxus
;
but
in
all
appearance
,
this
precaution
,
being
taken
up
after
the
thing
was
over
,
must
have
been
the
effect
of
the
observation
of
some
one
of
Pascal's
friends
,
who
discover'd
this
fault
of
his
a
little
too
late
.
This
,
perhaps
,
was
the
reason
,
added
the
Abbot
,
laughing
,
that
we
have
found
in
his
fourth
and
fifth
Letters
so
many
false
citations
,
and
so
many
mangled
passages
out
of
Laiman
,
Bauni
,
and
Filiucius
.
If
Pascal
had
had
his
table-book
then
,
he
might
have
been
more
exact
;
but
it
is
manifest
,
that
in
writing
his
discourse
,
he
spoke
by
heart
.
As
to
the
rest
,
added
the
Abbot
,
if
the
then
critics
of
Port-Royal
did
oblige
Pascal
to
make
mention
here
of
his
table-book
,
that
his
following
Letters
might
appear
more
true
,
and
free
from
the
faults
he
committed
in
the
two
former
,
they
afterwards
alter'd
their
opinions
;
for
in
the
latter
editions
,
they
have
omitted
this
precaution
of
the
table-book
,
which
by
correcting
the
fault
you
speak
,
of
had
made
it
more
appear
.
It
is
true
,
answer'd
Eudoxus
,
reading
this
place
in
the
edition
in
twelves
,
which
he
had
in
his
hands
,
that
this
article
is
left
out
;
but
now
we
are
upon
this
subject
,
continu'd
he
,
I
find
that
Pascal
had
not
yet
sufficiently
reflected
upon
the
rules
of
Dialogue
,
when
he
suppos'd
his
Letters
were
become
public
,
and
,
in
his
eighth
,
writ
to
his
friend
in
the
Country
,
that
every
one
in
Paris
was
guessing
at
the
author
;
some
saying
it
was
a
Doctor
of
Sorbonne
,
others
,
fathering
them
upon
four
or
five
persons
,
who
,
like
himself
,
were
neither
Priests
,
nor
Church-men
.
This
alone
,
takes
away
all
appearance
of
truth
,
from
the
conversations
related
in
the
eighth
,
ninth
,
and
tenth
Letters
.
For
to
be
able
to
continue
these
discourses
with
his
Casuist
,
it
must
be
suppos'd
,
the
Jesuits
were
ignorant
,
that
the
former
Letters
ran
about
,
and
were
spread
all
over
Paris
;
and
did
not
know
,
that
all
the
world
were
delighted
with
them
;
that
their
mysteries
were
discover'd
,
and
all
honest
men
enrag'd
at
them
.
Now
,
most
certainly
,
this
ignorance
of
the
Jesuits
in
a
point
that
touch'd
them
so
near
,
seems
too
gross
to
carry
any
likelihood
of
truth
with
it
.
Pascal
was
very
much
out
here
,
and
did
not
sufficiently
reflect
upon
the
matter
.
There
is
yet
,
answer'd
the
Abbot
,
an
other
more
considerable
fault
,
which
runs
thrô
all
Pascals
Dialogues
,
and
it
is
,
that
he
overstrains
and
carryes
too
far
the
character
of
his
chief
Actor
.
The
first
and
great
Personage
of
his
Dialogues
,
is
a
Jesuit
,
a
well
meaning
good
man
and
without
trics
;
who
franckly
tells
all
he
desires
to
fish
out
of
him
.
This
is
not
much
amiss
,
and
Pascal
has
,
by
this
contrivance
,
a
fair
game
on
't
.
But
of
this
plain
simple
Jesuit
,
which
at
first
he
made
him
seem
to
be
,
he
has
insensibly
made
a
natural
,
a
sot
,
and
silly
to
the
highest
degree
.
He
laughs
at
him
,
and
mock's
him
to
his
face
;
he
openly
rallyes
him
without
his
perceiving
it
;
he
foolishly
runs
into
snares
,
that
any
one
might
plainly
see
were
laid
to
catch
him
;
he
makes
him
speak
the
greatest
impertinences
imaginable
;
and
all
this
he
makes
him
do
,
in
the
name
,
or
as
the
mouth
,
of
the
whole
Society
;
and
takes
all
he
says
for
granted
;
believes
his
quotations
true
;
the
sense
he
gives
them
;
the
principles
he
lay's
down
;
and
the
application
he
makes
of
the
whole
.
I
know
there
were
Critics
at
Port-Royal
,
who
also
found
this
fault
with
the
main
point
of
his
Comedies
.
But
it
was
answer'd
,
that
,
notwithstanding
,
it
was
to
be
pass'd
over
,
and
the
same
method
to
be
still
continu'd
;
that
the
Provincial
Letters
with
this
fault
,
had
all
the
effect
that
cou'd
be
expected
from
them
;
that
the
nicety
was
unseasonable
;
that
very
few
wou'd
take
notice
of
it
;
and
that
when
once
the
greatest
part
of
the
world
was
got
into
a
vein
of
laughing
at
any
thing
,
or
upon
any
subject
,
the
most
exact
and
observing
must
,
whether
they
will
or
no
,
carry
on
the
same
humor
.
However
it
was
resolv'd
,
that
before
the
following
editions
,
there
shou'd
be
an
advertisment
to
the
reader
,
wherein
this
Person
's
character
was
to
be
justifi'd
,
as
much
as
possible
;
in
the
same
manner
,
almost
,
as
Molicre
had
apologiz'd
for
his
Man-hater
in
his
preface
to
his
Comedy
,
le
Misanthrope
.
This
Father
,
we
are
told
in
the
advice
to
the
Reader
,
is
a
good
man
,
as
there
are
many
such
among
them
,
who
wou'd
have
hated
the
wickedness
and
malice
of
his
Society
had
he
been
acquainted
with
it
......
he
that
heard
him
was
neither
willing
to
shock
him
,
nor
to
consent
to
his
doctrin
;
but
receiv'd
it
with
a
double
meaning
raillery
;
which
might
have
sufficiently
discover'd
his
sense
to
any
person
less
prejudic'd
than
this
Casuist
.
Double
meaning
raillery
,
answer'd
Eudoxus
!
witness
what
Pascal
says
in
his
fifth
Letter
,
after
the
passage
out
of
Bauni
,
concerning
the
seeking
for
occasions
.
Truly
,
says
I
to
him
,
I
seem
to
be
in
a
dream
,
when
I
find
Religious
men
speak
in
this
manner
.
What
double
meaning
raillery
is
this
?
of
all
Pascal's
railleries
,
continu'd
he
,
there
are
not
three
,
that
can
be
call'd
by
that
name
.
The
writer
of
this
advice
to
the
Reader
calls
this
Jesuit
a
good
man
,
he
ought
,
without
doubt
if
he
wou'd
have
spoken
properly
to
have
call'd
him
an
Ideot
.
Such
a
man
cou'd
never
have
had
in
the
Society
,
the
quality
Pascal
gives
him
of
a
Casuist
.
And
what
this
man
says
is
so
false
,
that
among
the
Jesuits
there
are
many
like
him
,
that
there
cou'd
hardly
be
found
two
like
him
,
among
all
the
most
solitary
hermits
in
the
world
;
and
I
do
verily
believe
,
that
one
must
go
to
Bedlam
,
to
meet
with
such
an
other
example
of
madness
and
folly
.
Pardon
me
,
sayd
Eudoxus
,
one
needs
go
but
to
the
Jacobins
:
the
Dominican
in
the
second
Letter
,
is
,
altogether
,
as
silly
as
the
Jesuit
is
in
the
others
.
These
two
personages
are
both
cast
in
the
same
mould
:
but
I
think
it
wou'd
have
done
well
to
have
made
some
little
difference
between
their
characters
.
I
no
sooner
meet
the
Jesuit
in
the
fourth
Letter
,
than
the
Jacobin
comes
into
my
mind
.
But
to
speak
freely
,
Pascal's
having
made
the
one
to
resemble
the
other
so
exactly
,
is
no
sign
that
his
wit
or
fancy
was
over
fertil
or
luxuriant
.
As
I
was
lately
reading
with
one
of
my
friends
,
added
the
Abbot
,
Horace
de
Arte
Poëtica
,
we
paus'd
a
while
,
to
consider
one
of
the
most
essential
precepts
,
given
by
this
Poët
of
the
art
of
Dialogue
,
extreamly
ill
observ'd
in
Pascal's
Letters
,
and
compriz'd
in
these
three
verses
.
Si
quid
inexpertum
scenae
committis
,
&
andes
Personam
formare
novam
;
servetur
ad
imum
Qualis
ab
incepto
processerit
,
&
sibi
const●t
.
And
't
is
what
is
daily
sayd
,
that
when
a
man
has
once
given
a
character
to
a
new
personage
,
brought
upon
the
Stage
,
he
must
take
care
to
carry
it
on
exactly
,
every
where
to
the
end
of
the
Scene
or
Play
.
The
figure
,
or
character
he
has
given
the
Jesuits
in
his
Letters
,
is
most
certainly
new
,
and
altogether
peculiar
to
Pascal
.
In
the
beginning
of
the
Scene
,
he
gives
them
,
successfully
enuff
,
the
character
of
wit
,
policy
,
and
address
,
of
men
who
understand
how
to
insinuat
themselves
into
the
Courts
of
Princes
,
to
get
into
the
confidence
of
great
men
,
to
win
the
people's
affections
,
and
make
themselves
Masters
of
their
Consciences
,
by
certain
arts
that
for
a
long
time
had
been
kept
secret
.
But
after
he
had
improv'd
as
much
as
he
was
able
,
to
their
disadvantage
,
the
mystery
of
probability
,
the
better
to
back
and
support
this
notion
and
idea
,
and
to
confirm
his
readers
in
it
,
he
proceeds
to
the
direction
of
intention
;
which
in
his
way
of
explaining
is
very
ridiculous
;
he
makes
the
Jesuits
speak
of
it
,
in
so
pitiful
a
manner
,
say
so
many
poor
things
,
and
advance
so
many
extravagances
,
and
so
gross
and
undisguis'd
impieties
,
that
the
first
thought
of
a
reader
,
who
reflected
never
so
little
,
must
be
to
ask
where
is
all
this
pretended
policy
and
cunning
of
the
Jesuits
?
What
?
did
the
Jesuits
design
to
establish
themselves
in
all
parts
of
the
earth
,
to
make
themselves
Masters
of
the
people's
consciences
,
to
govern
in
the
Courts
of
Princes
,
to
get
into
the
confidence
of
Prelats
,
and
Magistrates
,
and
all
this
by
authorizing
robberies
,
violences
,
murders
,
duels
,
simonie
and
the
disobedience
of
inferiors
towards
their
superiors
?
in
one
word
,
by
all
those
things
,
which
give
men
the
most
horrid
apprehensions
,
and
most
capable
of
disturbing
the
peace
of
the
public
,
of
giving
Princes
the
greatest
disquiets
,
and
of
scandalising
the
most
honest
men
.
And
which
is
more
by
printing
and
publishing
all
this
,
in
France
,
Spain
,
Germany
,
Italy
,
and
Rome
,
as
Pascal
is
pleas'd
to
suppose
.
But
do
you
remember
,
added
the
Abbot
,
what
he
says
in
his
thirteenth
and
fourteenth
Letters
?
for
it
is
in
those
,
chiefly
,
he
takes
upon
him
to
preach
against
and
run
down
the
Jesuits
.
There
after
he
had
cul'd
some
lines
out
of
the
texts
of
several
of
their
authors
,
which
in
his
seventh
Letter
he
had
attack'd
,
and
which
the
Jesuits
had
defended
,
and
which
in
these
two
Letters
he
had
again
stich'd
and
put
together
,
with
all
possible
art
and
malice
,
he
addresses
himself
to
the
Jesuits
,
as
if
they
had
been
The
Devil's
agents
,
devoted
to
execute
this
insernal
spirit's
orders
,
and
declar'd
enemies
to
the
Gospel
.
They
are
,
no
longer
,
those
refin'd
,
skilful
,
politicians
,
those
Master-hypocrites
,
perfect
in
the
art
of
disguising
their
thoughts
;
they
are
men
,
whose
own
words
and
assertions
,
without
any
artifice
,
or
wresting
,
make
them
,
openly
,
accomplices
with
all
the
most
revengeful
and
malicious
Duellists
and
Murderers
.
What
think
you
?
do
these
things
hang
well
together
?
and
is
this
his
character
all
of
a
piece
?
This
observation
,
answer'd
Eudoxus
,
seems
very
well
carry'd
on
;
and
opens
a
way
for
judging
of
some
particular
passages
in
the
Provincial
Letters
,
after
a
very
different
manner
from
the
judgment
the
world
has
hitherto
pass'd
upon
them
.
But
,
if
you
please
,
we
will
persue
our
design
,
and
begin
with
the
examination
of
the
sixth
Letter
.
That
was
my
own
intention
,
sayd
the
Abbot
,
and
therefore
I
am
well
pleas'd
with
your
proposition
.
The
following
part
of
the
sixth
Discourse
.
CLeander
and
Eudoxus
,
to
make
the
more
hast
,
had
,
the
day
before
,
agreed
to
compare
Pascal's
quotations
,
one
by
one
,
with
the
Jesuits
books
,
and
divided
between
themselves
the
several
passages
.
They
had
also
mark'd
in
the
authors
,
the
matters
in
question
,
so
that
now
they
had
no
more
left
to
do
,
but
to
open
their
books
,
and
communicate
their
respective
reflexions
to
each
other
.
The
first
article
in
this
Letter
,
is
part
of
my
province
,
sayd
Eudoxus
.
Pascal
,
accuses
there
the
Jesuits
,
of
interpreting
the
Popes
Bulls
in
favor
of
sinners
,
and
in
particular
,
that
,
by
which
Gregory
the
XIV
has
declar'd
murderers
unworthy
of
the
sanctuary
and
protection
of
Churches
,
and
that
they
ought
to
be
drawn
out
thence
by
force
,
and
put
into
the
hands
of
justice
.
Before
we
go
any
farther
,
sayd
the
Abbot
,
interrupting
him
,
what
think
you
of
these
Gentlemen
?
do
they
not
do
very
handsomly
to
reproch
the
Jesuits
with
the
interpretation
of
a
Bull
?
they
who
had
the
impudence
and
the
rashness
,
to
laugh
at
,
and
make
sport
with
,
the
decree
,
or
Constitution
,
made
by
one
Pope
in
matters
of
faith
,
confirm'd
by
an
other
Pope
,
and
receiv'd
by
all
Christians
,
they
,
whose
chief
Hero
fully
inform'd
of
the
censures
of
two
Popes
,
and
of
the
most
eminent
Prelats
of
the
Kingdom
,
against
the
Mons
Testament
,
had
yet
the
confidence
to
say
and
Print
,
that
they
cou'd
not
meddle
with
,
or
fall
upon
this
book
without
being
guilty
of
folly
and
impertinence
?
This
wou'd
be
a
puzzling
instance
,
sayd
Cleander
,
to
a
Jansenist
:
but
you
know
very
well
,
that
I
am
not
one
:
but
after
all
,
the
Jansenist
may
be
in
the
wrong
,
and
yet
the
Jesuit
not
in
the
right
.
Let
us
see
then
,
sayd
he
to
Eudoxus
,
whether
you
can
bring
off
Escobar
from
this
business
an
other
way
.
I
have
taken
some
pains
about
the
matter
,
answer'd
Eudoxus
,
and
I
have
also
known
by
experience
,
on
this
occasion
,
how
useful
Mr.
Abbot's
help
has
prov'd
to
us
in
our
examination
of
the
Provincial
Letters
.
I
read
at
first
the
beginning
of
the
sixth
Letter
,
to
which
I
pray
you
listen
.
Sir
I
told
you
at
the
end
of
my
last
letter
,
that
this
good
Father
,
the
Jesuit
,
had
promis'd
to
make
me
understand
,
in
what
manner
the
Casuists
do
reconcile
the
contradictions
that
are
between
their
opinions
and
the
Popes
decisions
,
the
Councels
and
the
Scripture
.
At
my
second
visit
,
he
did
,
really
,
instruct
me
in
the
matter
;
and
I
'le
repeat
to
you
what
pass'd
between
us
.
One
of
the
ways
we
have
,
sayd
the
good
Father
,
to
reconcile
these
contradictions
,
is
,
by
the
interpretations
of
some
terms
.
For
example
,
Pope
Gregory
the
XIV
has
declar'd
,
that
Assassins
or
Murderes
ought
not
to
enjoy
the
benefit
of
Sanctuary
in
Churches
,
but
to
be
drawn
out
thence
.
However
our
four
and
twenty
old
men
say
,
tr.
6.
ex.
4.
n.
27.
That
those
who
kill
men
,
treacherously
,
ought
not
to
incur
the
penalties
of
this
Bull.
This
seems
to
you
,
to
be
contrary
to
the
Popes
decree
;
but
they
reconcile
it
by
interpreting
the
word
Assassin
as
they
do
by
these
words
.
Are
not
Murderers
unworthy
to
enjoy
the
privilege
of
Churches
?
Yes
by
the
Bull
of
Gregory
XIV
,
but
we
understand
by
the
word
ASSASSIN
,
those
who
have
taken
mony
to
kill
a
man
treacherously
.
Whence
it
comes
to
pass
,
that
those
,
who
Murder
,
without
receiving
any
reward
,
but
only
to
oblige
their
friends
,
are
not
call'd
ASSASSINS
.
The
first
thing
I
did
,
sayd
Eudoxus
,
was
to
consult
the
text
of
Escobar
,
to
see
whether
it
were
faithfully
reported
;
and
I
was
surpriz'd
,
to
find
the
assertion
,
directly
contrary
to
what
was
cited
.
he
that
treacherously
kills
a
man
,
whether
by
sword
or
poison
,
is
excluded
from
the
privilege
of
the
Church's
Sanctuary
.
Proditoriè
aliquem
occidens
,
seu
ferro
,
seu
veneno
,
caretne
Ecclesiae
immunitate
?
Caret
.
Now
you
see
another
plain
falsification
to
encrease
Pascal's
list
.
But
,
reading
on
Escobar's
text
,
I
found
the
bad
opinion
I
conceiv'd
of
the
accuser
,
did
not
prevent
,
my
taking
up
,
from
the
following
words
,
a
disadvantagious
suspicion
of
the
person
accus'd
.
A
man
is
sayd
to
kill
treacherously
,
when
he
kills
one
who
did
no
way
distrust
him
;
for
which
reason
he
who
kills
his
enemy
is
not
call'd
a
traitor
,
althô
he
had
layn
in
wait
for
him
,
and
struck
,
stab'd
,
or
shot
him
behind
.
This
,
at
first
,
seem'd
to
me
,
to
have
all
the
air
and
contrivance
of
a
distinction
and
the
subtility
of
a
Casuist
.
I
read
on
:
Have
the
Assassins
or
Murderers
a
right
to
the
privilege
of
the
Church's
Sanctuary
?
No
,
according
to
the
decree
of
Gregory
XIV
.
I
understand
by
the
word
ASSASSIN
,
a
man
who
has
taken
mony
,
on
set
purpose
,
to
ly
in
wait
,
surprize
and
kill
an
other
;
who
is
not
upon
his
guard
,
nor
distrustful
of
him
For
which
reason
,
he
,
who
,
without
receiving
any
mony
,
kills
a
man
only
to
pleasure
his
friend
,
is
not
call'd
an
ASSASSIN
.
As
to
the
rest
,
all
those
,
who
are
accessory
to
the
murder
,
who
favor
,
or
give
the
Murderer
succor
,
or
carry
him
off
,
are
depriv'd
of
the
right
of
Sanctuary
.
The
first
part
of
this
decision
,
continu'd
Eudoxus
,
appears
as
loose
,
as
the
last
seems
severe
;
and
I
cou'd
not
tell
what
to
think
on
't
.
As
to
the
matter
of
Bulls
,
I
have
heard
it
sayd
,
in
general
,
that
they
are
written
in
a
particular
stile
and
language
,
which
a
man
must
understand
well
to
judge
of
them
aright
.
This
made
me
suspend
my
judgment
upon
this
point
;
but
I
went
immediatly
to
consult
a
neighbor
and
a
friend
of
mine
,
who
is
a
very
able
Canonist
,
and
ask'd
him
his
thoughts
upon
this
decision
of
Escobar
.
After
he
had
read
it
quite
thrô
,
he
told
me
,
no
body
cou'd
speak
more
justly
,
or
more
learnedly
than
this
Jesuit
had
done
.
In
all
appearance
,
sayd
he
,
you
are
most
scandalis'd
at
the
definitions
he
gives
of
the
words
Assassin
and
Treachery
,
and
the
restrictions
he
adds
to
them
:
but
your
surprise
will
he
over
,
as
soon
as
you
have
heard
the
history
of
this
Bull.
You
must
know
then
,
continu'd
he
,
that
the
immunities
and
privileges
of
Churches
,
have
always
been
,
and
,
still
,
are
,
to
this
day
,
look'd
upon
in
Italy
,
as
a
point
of
the
last
importance
;
which
the
Popes
,
on
all
occasions
,
have
extreamly
recommended
to
the
Ecclesiastical
Magistrates
,
and
which
they
have
commanded
them
zealously
to
maintain
,
against
the
attempts
of
secular
Magistrates
;
but
yet
,
notwithstanding
,
abuses
having
crept
in
,
and
this
privilege
,
having
been
the
occasion
of
many
horrid
crimes
,
some
Popes
,
particularly
,
Sixtus
IV
and
Pius
V
,
thought
fit
to
restrain
them
,
and
by
their
Bulls
made
on
this
account
permitted
,
that
certain
criminals
might
be
drawn
out
of
the
Churches
,
and
deliver'd
into
the
hands
of
secular
justice
,
without
regard
to
any
immunities
whatsoever
.
Afterwards
the
secular
Magistrates
extended
these
Bulls
farther
than
the
Popes
intended
;
which
oblig'd
Gregory
XIV
to
make
a
new
decree
,
for
the
more
exact
regulation
of
these
things
,
and
for
the
taking
away
all
difficulties
,
contentions
,
and
disputes
;
wherein
he
declares
,
more
particularly
,
the
criminals
and
the
crimes
,
that
were
to
be
excepted
from
privilege
,
together
with
the
manner
of
proceeding
on
such
occasions
.
Those
,
who
kill
men
treacherously
,
and
Assassins
and
Murderers
are
in
the
number
of
criminals
excepted
;
Qui
proditoriè
proximum
suum
occiderint
,
aut
Assassinij
.
But
in
the
end
,
he
forbids
,
that
any
other
crimes
,
or
criminals
,
except
such
as
are
expresly
mention'd
in
the
Bull
,
shou'd
be
excluded
from
the
sanctuary
and
privilege
of
Churches
.
You
must
likewise
know
,
sayd
he
to
me
,
that
,
in
the
explication
of
these
kind
of
Bulls
,
men
take
care
to
speak
with
all
the
exactness
and
rigor
of
law
,
and
as
much
,
as
possible
,
not
to
give
the
terms
any
other
signification
than
what
is
receiv'd
and
authoris'd
by
the
stile
and
usage
of
lawyers
.
Now
in
the
law
,
proditoriè
occidere
,
and
the
word
Assassinius
have
no
larger
a
signification
than
that
,
which
Escobar
here
gives
them
;
whereupon
my
Canonist
made
me
read
Calvin's
Lexicon
juris
,
Bartholus
,
Ambrosius
,
Farinacius
,
Covarruvios
,
and
Clement
the
VIII
.
He
moreover
added
,
that
if
Escobar
had
spoken
otherwise
,
he
had
not
follow'd
the
doctrin
of
lawyers
,
nor
the
terms
,
nor
intention
of
the
Bull
,
and
,
contrary
to
the
prohibition
,
wou'd
have
restrain'd
,
more
than
he
ought
to
have
done
,
a
privilege
,
of
which
the
holy
See
is
very
jealous
.
But
perceiving
I
had
brought
with
me
Escobar
and
the
Provincial
Letters
,
he
guess'd
the
occasion
of
my
doubt
,
and
sayd
to
me
,
that
Pascal
was
in
the
wrong
for
attacking
Escobar
upon
this
point
;
and
if
he
had
not
a
little
falsifi'd
the
matter
,
he
had
in
it
betray'd
,
at
least
,
his
own
ignorance
.
I
answer'd
,
that
I
wou'd
freely
pardon
his
ignorance
,
provided
it
were
invincible
,
but
for
that
I
wou'd
not
swear
.
Your
Canonist
,
sayd
the
Abbot
,
might
have
also
added
,
that
Escobar
,
in
speaking
so
,
had
but
follow'd
the
usage
of
all
Italy
,
and
Spain
;
where
this
Bull
is
observ'd
after
the
manner
wherein
he
has
explain'd
it
.
You
may
see
then
,
concluded
Eudoxus
,
that
here
is
another
point
dispatch'd
to
the
honor
of
Pascal
,
who
had
waded
too
far
into
a
matter
he
did
not
understand
.
That
's
true
,
answer'd
the
Abbot
,
but
whatever
opinion
you
take
up
of
the
imprudence
,
or
ignorance
of
Pascal
,
do
not
forget
his
falsification
of
this
passage
:
which
you
your self
acknowledg'd
in
the
beginning
,
where
you
saw
he
made
Escobar
speak
the
direct
contrary
to
what
he
had
sayd
.
We
shall
be
sure
to
keep
an
account
of
all
,
reply'd
Eudoxus
.
Do
you
imagin
,
sayd
Cleander
to
Eudoxus
,
that
it
has
cost
me
less
pains
,
than
it
has
done
you
,
to
inform
my self
fully
in
the
charge
Pascal
has
drawn
up
against
the
Jesuit
Vasquez
,
touching
Alms
?
you
must
know
then
,
that
I
read
over
last
night
at
full
length
,
this
Divines
treatise
upon
this
subject
;
which
took
up
my
time
till
midnight
:
but
I
do
not
at
all
repent
the
pains
I
have
taken
.
For
it
is
hard
to
meet
,
upon
that
subject
,
a
work
more
instructive
and
more
judicious
,
or
where
more
is
decided
by
the
authority
of
Scripture
,
Fathers
and
Canons
.
And
as
for
the
fourth
chapter
,
which
Pascal
has
found
fault
with
,
I
wish
that
all
our
benefic'd
Priests
and
Abbots
,
who
thunder
against
,
and
run
down
in
words
,
the
loose
Morals
,
wou'd
read
it
with
attention
,
and
practise
it
exactly
:
I
shou'd
then
willingly
refer
my self
to
their
opinion
.
What
you
say
do's
very
much
surprise
me
,
answer'd
Eudoxus
:
for
mind
I
pray
what
our
Pascal
says
upon
the
point
.
In
the
same
manner
,
it
is
sayd
in
the
Gospel
,
Give
Alms
of
your
superfluities
,
or
of
what
you
have
to
spare
,
and
yet
,
notwithstanding
,
many
Casuists
have
found
out
ways
,
to
free
the
richest
persons
from
the
obligation
of
giving
alms
;
this
also
may
seem
,
to
you
,
contrary
to
the
rules
of
the
Gospel
;
but
it
is
easily
reconcil'd
,
by
interpreting
the
word
superfluities
,
or
to
spare
,
in
such
a
way
,
as
that
no
body
shall
have
more
than
enuff
;
and
this
the
learned
Vasquez
has
done
in
his
treatise
of
alms
ch.
4.
What
worldly
men
hoard
up
to
raise
and
better
their
own
and
their
relations
state
and
condition
,
is
not
call'd
superfluous
:
for
which
reason
you
will
hardly
find
,
that
any
of
these
people
who
live
in
the
world
,
have
more
than
enuff
,
no
not
even
Kings
themselves
.
What
,
sayd
Eudoxus
,
has
Pascal
falsifi'd
this
passage
also
of
Vasquez
?
yes
,
answer'd
Cleander
,
this
passage
also
is
falsifi'd
;
and
it
is
only
by
vertue
of
this
falsification
,
that
Pascal
concludes
from
Vasquez's
doctrin
,
That
the
Casuists
have
found
out
means
to
free
the
richest
people
from
the
obligation
of
giving
alms
.
This
conclusion
do's
not
at
all
follow
from
this
Divine's
doctrin
;
but
it
is
directly
contrary
to
it
;
the
reading
the
whole
passage
,
of
which
Pascal
has
quoted
but
one
part
,
will
,
without
more
ado
,
convince
you
of
this
truth
.
The
falsification
consists
in
this
,
that
Pascal
has
made
Vasquez
say
,
in
general
,
That
one
cou'd
hardly
ever
find
any
thing
superfluous
among
secular
or
worldly
people
.
Whereas
Vasquez
had
only
sayd
,
That
it
cou'd
hardly
be
found
,
that
worldly
men
had
any
thing
superfluous
,
with
reference
to
their
state
and
condition
.
Take
notice
of
these
last
words
to
their
state
,
which
Pascal
has
retrench'd
and
left
out
,
you
'll
quickly
see
of
what
importance
they
are
.
Vasquez
,
in
the
place
quoted
,
comparing
the
obligation
of
benefic'd
persons
,
with
that
of
pure
laies
in
giving
of
alms
,
speaks
after
this
manner
.
First
I
hold
,
that
Ecclesiastics
,
as
well
as
Seculars
,
are
oblig'd
to
succor
and
relieve
their
neighbors
,
in
their
extream
necessities
;
as
for
other
great
necessities
graves
necessitates
,
the
Ecclesiastics
are
oblig'd
to
ease
and
comfort
them
,
at
least
,
out
of
what
is
superfluous
to
their
condition
,
and
sometimes
out
of
what
is
necessary
to
it
,
as
I
have
already
sayd
even
of
Secular
men's
obligation
;
Graves
etiam
necessitates
statûs
proximorum
&
alias
graves
tenentur
Ecclesiastici
sublevare
,
ut
minimùm
de
superfluo
statûs
&
aliquando
de
necessario
,
ut
supra
de
saecularibus
diximus
.
But
,
continu'd
Vasquez
,
there
is
a
very
great
and
notable
difference
,
between
Seculars
and
Ecclesiasties
.
For
first
,
laics
are
not
oblig'd
to
go
and
seek
out
the
poor
,
but
only
to
give
alms
to
those
they
meet
;
whereas
Ecclesiastics
,
and
chiefly
Bishops
,
as
Corduba
has
very
well
observ'd
,
are
oblig'd
to
go
and
seek
them
;
because
they
are
the
Fathers
of
the
poor
,
and
the
care
of
them
do's
particularly
belong
to
them
.
Secondly
,
because
lay-men
have
a
right
,
to
treasure
up
part
of
their
patrimony
,
to
alter
or
better
their
own
,
or
their
relations
circumstances
and
condition
.
And
what
is
thus
reserv'd
is
not
call'd
superfluous
in
this
respect
.
Et
tunc
illud
non
dicitur
superfluum
.
Whence
it
comes
to
pass
,
that
upon
this
account
,
it
can
hardly
be
sayd
,
that
lay-men
,
even
Kings
,
have
any
thing
superfluous
to
their
condition
.
Vnde
vix
in
saecularibus
invenies
etiam
in
Regibus
,
superfluum
statui
.
But
neither
Bishops
,
nor
other
Ecclesiastics
,
can
make
use
of
their
benefices
,
to
enlarge
their
fortune
,
or
raise
themselves
,
or
their
relations
to
any
higher
degree
.
Because
,
that
out
of
the
revenues
of
the
Church
they
have
only
a
right
to
an
honest
livelihood
for
themselves
;
and
therefore
hardly
any
,
that
have
good
livings
,
but
either
have
,
or
may
have
,
what
is
superfluous
to
their
state
and
condition
,
if
they
live
modestly
and
manage
well
.
Pray
read
no
more
,
sayd
Eudoxus
,
interrupting
him
;
the
falsification
you
have
taken
notice
of
,
is
,
not
only
,
an
undoubted
matter
of
fact
,
but
it
is
yet
also
true
,
that
this
passage
alone
,
is
sufficient
to
shew
,
the
vanity
and
the
falshood
of
all
Pascal's
reasonings
.
For
not
only
Ecclesiastics
,
and
benefic'd
persons
,
are
here
treated
,
as
severely
,
as
they
cou'd
wish
,
and
much
more
roughly
than
many
desire
,
but
we
likewise
see
,
he
obliges
the
Seculars
also
,
to
relieve
their
neighbors
,
as
well
in
their
extream
,
as
in
their
other
,
great
and
considerable
,
necessities
,
At
the
expense
of
the
superfluous
part
of
their
fortune
,
and
even
of
that
which
is
necessary
to
their
state
and
condition
of
life
.
Vt
minimum
de
superfluo
statûs
&
aliquando
de
necessario
ut
supra
de
saecularibus
diximus
.
How
then
is
it
possible
,
to
draw
such
a
conclusion
as
Pascal
makes
from
such
a
doctrin
;
That
as
to
a
man's
salvation
it
wou'd
be
as
safe
,
according
to
Vasquez
,
not
to
give
alms
,
provided
he
have
but
ambition
enuff
to
hinder
him
from
having
any
thing
superfluous
,
as
it
is
safe
,
according
to
the
Gospel
,
to
have
no
ambition
,
that
you
may
have
wherewithal
to
give
alms
and
relieve
the
poor
?
This
conclusion
appears
now
to
me
as
false
,
as
the
expression
always
seem'd
obscure
,
ill
turn'd
and
very
much
wrested
.
I
do
not
intend
,
answer'd
Cleander
,
laughing
,
thus
to
lose
the
pains
I
have
taken
in
studying
the
doctrin
of
Vasquez
.
Have
the
patience
,
I
pray
you
,
to
hear
the
substance
of
it
.
Vasquez
do's
not
account
these
two
reasons
of
Cajetan
to
be
solid
enuff
,
for
the
establishment
of
the
precept
of
giving
alms
;
and
,
particularly
,
refutes
that
which
he
takes
,
from
the
obligation
of
giving
what
is
superfluous
,
by
vertue
of
the
law
of
nations
.
Besides
,
Afterwards
,
upon
occasion
of
the
several
degrees
of
obligation
all
men
are
under
of
giving
alms
out
of
their
superfluities
,
Vasquez
explains
two
ways
,
wherein
wealth
may
be
sayd
to
be
superfluous
to
the
possessor's
state
and
condition
.
He
says
it
may
be
sayd
to
be
superfluous
,
either
with
reference
to
the
state
he
is
actually
in
,
or
with
reference
to
a
higher
state
,
supposing
he
may
have
a
right
to
raise
himself
to
that
state
,
and
may
do
it
without
sin
.
Quem
ego
licitè
possum
acquirere
:
So
that
the
same
thing
may
be
sayd
to
be
,
and
not
to
be
superfluous
in
different
respects
.
It
will
be
superfluous
to
my
present
state
,
if
it
be
not
absolutly
necessary
to
the
conservation
of
my
being
.
But
it
will
not
be
superfluous
,
with
reference
to
the
state
I
may
lawfully
acquire
,
if
I
cannot
otherwise
raise
my self
to
it
.
Whereupon
Vasquez
puts
a
case
of
conscience
,
to
wit
,
whether
a
man
,
seeing
his
neighbor
ready
to
fall
from
the
condition
he
is
in
,
be
oblig'd
,
under
pain
of
mortal
sin
,
to
maintain
him
in
it
,
by
giving
him
the
mony
,
wherewith
he
design'd
to
raise
himself
to
a
station
he
might
lawfully
aspire
to
.
And
he
answers
that
he
is
not
oblig'd
.
That
is
to
say
,
answer'd
Eudoxus
,
that
if
I
am
a
Counsellor
of
Parlament
,
and
see
one
of
my
Brethren
forc'd
to
quit
his
place
,
because
he
is
unable
to
support
the
expense
,
I
am
not
oblig'd
to
give
him
the
mony
,
with
which
I
intended
to
purchase
a
Master
of
Requests
office
,
to
which
I
might
lawfully
aspire
.
This
instance
,
sayd
Cleander
,
explains
the
thing
perfectly
well
.
And
thence
Vasquez
concludes
,
that
,
even
,
according
to
the
principles
of
Cajetan
,
who
agrees
with
him
in
the
notion
and
distinction
of
superfluity
,
a
man
will
be
under
none
,
or
small
obligation
,
to
relieve
his
neighbor
,
supposing
this
obligation
be
taken
precisely
to
depend
upon
what
he
has
of
superfluity
.
This
is
only
a
consequence
ad
hominem
,
to
speak
in
the
language
of
the
Schools
,
to
demonstrate
to
Cajetan
,
that
the
reason
,
upon
which
he
founds
the
obligation
of
giving
alms
,
is
not
a
true
reason
.
His
argument
is
indeed
both
strong
and
good
,
sayd
Eudoxus
.
Listen
now
,
answer'd
Cleander
,
to
the
conclusions
he
draws
from
the
principle
he
lays
down
,
that
the
obligation
of
giving
alms
is
precisely
founded
upon
charity
,
whereby
you
will
see
,
whether
this
Divine
be
over
loose
in
the
matter
.
This
,
in
his
opinion
,
is
the
order
charity
prescribes
for
succoring
our
neighbor
.
You
are
not
oblig'd
to
relieve
your
Brother
,
How
can
the
love
of
God
dwell
in
me
,
if
in
such
a
necessity
,
I
esteem
my
honor
and
my
wealth
more
,
than
the
life
of
my
neighbor
?
This
being
suppos'd
,
continues
he
,
if
my
neighbor
be
in
danger
of
death
(
which
is
commonly
call'd
extream
necessity
)
or
if
he
be
just
falling
into
a
great
fit
of
sickness
,
I
am
oblig'd
to
relieve
him
,
with
all
that
is
superfluous
to
the
entertainment
and
subsistance
of
my self
,
and
those
who
depend
upon
me
......
If
I
do
not
expose
all
my
fortune
,
to
prevent
my
neighbors
falling
into
this
evil
,
I
do
not
keep
and
follow
the
rules
and
order
of
charity
.
Secondly
,
to
observe
this
very
order
,
if
my
neighbor
runs
the
risk
of
losing
his
reputation
,
this
being
a
thing
more
pretious
than
gold
,
or
any
office
,
or
employment
to
be
bought
with
gold
,
I
am
oblig'd
to
secure
him
from
this
evil
,
thô
I
shou'd
thereby
fall
from
my
present
state
and
condition
,
and
which
is
yet
more
,
althô
my
family
shou'd
suffer
by
it
,
yet
ought
I
,
in
this
case
also
,
to
succor
him
with
all
my
possessions
,
beyond
what
is
just
necessary
to
support
nature
.
Thirdly
,
if
this
man
,
by
some
loss
,
be
upon
the
point
of
having
his
fortune
ruin'd
,
I
am
oblig'd
to
help
him
with
all
that
is
superfluous
to
my
own
state
,
but
not
with
what
is
necessary
to
maintain
it
.
Because
I
am
not
oblig'd
to
succor
him
at
an
equal
dammage
to
what
I
wou'd
hinder
.
It
is
not
enuff
,
reply'd
Eudoxus
to
say
,
that
this
Moral
is
not
loose
or
large
;
I
am
very
certain
abundance
of
people
wou'd
find
it
extreamly
strict
and
severe
,
and
,
in
some
particulars
,
perhaps
,
a
little
too
extravagant
.
Let
us
return
to
the
falsification
,
continu'd
Cleander
,
and
oblige
Pascal
to
argue
in
form
by
the
principle
he
borrows
,
or
pretends
to
borrow
from
Vasquez
.
This
then
is
Pascals
argument
.
A
man
is
not
oblig'd
to
give
alms
but
out
of
his
superfluities
.
But
the
rich
will
hardly
be
found
according
to
Vasquez
,
to
have
any
superfluities
,
therefore
the
rich
,
according
to
Vasquez
,
are
never
,
almost
,
oblig'd
to
give
alms
.
I
'le
allow
the
first
proposition
to
be
true
,
One
may
say
,
according
to
Vasquez
,
that
the
rich
have
rarely
any
thing
superfluous
to
their
state
and
condition
,
but
the
rich
are
not
oblig'd
to
give
alms
,
but
out
of
what
is
superfluous
,
therefore
,
according
to
Vasquez
,
the
rich
are
oblig'd
rarely
to
give
alms
.
The
Jesuits
will
here
say
,
that
the
first
proposition
in
the
sense
Vasquez
gives
it
,
and
according
to
the
distinction
he
has
made
,
of
the
state
a
man
is
in
,
and
the
state
he
may
lawfully
aspire
to
,
is
very
understandable
,
reasonable
,
and
true
.
The
second
proposition
,
is
false
,
both
according
to
him
and
all
Divines
.
For
he
,
as
they
do
,
holds
that
the
rich
are
oblig'd
,
on
many
occasions
,
to
give
alms
,
even
out
of
what
is
necessary
to
their
state
.
This
will
appear
by
looking
on
his
doctrin
,
concerning
the
order
,
prescrib'd
by
charity
,
and
it
is
what
we
have
just
now
read
.
It
is
then
true
,
sayd
Cleander
,
making
an
end
,
that
Pascal
has
falsifi'd
this
passage
;
and
that
the
inferences
he
makes
contrary
to
the
precept
of
alms
,
cannot
,
without
falsifying
it
,
be
drawn
from
Vasquez's
principle
.
Whence
it
seems
clear
to
me
,
that
Vasquez
is
very
innocent
;
and
that
in
this
point
,
Pascal
has
not
acted
like
an
honest
man
,
or
a
good
Christian
.
The
Abbot
,
with
a
great
deal
of
pleasure
,
saw
Cleander
and
Eudoxus
do
justice
to
this
excellent
Divine
,
and
attentivly
heard
them
without
any
interruption
.
But
,
yet
,
he
cou'd
not
forbear
making
them
observe
an
important
thing
,
for
the
full
justification
of
Vasquez
.
Take
notice
,
sayd
he
to
them
,
that
he
there
discourses
only
of
a
sum
of
mony
,
wherewith
lay-men
have
a
right
to
better
their
estates
and
condition
,
and
which
is
not
superfluous
to
them
on
that
account
,
as
it
wou'd
be
to
benefic'd
persons
;
and
that
all
this
has
no
relation
to
ordinary
alms
,
which
is
a
quite
different
case
.
I
will
make
this
matter
plain
to
you
.
Thô
a
King
shou'd
give
a
hundred
Louis
d'or's
a
week
to
the
poor
;
and
a
man
of
thirty
thousand
livers
rent
spend
ten
Pistols
a
month
in
alms
,
they
wou'd
not
,
regularly
speaking
,
strip
themselves
of
any
thing
necessary
to
preserve
,
or
raise
their
state
and
condition
.
Such
a
sum
cou'd
not
hinder
the
Prince
from
fortifying
his
frontier
towns
,
nor
from
increasing
his
fleet
,
nor
the
man
of
thirty
thousand
livers
rent
from
purchasing
a
new
office
,
for
some
one
of
his
family
;
and
by
consequence
those
small
sums
are
to
be
allow'd
superfluous
to
their
state
and
grandeur
;
so
that
this
was
not
the
matter
in
debate
.
Now
thô
Vasquez
shou'd
,
with
Cajetan
,
found
the
obligation
of
alms
,
upon
superfluity
,
and
not
upon
charity
,
and
the
needs
of
our
neighbor
;
althô
he
shou'd
not
oblige
the
rich
,
as
,
in
some
circumstances
,
he
do's
,
to
succor
his
neighbor
,
even
out
of
what
is
necessary
for
maintaining
his
estate
and
condition
;
yet
wou'd
the
obligation
of
ordinary
alms
always
remain
.
For
from
the
moment
there
is
a
question
of
one
,
two
,
three
,
or
four
Louis's
,
for
the
preventing
,
for
example
,
an
Artisan
from
being
broken
,
and
his
family
undon
,
for
want
of
being
able
to
purchase
the
necessary
tools
,
or
instruments
for
carrying
on
his
trade
,
the
rich
man
,
of
whom
I
speak
,
and
to
whom
this
man
makes
his
address
,
and
who
sees
that
his
refusal
will
ruin
the
poor
unhappy
wretch
,
and
his
family
,
is
oblig'd
in
conscience
,
according
to
Vasquez
,
to
give
him
so
much
alms
,
as
will
not
deprive
himself
of
what
is
necessary
for
the
conservation
,
or
even
for
the
lawful
advancement
of
his
state
and
condition
.
And
yet
,
notwithstanding
this
,
what
an
idea
has
Pascal
given
of
Vasquez
?
it
is
,
sayd
he
,
in
express
words
,
that
His
Doctrin
frees
the
most
rich
from
giving
any
alms
.
Can
there
be
any
thing
more
disingenuous
or
unjust
?
In
truth
,
answer'd
Cleander
,
Pascal
do's
not
reason
right
,
nor
understand
these
matters
.
But
that
,
which
has
most
mov'd
my
indignation
,
is
the
obstinacy
and
cruelty
wherewith
he
still
continues
,
and
pursues
his
invectives
against
this
Divine
.
After
his
sixth
Letter
came
forth
,
the
Jesuits
made
an
apology
for
Vasquez
;
which
consisted
in
a
short
,
plain
,
exposition
,
of
his
doctrin
,
in
substance
the
same
almost
you
have
now
heard
me
make
.
Pascal
replies
,
and
handles
again
the
same
thing
in
his
twelfth
and
thirteenth
Letters
.
Rather
say
,
sayd
Eudoxus
,
interrupting
him
,
that
he
confounds
it
anew
on
set
purpose
.
If
I
were
to
make
a
rejoynder
to
his
reply
,
and
to
a
thousand
such
others
,
I
wou'd
do
no
more
than
so
often
set
down
the
very
same
explanation
you
have
now
given
us
of
Vasquez's
doctrin
.
This
beat
's
down
all
before
it
,
and
has
made
all
Pascal
has
since
sayd
,
as
well
as
all
he
had
sayd
before
,
fall
to
the
ground
.
If
a
man
be
never
so
little
skil'd
in
Divinity
,
he
will
quickly
perceive
,
that
Pascal
understands
it
not
;
or
rather
that
he
will
not
understand
what
he
pretends
to
refute
.
But
before
we
go
farther
,
have
so
much
goodness
,
I
pray
you
,
as
to
satisfy
me
about
two
new
proofs
,
he
has
added
in
his
twelfth
and
thirteenth
Letters
,
to
shew
that
the
practice
of
the
precept
of
alms
,
according
to
the
principles
of
Vasquez
,
will
be
reduc'd
to
nothing
.
First
,
says
he
,
because
he
do's
not
oblige
men
to
give
alms
in
ordinary
necessities
:
Secondly
,
because
he
adds
after
some
decisions
,
Hoc
intelligo
&
caetera
omnia
,
quando
scio
nullum
opem
laturum
.
Can
it
then
,
says
Pascal
,
often
happen
,
that
in
Paris
,
where
there
are
so
many
charitable
persons
,
it
may
be
known
,
that
none
will
be
found
to
succor
the
poor
man
who
begs
it
?
The
first
reproch
,
answer'd
Cleander
,
is
founded
upon
a
scurvy
equivocation
;
and
the
second
,
is
meer
sophistry
and
perfect
wrangling
.
To
find
out
the
equivocation
,
you
are
to
know
,
that
Vasquez
,
with
all
other
Divines
,
makes
a
distinction
of
three
degrees
of
necessity
,
wherein
our
neighbor
may
be
,
in
reference
to
alms
;
Vasquez
teaches
,
that
the
precept
do's
not
only
oblige
,
under
pain
of
mortal
sin
in
extream
necessitys
,
as
some
famous
Divines
seem'd
to
have
taught
,
but
that
it
obliges
also
,
in
great
or
pressing
necessities
.
As
to
common
necessities
,
he
follows
the
opinion
of
the
greatest
part
of
Divines
,
who
hold
,
that
,
in
this
respect
,
the
precept
do's
not
oblige
under
pain
of
mortal
sin
.
And
that
a
rich
man
,
going
along
the
street
,
do's
not
sin
mortally
in
not
giving
alms
to
all
the
beggers
who
ask
him
.
Instead
of
the
term
common
necessities
,
Pascal
was
pleas'd
to
substitute
that
of
ordinary
necessities
;
that
he
might
be
able
to
say
,
Vasquez
had
made
void
the
precept
of
alms
,
by
asserting
,
that
it
do's
not
oblige
in
ordinary
necessities
.
But
who
is
it
,
that
cannot
see
the
malice
of
such
a
translation
?
for
althô
the
necessity
,
which
is
call'd
common
,
in
the
notion
of
Divines
,
be
ordinary
,
't
is
not
the
only
necessity
that
is
so
.
Great
and
pressing
necessities
,
in
which
,
according
to
Vasquez
,
the
precept
do's
oblige
,
are
neither
extraordinary
,
nor
very
rare
.
Last
year
,
by
the
scarcity
of
corn
,
they
were
become
very
ordinary
;
they
are
this
year
also
more
ordinary
,
and
the
best
years
that
can
happen
,
they
are
never
very
rare
.
There
is
always
an
infinit
number
of
modest
,
bashful
,
poor
,
who
have
much
more
need
of
assistance
than
common
beggers
;
and
for
this
reason
it
is
,
that
the
Divines
say
,
a
rich
man
is
not
oblig'd
,
strictly
speaking
,
under
pain
of
mortal
sin
,
to
give
alms
to
all
the
beggers
he
meets
.
Nevertheless
many
,
and
Vasquez
among
others
,
oblige
,
under
pain
of
mortal
sin
,
to
succor
those
other
poor
in
their
pressing
necessities
;
and
thus
you
see
it
is
to
abuse
unjustly
and
maliciously
the
term
necessitates
communes
,
to
draw
that
consequence
from
it
,
which
Pascal
has
done
against
Vasquez
.
When
a
man
is
once
engag'd
,
sayd
Eudoxus
,
interrupting
him
,
he
catches
at
any
thing
,
and
strives
,
as
well
as
he
can
,
to
bring
himself
off
.
What
wou'd
the
world
have
sayd
,
if
Pascal
had
made
no
reply
to
the
Jesuits
,
who
brag'd
and
publish'd
,
that
they
had
convinc'd
him
of
a
notorious
imposture
?
The
other
article
,
continu'd
Cleander
,
is
a
pittiful
,
wrangling
,
business
.
Vasquez
,
by
these
words
,
Hoc
intelligo
,
quando
scio
nullum
opem
laturum
,
meant
no
more
but
this
,
that
if
I
know
another
will
relieve
this
poor
man
,
I
am
not
then
,
under
pain
of
mortal
sin
,
oblig'd
to
succor
him
.
Pascal
thereupon
argues
strongly
;
can
it
often
happen
,
sayd
he
,
that
in
Paris
,
where
there
are
so
many
charitable
persons
,
one
shou'd
know
,
that
no
body
wou'd
be
found
to
assist
the
poor
we
meet
?
as
if
Vasquez
had
intended
,
that
before
a
rich
man
was
oblig'd
to
give
alms
,
all
the
Ladies
,
who
make
it
their
business
to
beg
for
the
poor
,
and
all
the
other
charitable
persons
of
Madrid
and
Toledo
,
should
come
and
make
before
him
a
declaration
in
form
of
law
,
that
no
body
wou'd
receive
the
unfortunat
wretch
,
who
now
beg'd
his
commiseration
.
But
cou'd
Pascal
have
once
thought
to
have
made
so
frivolous
an
objection
as
that
,
if
he
had
read
Vasquez's
treatise
with
any
attention
?
For
,
in
the
second
chapter
,
he
teaches
in
express
terms
,
That
if
many
rich
persons
know
a
poor
mans
necessities
,
and
do
not
succor
him
,
they
are
all
guilty
of
sin
;
because
every
particular
person
is
oblig'd
to
relieve
him
;
and
that
it
is
ridiculous
to
think
the
contrary
.
It
is
not
therefore
Vasquez's
opinion
,
that
a
rich
man
may
take
his
measures
from
others
,
unless
he
know
that
those
others
will
effectually
succor
the
poor
man
.
This
is
not
worth
the
refutation
,
answer'd
the
Abbot
;
you
only
find
by
it
,
that
the
Jesuits
are
not
to
be
pardon'd
in
any
thing
.
Their
Adversaries
lay
hold
of
every
thing
;
and
let
no
advantage
against
them
slip
;
there
is
not
a
word
,
nor
an
expression
,
never
so
little
doubtful
,
upon
which
they
do
not
think
they
have
a
right
to
cavil
and
wrangle
with
them
.
Such
a
thing
as
this
cannot
but
be
a
great
prejudice
to
their
cause
,
but
to
their
adversaries
wou'd
be
but
a
very
slight
one
.
And
to
confirm
what
we
say
,
continu'd
the
Abbot
,
a
moment
after
Pascal
had
given
the
Jesuit
,
who
speaks
in
his
Provincial
Letters
,
this
character
of
extravagant
impertinence
,
do
but
observe
,
how
he
makes
him
conclude
this
article
in
his
sixth
Letter
.
I
see
plainly
,
Father
,
that
this
follows
from
Vasquez's
doctrin
.
But
what
can
be
answer'd
if
it
shou'd
be
objected
,
that
to
secure
Salvation
,
it
wou'd
be
as
safe
,
according
to
Vasquez
,
to
have
ambition
enuff
to
hinder
superfluities
,
as
it
is
safe
,
according
to
the
Gospel
,
to
have
no
ambition
,
that
men
might
give
alms
out
of
their
superfluities
?
it
must
be
answer'd
,
sayd
he
to
me
,
that
both
these
ways
are
safe
,
according
to
the
Gospel
.
The
one
,
according
to
the
Gospel
,
in
the
most
literal
and
most
easy
sense
;
the
other
,
according
to
the
same
Gospel
interpreted
by
Vasquez
;
by
which
you
may
perceive
the
great
usefulness
of
interpretations
.
There
is
in
this
answer
,
sayd
the
Abbot
,
a
most
ridiculous
extravagance
;
and
which
exceeds
all
the
bounds
of
probability
.
But
you
know
the
division
that
is
commonly
made
on
such
like
occasions
.
One
part
of
the
folly
is
attributed
to
the
character
of
the
person
represented
;
and
the
excess
,
or
other
part
belongs
,
by
consent
of
all
the
world
,
to
the
author
.
That
which
follows
,
answer'd
Eudoxus
,
relates
to
the
Popes
Bulls
,
I
desir'd
my
Canonist
,
before
I
went
from
him
,
to
instruct
me
in
the
matter
,
for
I
found
his
learning
might
save
me
a
great
deal
of
trouble
.
The
matter
I
had
a
mind
to
hear
debated
was
,
to
know
upon
what
occasions
a
Religious
man
might
put
off
the
habit
of
his
Order
,
without
hazard
of
excommunication
.
Of
this
affair
Pascals
Jesuit
speaks
after
this
manner
.
The
Popes
have
excommunicated
Religious
who
put
off
their
habits
,
and
yet
notwithstanding
our
four
and
twenty
old
men
discourse
thus
upon
that
subject
,
tr.
6.
ex.
7.
nu.
103.
Vpon
what
occasions
may
a
Religious
man
put
off
his
habit
,
without
incurring
the
penalties
of
excommunication
?
he
gives
an
account
of
many
;
and
among
others
of
this
.
If
he
puts
it
off
upon
a
shameful
account
,
as
to
go
a
robbing
,
or
to
go
incognito
into
places
of
debauch
,
with
an
intention
to
put
it
on
again
presently
after
.
So
that
it
is
visible
the
Bulls
did
not
mean
such
cases
as
these
.
I
cou'd
hardly
believe
this
was
possible
;
and
therefore
prayd
the
Father
to
shew
it
me
in
the
original
.
And
I
saw
that
the
chapter
where
these
words
are
,
is
intitled
,
The
practice
according
to
the
Jesuits
School
,
wherein
I
read
these
words
:
Si
habitum
dimittat
ut
furetur
occultè
,
vel
fornicetur
.
And
what
advantage
,
sayd
Cleander
,
interrupting
him
,
cou'd
the
Jesuits
have
by
treating
such
kind
of
rogues
so
civilly
?
I
do
not
see
their
end
in
this
kind
of
policy
:
and
thô
their
Divines
shou'd
be
as
extravagant
as
Pascal
wou'd
have
us
believe
,
this
exception
is
,
of
it self
,
too
odd
to
let
us
think
they
cou'd
have
made
it
,
if
it
had
not
been
grounded
upon
some
maxim
of
the
law
,
or
upon
some
clause
of
the
Bull.
You
judge
very
prudently
,
sayd
Eudoxus
,
and
my
Canonist
told
me
upon
this
occasion
,
that
Pascal
,
having
so
fully
studied
his
Escobar
,
must
be
suppos'd
to
have
found
little
or
nothing
in
him
worthy
of
reprehension
;
since
he
stood
so
much
upon
such
frivolous
things
.
He
therefore
explain'd
the
business
to
me
in
this
manner
;
there
are
,
says
he
,
many
decrees
against
Religious
,
who
put
off
their
habits
,
and
go
out
of
their
Cloisters
,
without
their
superiors
leave
.
The
chapter
here
treated
of
,
Vt
periculosa
Religiosts
evagandi
materia
subtrahatur
:
To
the
end
,
an
occasion
may
be
taken
from
the
Religious
,
of
running
out
of
their
Cloisters
,
to
the
danger
of
their
Salvation
.
So
that
a
Religious
man
,
who
disguises
himself
,
and
in
that
dress
go's
out
of
his
Monastery
,
to
walk
and
divert
himself
,
is
excommunicated
;
therefore
by
a
much
stronger
reason
,
a
Religious
man
,
who
lays
aside
his
habit
,
to
rob
,
or
go
incognito
to
baudy
houses
,
wou'd
,
without
doubt
,
incur
the
penalty
of
excommunication
.
This
being
suppos'd
,
the
Canonist
sets
down
several
occasions
,
wherein
a
Religious
man
may
put
off
his
habit
,
without
hazard
of
excommunication
;
some
,
wherein
he
may
do
it
without
sin
,
and
others
,
without
mortal
sin
.
Pursuant
to
this
,
Escobar
puts
this
question
,
Quandonam
Religiosus
potest
sine
excommunicatione
habitum
exuere
?
and
he
answers
,
that
in
the
following
cases
he
do's
not
incur
excommunication
.
1.
If
he
lays
aside
his
habit
but
for
his
ease
,
either
to
leap
,
or
run
,
in
some
place
,
where
no
body
can
see
him
,
Si
in
loco
secreto
exuat
ut
commodius
ei
sit
,
vel
ut
melius
cu●●t
vel
saltet
.
2.
If
being
oppress'd
by
his
immediat
superior
,
he
disguise
himself
,
that
he
may
go
with
more
security
to
find
out
his
mediat
superior
.
Vel
si
injustè
gravatus
à
Praelato
immediato
fugiat
ad
Superiorem
sine
habitu
,
ne
agnitus
comprehendatur
.
3.
Or
,
if
he
shou'd
quit
his
habit
upon
some
criminal
design
,
for
example
,
privatly
to
rob
,
or
,
to
do
something
worse
,
with
an
intention
quickly
to
put
it
on
agen
.
Vel
si
ad
turpem
causam
,
v.
g.
ut
furetur
occultè
vel
fornicetur
,
illum
dimittat
mox
reassumpturus
.
And
these
are
his
last
words
,
which
Pascal
was
pleas'd
to
translate
,
or
rather
to
paraphrase
thus
,
if
he
lays
it
aside
for
a
shameful
cause
,
as
to
go
a
robbing
,
or
incognito
to
a
baudy
house
,
whereas
it
is
very
plain
,
that
this
was
not
at
all
Escobar's
sense
or
meaning
.
For
his
design
by
these
exceptions
,
and
these
examples
,
is
to
instruct
a
Confessor
,
in
the
exact
and
precise
sense
of
the
decree
;
which
only
prohibits
Religious
men
from
changing
their
habits
to
go
out
of
the
Monastery
and
to
live
or
act
abroad
with
greater
liberty
,
and
by
which
the
Pope
had
no
thoughts
of
excommunicating
one
,
who
shou'd
only
lay
aside
his
habit
in
the
Convent
,
althô
he
shou'd
do
it
even
with
an
ill
and
dishonest
intention
.
I
reply'd
to
my
Canonist
,
that
what
he
sayd
,
appear'd
probable
enuff
,
but
that
Pascals
paraphrase
also
did
not
seem
very
unreasonable
,
nor
ill
grounded
.
For
thô
a
Religious
man
might
put
off
his
habit
,
to
rob
within
the
Monastery
,
because
,
for
example
,
he
was
to
pass
thrô
some
hole
,
where
his
habit
might
be
troublesome
,
it
is
very
rare
that
he
cou'd
commit
the
other
sin
within
the
Convent
;
and
therefore
Pascal
seem'd
to
have
a
right
to
interpret
,
as
he
has
done
,
Escobar's
text
and
meaning
.
Escobar
,
sayd
he
to
me
,
writ
in
a
time
,
when
that
was
not
so
rare
as
you
imagin
,
even
here
in
France
,
in
several
Monasteries
in
the
country
,
which
have
been
since
reform'd
;
but
,
sayd
he
farther
,
Escobar's
book
,
cited
by
Pascal
,
is
but
an
abridgment
by
way
of
question
and
answer
.
I
'le
shew
you
this
Divine's
sense
clear'd
and
explain'd
at
large
upon
this
point
of
the
Canon
law
.
It
is
in
the
third
volume
of
his
Moral
Divinity
.
incognito
to
places
of
loosness
and
debauchery
.
I
cannot
,
sayd
Cleander
,
but
still
admire
Pascal's
ingenuous
zeal
for
the
reformation
of
the
Jesuits
doctrin
:
for
,
I
pray
,
take
notice
,
that
he
has
chosen
some
cases
and
passages
very
difficult
and
obscure
on
one
side
,
and
which
,
on
the
other
,
being
dismember'd
,
and
cut
off
from
the
text
,
and
propos'd
without
certain
circumstances
,
which
very
few
are
able
to
supply
,
have
something
extreamly
shocking
,
by
which
the
common
people
are
wholy
drawn
aside
from
,
and
made
ready
,
or
prepar'd
to
rise
up
,
as
it
were
,
in
rebellion
against
the
Society
.
You
will
see
in
what
follows
,
sayd
Eudoxus
,
a
Master-piece
of
this
artifice
and
cunning
.
It
is
without
doubt
a
fine
stroke
,
and
must
needs
have
given
the
Jesuits
a
great
deal
of
trouble
,
under
pretense
of
not
transgressing
the
bounds
of
good
manners
,
he
only
points
at
a
passage
,
in
Escobar
,
relating
to
a
Bull
of
Pius
V
against
Priests
,
given
to
a
crime
not
to
be
nam'd
,
but
upon
great
necessity
.
I
saw
indeed
,
sayd
Pascal
,
this
passage
of
Escobar
the
evening
before
,
but
I
durst
not
tell
it
you
,
for
it
is
a
friteful
thing
.
The
thing
is
indeed
friteful
,
sayd
my
Canonist
,
if
Pascal
intends
the
matter
;
for
the
crime
there
spoken
of
is
one
of
the
most
infamous
,
that
can
be
committed
;
the
particulars
also
to
which
Escobar
descends
,
can
hardly
be
read
without
some
trouble
.
But
cou'd
it
be
imputed
as
a
fault
in
a
Doctor
of
Physic
,
to
hold
himself
oblig'd
to
expound
to
his
Scholars
,
certain
diseases
,
about
which
they
might
some
time
or
other
be
consulted
?
Prudence
obliges
men
to
write
cases
of
conscience
in
a
language
,
not
commonly
understood
by
all
the
world
;
and
in
books
which
are
usually
read
by
none
but
Priests
,
employ'd
in
hearing
Confessions
;
who
daily
meet
with
worse
things
than
those
mention'd
by
this
author
.
I
fancy
if
one
be
guilty
in
this
point
,
is
it
not
Pascal
,
who
sets
people
a
laughing
to
see
what
is
not
at
all
proper
for
them
?
But
if
by
saying
,
that
it
is
a
friteful
thing
,
he
means
Escobar's
decision
,
he
shews
himself
in
this
also
to
be
either
very
ignorant
,
or
very
malicious
.
For
all
that
Escobar
says
upon
this
subject
,
may
be
reduc'd
to
this
;
he
gives
an
account
of
the
opinion
of
another
Spanish
Divine
;
which
is
,
that
this
Bull
,
probably
speaking
,
is
absolete
,
and
therefore
do's
not
oblige
in
conscience
to
the
penalties
it
imposes
.
This
is
a
meer
matter
of
fact
,
which
Escobar
do's
not
warrant
,
and
,
besides
,
it
is
no
more
surprising
,
that
this
Bull
shou'd
not
be
receiv'd
,
or
put
in
practice
in
Spain
,
than
that
it
shou'd
not
be
receiv'd
,
or
put
in
practice
in
France
,
where
,
in
reality
,
it
never
was
.
In
the
second
place
,
supposing
it
had
been
receiv'd
,
Escobar
explains
in
what
circumstances
it
do's
,
or
do's
not
oblige
;
and
that
by
an
undoubted
principle
of
law
,
according
to
which
,
the
Popes
very
well
know
their
decrees
are
always
to
be
understood
;
to
wit
,
that
when
they
speak
of
any
sin
,
it
is
of
a
sin
perfect
,
or
complete
in
it's
kind
,
except
the
contrary
be
plainly
express'd
.
In
the
third
place
,
Escobar
adds
,
that
before
the
Judges
declaratory
sentence
,
the
criminals
,
in
the
court
of
conscience
,
do
not
incur
the
penalties
of
this
Bull.
And
these
penalties
are
,
to
be
depriv'd
of
their
charges
,
or
benefices
,
if
they
have
any
,
and
to
be
degraded
,
and
deliver'd
up
to
the
secular
arm
,
to
be
punish'd
,
after
the
manner
of
lay-men
,
that
is
to
say
to
be
burnt
alive
.
What
Escobar
there
says
,
is
undeniable
,
according
to
the
principle
he
lays
down
,
that
no
penal
law
obliges
the
guilty
to
accuse
themselves
;
and
certainly
it
wou'd
be
a
great
,
and
very
particular
extravagance
to
say
,
that
a
wretch
,
actually
guilty
of
this
sin
,
was
oblig'd
,
in
conscience
,
to
go
and
discover
himself
,
to
the
end
he
might
be
degraded
and
burnt
alive
.
This
is
ridiculous
,
answer'd
Cleander
,
but
,
I
pray
you
,
continu'd
he
,
addressing
himself
to
the
Abbot
,
satisfy
me
in
one
thing
relating
to
Escobar
.
In
this
abridgment
of
Morals
,
often
quoted
by
Pascal
,
Escobar
gives
some
chapters
the
title
of
Praxis
circa
......
ex
Societatis
Jesu
Doctoribus
,
and
after
the
decisions
,
he
puts
into
the
margent
the
names
of
several
Jesuit-authors
.
Are
all
these
decisions
,
really
,
taken
out
of
the
authors
by
him
cited
?
This
is
a
matter
of
consequence
,
for
a
man
cannot
but
conclude
from
Pascal
,
that
the
whole
Society
speaks
by
the
mouth
of
Escobar
.
It
wou'd
be
great
injustice
to
all
the
Jesuits
,
reply'd
the
Abbot
,
if
men
shou'd
make
them
answerable
,
for
all
that
Escobar
says
in
those
chapters
.
1.
Because
,
that
in
many
Moral
points
,
it
is
the
same
thing
with
the
Jesuits
,
as
with
other
Divines
,
Canonists
,
and
Lawyers
;
one
is
of
one
opinion
,
another
of
another
,
and
therefore
it
wou'd
be
nonsense
,
to
take
Escobar's
doctrin
,
for
the
doctrin
of
the
Society
;
because
he
might
,
for
example
,
have
follow'd
Vasquez
,
so
long
as
Suarez
and
Laiman
are
of
a
contrary
opinion
.
2.
Escobar
commonly
thinks
it
sufficient
,
to
make
one
of
these
authors
support
his
opinion
,
if
he
finds
in
him
,
the
principle
,
from
whence
he
imagins
he
has
rightly
infer'd
his
own
conclusion
:
wherein
he
is
not
more
infallible
,
than
other
Divines
,
who
are
often
mistaken
in
their
arguments
;
and
indeed
Escobar
,
himself
,
do's
sometimes
mistake
in
that
matter
.
3.
Escobar
is
a
great
Collector
,
not
very
exact
,
and
for
want
of
care
,
often
quotes
falsly
;
witness
the
case
of
fasting
,
which
we
have
already
mention'd
;
wherein
he
cites
Filiucius
,
and
yet
Filiucius
says
not
one
word
,
of
what
he
makes
him
speak
in
his
margent
.
As
far
as
I
see
,
sayd
Eudoxus
,
interrupting
him
,
if
the
Jesuits
had
the
same
notion
,
you
have
,
of
Escobar
,
they
wou'd
not
treat
him
with
much
ceremony
,
but
freely
give
him
up
to
Pascals
censure
and
discretion
.
Nor
do
I
know
,
whether
even
Bauni
wou'd
find
any
great
kindness
from
you
,
at
least
,
if
I
may
judge
by
what
I
have
formerly
heard
you
speak
of
him
,
and
that
without
any
reference
to
the
Provincial
Letters
.
I
do
not
say
so
,
answer'd
the
Abbot
,
they
are
both
men
of
merit
,
and
commonly
argue
,
and
decide
very
well
;
I
wou'd
only
say
,
that
in
some
places
,
they
either
mistook
,
or
express'd
themselves
scurvily
;
and
that
there
was
reason
to
reprehend
them
,
provided
they
wou'd
treat
them
in
their
reprehensions
,
after
the
same
manner
,
they
wou'd
treat
Divines
of
any
other
Body
or
Order
;
and
that
the
Jesuits
,
far
from
adopting
the
doctrin
of
these
authors
,
did
reject
it
,
conformably
to
the
opinions
of
their
best
Divines
;
among
whom
these
are
far
from
being
reckoned
of
the
first
form
.
But
if
it
be
unjust
,
to
judge
by
these
passages
,
of
the
remaining
part
of
these
two
Divines
doctrin
,
't
is
yet
much
more
unjust
,
to
do
it
for
the
whole
Society
.
As
there
is
no
author
in
whom
faults
may
not
be
found
,
so
are
there
none
,
who
may
not
be
defam'd
by
publishing
nothing
but
their
faults
;
exaggerating
and
exposing
them
on
all
occasions
,
without
ever
mentioning
what
is
good
in
their
books
.
And
as
there
is
no
body
,
whose
members
are
all
sound
and
without
fault
;
so
can
there
be
none
,
which
,
under
the
like
pretence
,
may
not
be
decry'd
and
run
down
.
But
,
sayd
the
Abbot
,
we
are
insensibly
gone
astray
from
our
subject
.
That
which
follows
for
the
most
part
in
this
sixth
Letter
,
continu'd
Eudoxus
,
has
no
relation
to
the
Jesuits
,
but
to
Diana
and
Caramuel
,
who
are
not
of
their
number
.
Let
us
pass
by
all
that
,
and
come
to
Valentia
,
upon
his
case
of
simony
.
You
,
sayd
he
to
Cleander
,
are
to
make
a
report
of
this
matter
.
Let
us
first
do
Pascal
justice
,
sayd
the
Abbot
interrupting
them
,
and
let
us
own
,
that
so
very
nice
and
tender
a
point
,
cou'd
not
be
touch'd
more
finely
than
it
has
been
by
him
;
and
upon
which
it
was
,
for
him
,
of
the
last
consequence
,
to
turn
his
readers
fancy
.
It
is
about
half
a
page
before
the
case
of
Valentia
,
in
your
edition
in
quarto
.
I
pray
listen
to
it
attentively
.
Alas
!
sayd
the
Father
to
me
;
our
principal
end
was
no
other
,
but
to
have
establish'd
the
Gospel
maxims
in
their
utmost
severity
;
and
it
is
sufficiently
seen
by
our
conduct
,
and
the
regulation
of
our
manners
,
that
if
we
suffer
any
relaxation
,
or
loosness
in
others
't
is
more
by
condescendance
,
than
design
,
to
which
we
are
forc'd
;
the
men
of
this
age
being
so
much
corrupted
,
that
finding
our selves
unable
to
make
them
come
to
us
,
we
are
necessitated
to
go
to
them
.
Pascal
very
well
foresaw
,
that
the
behavior
of
the
Jesuits
,
their
ordinary
way
of
living
,
and
the
regulation
of
their
manners
,
which
he
was
willing
to
acknowlege
,
wou'd
be
a
strong
prejudice
,
and
a
general
objection
against
the
belief
of
those
horrid
things
,
wherewith
he
intended
to
reproch
them
.
He
was
sensible
,
that
they
always
had
been
,
and
still
were
,
in
so
good
a
reputation
in
the
world
,
that
,
till
the
appearance
of
the
Provincial
Letters
,
all
which
had
been
sayd
against
them
,
and
so
often
publish'd
by
their
enemies
in
France
,
Germany
,
Spain
,
and
Rome
,
had
made
no
great
impression
upon
the
men
of
sense
,
even
upon
those
,
who
were
the
least
favorable
to
the
Society
.
And
,
really
,
when
the
Provincial
Letters
come
first
out
,
an
infinity
of
honest
people
sayd
,
that
the
regularity
of
these
Fathers
lives
,
was
,
alone
,
a
sufficient
apology
for
them
.
That
there
was
not
the
least
liklyhood
,
or
probability
,
that
a
Society
,
where
vice
is
less
suffer'd
than
in
any
other
,
and
where
,
the
manners
and
behavior
of
the
particular
members
are
commonly
very
regular
,
and
exact
,
shou'd
think
of
introducing
,
or
countenancing
corruption
in
the
world
;
that
it
is
natural
enuff
,
to
be
easy
and
indulgent
to
ones
self
,
however
severe
a
man
is
to
others
;
that
,
on
the
contrary
,
't
is
not
man's
temper
to
be
rigid
and
severe
to
himself
,
and
soft
and
gentle
to
his
neighbor
.
And
in
the
last
place
,
that
it
was
hard
to
conceive
,
that
so
many
persons
,
who
,
on
one
hand
,
did
all
a
Christian
,
or
a
Religious
man
can
do
to
be
sav'd
,
shou'd
,
on
the
other
,
in
favor
of
sinners
,
do
that
,
which
must
necessarily
dam
both
themselves
and
those
sinners
.
Pascal
foresaw
this
difficulty
,
and
was
aware
of
it
,
even
when
he
writ
his
fourth
Letter
;
wherein
he
first
began
to
attack
the
Jesuits
,
and
did
then
,
all
he
cou'd
to
lessen
the
force
of
this
prejudice
and
argument
against
the
belief
of
all
he
shou'd
say
upon
that
subject
.
He
do's
here
agen
the
same
thing
,
as
you
see
,
and
that
in
a
very
cunning
,
skilful
,
manner
;
and
it
was
,
without
doubt
,
such
places
as
these
,
which
made
your
Acadamist
Perault
say
,
that
all
the
art
of
Dialogue
was
to
be
found
in
the
Provincial
Letters
.
Eudoxus
and
Cleander
agreed
to
the
truth
of
this
remark
;
and
that
there
was
in
this
transition
of
Pascal
,
as
much
wit
as
malice
,
and
so
without
more
ado
fell
upon
the
passage
in
Valentia
.
I
know
not
,
sayd
Cleander
,
the
reason
,
why
in
the
several
editions
I
have
seen
of
the
Provincial
Letters
,
the
citations
upon
this
article
are
so
faulty
,
and
the
pages
in
Valentia
quoted
with
so
little
exactness
.
I
thought
it
was
done
,
by
mistake
,
which
oblig'd
me
to
read
,
at
length
,
this
Divines
treatise
of
simony
;
but
before
I
tell
you
my
opinion
on
't
,
let
us
read
Pascal
.
We
have
therefore
maxims
for
all
sorts
of
persons
;
for
the
benefic'd
,
for
Priests
,
for
Religious
,
and
for
Gentlemen
......
Let
us
begin
,
sayd
the
Father
,
with
the
benefic'd
persons
.
You
know
the
trade
,
that
is
,
at
this
day
,
driven
about
benefices
;
wherein
if
we
shou'd
govern
our selves
,
by
what
Saint
Thomas
,
and
old
authors
have
written
upon
this
subject
,
abundance
of
Church-men
wou'd
be
found
guilty
of
simony
:
for
which
reason
it
was
very
necessary
,
that
our
Fathers
shou'd
,
by
their
prudence
,
moderat
things
,
as
these
words
of
Valentia
,
who
is
one
of
Escobars
four
animals
,
will
give
you
to
understand
.
It
is
the
conclusion
of
a
long
discourse
,
wherein
he
sets
down
many
expedients
,
of
which
,
in
my
opinion
,
that
in
the
1042
page
of
the
third
tome
is
the
best
.
If
a
temporal
good
be
given
for
a
spiritual
,
that
is
to
say
,
mony
for
a
benefice
,
and
the
mony
be
given
as
the
price
of
the
benefice
,
't
is
plain
downright
simony
:
but
if
it
be
given
only
as
a
motive
,
to
induce
a
man
to
resigne
,
NON
TANQUAM
PRETIUM
BENEFICII
SED
TANQUAM
MOTIVUM
AD
RESIGNANDUM
,
it
is
not
simony
;
althô
the
person
,
who
resignes
,
considers
and
expects
the
mony
,
as
his
principal
end
Tanner
,
who
is
also
of
our
Society
,
says
the
same
thing
in
his
third
tome
page
1519
,
&c
I
expected
,
sayd
Cleander
,
to
have
found
,
at
large
,
this
conclusion
in
Valentia
,
and
did
believe
that
the
seven
or
eight
lines
of
this
Letter
,
written
in
Italick
characters
,
were
but
the
translation
of
that
conclusion
.
But
I
was
indeed
busied
to
good
purpose
,
to
seek
for
't
in
the
chapter
or
third
point
quoted
by
Pascal
.
This
paraphrase
,
is
so
different
from
the
text
,
that
,
in
good
earnest
,
I
cou'd
not
guess
to
what
part
of
the
treatise
it
had
relation
.
For
Pascal
,
having
in
his
French
mix'd
these
latin
words
,
Non
tanquam
pretium
beneficij
,
sed
tanquam
motivum
ad
resignandum
,
I
did
believe
he
design'd
it
for
a
mark
,
to
find
out
,
the
more
easily
,
the
place
he
meant
to
speak
of
.
But
I
sought
for
it
in
vain
,
not
being
able
any where
to
find
it
.
Pascal
also
says
,
that
what
we
have
now
read
,
is
the
conclusion
of
a
long
discourse
,
where
Valentia
gives
many
expedients
to
shew
,
how
men
may
trade
in
benefices
without
sin
;
but
neither
cou'd
I
by
this
mark
find
out
the
place
he
intended
to
speak
of
.
At
last
,
by
guessing
,
I
thought
I
had
found
,
what
he
wou'd
be
at
:
it
is
in
the
beginning
of
the
third
chapter
,
where
Valentia
puts
this
question
;
Whether
simony
be
committed
,
as
often
as
a
spiritual
good
is
given
for
a
temporal
,
or
a
temporal
for
a
spiritual
?
and
he
answers
,
that
to
do
so
,
is
not
always
simony
.
It
must
be
sayd
,
continu'd
he
,
and
it
is
the
common
opinion
of
Divines
,
that
there
are
,
generally
speaking
,
two
ways
,
by
which
it
may
happen
,
that
men
may
give
a
spiritual
good
for
a
temporal
without
simony
.
The
first
is
,
when
the
temporal
good
,
is
,
only
,
a
motive
of
giving
,
or
of
doing
some
spiritual
good
.
The
second
is
,
when
the
temporal
,
is
,
but
a
gratful
acknowlegment
,
or
compensation
of
the
spiritual
good
,
or
the
spiritual
of
the
temporal
.
He
proves
his
assertion
,
by
the
notion
of
simony
;
which
he
takes
,
as
all
Divines
do
,
for
a
kind
of
contract
,
after
which
he
adds
these
words
,
The
conclusion
therefore
of
my
argument
is
establish'd
,
or
confirm'd
.
I
had
,
I
say
,
reason
to
believe
,
pursu'd
Cleander
,
in
reading
his
sixth
Letter
,
that
this
was
the
place
Pascal
principally
pointed
at
.
1.
Because
,
that
Valentia
there
,
really
,
answer'd
the
question
propounded
;
that
it
is
not
always
simony
to
give
a
temporal
good
for
a
spiritual
,
nor
a
spiritual
for
a
temporal
.
2.
Because
,
he
speaks
of
the
distinction
,
of
two
ways
of
giving
a
temporal
for
a
spiritual
good
,
as
a
payment
,
or
as
a
motive
.
2.
Because
he
adds
these
words
,
See
my
conclusion
establish'd
or
confirm'd
,
to
which
Pascal
seems
to
allude
;
and
lastly
because
I
can
find
no
place
,
to
which
the
quotation
can
better
agree
.
But
since
the
answers
,
and
the
replications
,
and
the
defense
of
those
replications
,
and
the
false
citations
,
have
infinitly
puzzled
and
confounded
this
whole
affair
,
I
think
the
best
and
shortest
course
,
is
,
to
do
as
we
have
done
in
the
case
of
Vasquez
,
and
other
matters
;
that
is
to
say
,
to
examin
in
it self
the
doctrin
of
Valentia
;
and
to
judge
by
the
exposition
thus
to
be
made
,
whether
this
ought
to
be
objected
as
a
crime
to
the
Jesuits
.
Now
what
I
have
to
say
upon
this
point
is
this
.
First
,
seeing
,
that
in
this
dispute
,
Saint
Thomas
was
quoted
on
both
sides
,
I
thought
it
fit
to
read
him
upon
this
subject
;
of
which
he
treats
in
100
q.
2.2
.
after
I
had
read
and
compar'd
it
with
Valentia
,
I
perceiv'd
,
that
this
Divines
treatise
was
nothing
else
,
almost
,
but
a
comment
upon
Saint
Thomas's
question
;
and
that
this
holy
man's
doctrin
,
was
the
foundation
of
what
was
held
by
this
Divine
.
In
the
second
place
,
I
observ'd
,
that
in
the
places
where
the
matter
is
handled
,
Valentia
,
without
determing
any
way
the
question
about
benefices
,
treats
the
thing
in
general
,
to
wit
,
whether
a
spiritual
good
may
be
sometime
given
for
a
temporal
,
without
simony
,
or
a
temporal
for
a
spiritual
;
and
that
all
he
there
do's
,
and
the
only
thing
,
almost
,
is
,
to
explain
,
with
Saint
Thomas
,
how
notwithstanding
the
precepts
which
forbids
simony
,
a
temporal
good
may
be
often
given
,
according
to
some
customs
,
allow'd
by
all
the
world
for
a
spiritual
good
:
how
it
is
not
simony
in
the
Church
Ministers
to
receive
mony
,
on
account
of
their
spiritual
administrations
.
How
it
is
not
simony
to
bequeath
a
fund
to
a
Church
for
an
annual
Mass
.
How
a
Church
is
not
guilty
of
simony
,
by
engaging
to
say
an
Obit
or
Mass
,
for
those
who
give
such
,
or
such
,
an
alms
,
or
offering
.
And
also
how
mony
may
be
given
,
for
certain
,
sacred
,
and
spiritual
actions
.
Upon
this
last
point
,
Valentia
directs
his
reader
to
Saint
Thomas's
3.
art
.
where
he
has
for
examples
the
giving
mony
to
the
poor
,
to
engage
them
to
pray
to
God
for
us
,
the
giving
mony
for
Processions
to
get
Prayers
sayd
for
the
dead
,
and
other
such
like
matters
.
Thirdly
,
Valentia
,
by
the
distinction
which
at
first
he
mention'd
,
of
a
temporal
good
given
for
a
spiritual
,
as
a
motive
,
or
gratful
acknowlegment
,
explains
how
the
retributions
for
entertainment
of
the
Ministers
of
the
Church
are
given
,
and
receiv'd
,
without
simony
:
and
how
they
may
in
conscience
take
them
,
because
they
are
given
,
not
in
payment
,
but
by
way
of
a
grateful
acknowlegment
.
In
the
fourth
place
,
he
says
,
that
a
fund
bequeath'd
to
a
Church
,
on
condition
of
a
Mass
,
the
mony
given
for
Processions
,
the
alms
given
to
the
poor
,
on
condition
to
have
their
Prayers
,
&c.
are
all
receiv'd
,
without
simony
;
because
given
,
but
as
motives
,
to
engage
those
,
who
accept
them
,
to
pray
and
do
these
spiritual
duties
for
the
givers
.
In
all
this
,
added
Cleander
,
not
only
,
nothing
appears
false
,
but
it
also
seems
to
me
,
that
no
body
cou'd
do
,
or
speak
otherwise
.
In
the
last
place
,
since
it
is
principally
upon
the
direction
of
intention
,
and
upon
the
distinction
of
a
thing
given
,
as
a
motive
,
or
grateful
acknowlegment
,
and
not
as
a
payment
,
that
Pascal
attacks
Valentia
,
to
give
his
doctrin
an
ill
air
,
or
make
men
take
up
a
bad
opinion
of
it
,
I
was
desirous
to
see
,
whether
these
distinctions
,
and
directions
of
intentions
,
were
,
as
well
as
the
rest
,
taken
out
of
Saint
Thomas
;
and
I
found
all
this
was
purely
the
doctrin
of
this
learned
and
holy
man
.
Hereupon
,
Cleander
,
opening
one
of
Saint
Thomas's
Sums
,
shew'd
Eudoxus
examples
in
it
,
almost
,
upon
all
the
articles
of
the
question
.
To
receive
any
thing
given
for
the
administration
of
spiritual
matters
,
To
exact
these
retributions
approv'd
by
custom
,
is
not
simony
,
Saint
Thomas
says
the
same
thing
yet
more
fully
in
the
following
article
;
It
is
not
lawful
for
the
admission
of
Religious
,
But
above
all
,
mind
what
follows
,
sayd
Cleander
,
It
is
also
lawful
,
to
excite
this
person
,
by
temporal
good
turns
or
offices
,
to
have
a
devotion
for
this
Monastery
;
to
the
end
he
may
be
inspir'd
and
inclin'd
to
enter
into
it
;
althô
it
be
not
lawful
to
make
a
bargain
to
receive
,
or
give
any
thing
for
his
admission
.
If
Escobar
,
instead
of
Saint
Thomas
,
had
made
this
distinction
,
and
allow'd
this
direction
of
intention
,
Pascal
wou'd
not
have
pass'd
it
by
,
nor
fail'd
to
have
soon
found
a
place
in
the
Provincial
Letters
for
these
last
lines
.
Cleander
,
after
he
had
read
all
these
passages
to
Eudoxus
and
the
Abbot
,
pursu'd
the
point
in
this
manner
.
I
do
confess
to
you
,
that
after
I
had
compar'd
Saint
Thomas
and
Valentia's
principles
,
I
was
enrag'd
to
see
,
that
the
most
criminal
part
of
these
distinctions
,
was
attributed
to
Valentia
,
thô
he
had
but
transcrib'd
it
out
of
Saint
Thomas
.
But
I
was
yet
more
enrag'd
at
Pascal's
citation
,
and
way
of
reporting
Valentia's
text
.
Who
,
having
with
Saint
Thomas
,
sayd
,
that
a
spiritual
good
might
be
given
for
a
temporal
,
or
a
temporal
,
for
a
spiritual
,
and
prov'd
it
by
the
same
examples
this
holy
Docter
had
made
use
of
,
is
nevertheless
made
by
Pascal
,
to
speak
in
this
manner
.
If
a
spiritual
good
be
given
for
a
temporal
,
that
is
to
say
mony
for
a
benefice
,
and
that
the
mony
be
given
as
the
price
of
the
benefice
,
it
is
plain
,
downright
,
simony
;
but
if
it
be
given
,
only
,
as
a
motive
,
to
induce
the
benefic'd
person
to
resign
,
Non
tanquam
pretium
beneficij
sed
tanquam
motivum
ad
resignandum
it
is
no
simony
.
Who
cou'd
believe
,
but
that
these
are
the
very
words
of
Valentia
,
seeing
them
not
only
put
down
in
an
Italian
character
,
but
that
the
Latin
words
,
also
,
are
inserted
with
the
French
Non
tanquam
pretium
benefi●ij
,
sed
tanquam
motivum
ad
resignandum
,
as
if
they
had
been
the
author's
own
text
,
joyn'd
with
the
translation
?
and
yet
,
notwithstanding
,
this
Latin
proposition
is
,
altogether
,
an
impudent
contrivance
of
Pascal
,
or
his
friends
,
there
not
being
the
least
footstep
of
it
in
any
part
of
the
whole
treatise
of
Valentia
.
Eudoxus
,
extreamly
surpris'd
,
sayd
,
that
this
cou'd
not
possibly
be
;
for
which
reason
he
himself
resolv'd
to
read
over
,
exactly
,
the
chapter
pointed
at
by
Pascal
;
where
having
found
nothing
like
his
quotation
;
see
,
says
he
,
crying
out
the
height
and
perfection
of
impudence
and
imposture
.
I
perceive
,
pursu'd
he
,
clearly
,
the
cheat
.
This
principle
,
that
a
spiritual
good
may
be
sometimes
given
for
a
temporal
,
being
once
layd
down
and
nakedly
applied
to
the
matter
of
benefices
,
has
something
in
it
very
odious
:
for
which
cause
Pascal
was
pleas'd
to
give
his
commentary
this
turn
.
But
why
did
not
the
Jesuits
then
take
the
advantage
of
such
a
falsification
?
for
it
is
very
visible
,
gross
,
and
full
of
affectation
;
it
was
not
,
only
,
an
unfaithful
translation
,
whereby
the
authors
thoughts
were
made
weaker
,
or
a
strain'd
sense
put
upon
his
expressions
,
but
whole
lines
were
falsly
father'd
on
him
,
and
Latin
words
,
inserted
in
the
French
,
which
are
not
to
be
found
in
the
text
,
pretended
to
be
translated
.
Here
are
many
essential
words
,
both
French
and
Latin
added
,
which
from
a
very
harmless
principle
,
makes
a
most
scandalous
proposition
.
The
Jesuits
,
answer'd
Cleander
,
instead
of
making
,
as
we
have
done
,
a
plain
,
simple
,
exposition
,
of
Valentia's
doctrin
,
compar'd
with
the
doctrin
of
Saint
Thomas
,
amus'd
themselves
with
distinctions
;
which
,
in
reality
,
were
good
,
but
not
at
all
necessary
.
Whereupon
their
adversaries
,
quitting
Valentia
,
began
to
wrangle
and
quarrel
with
them
;
and
thereby
starting
a
new
game
,
cheated
and
deluded
them
,
but
,
as
you
very
well
say
,
they
ought
to
have
been
more
stanch
,
made
use
of
that
occasion
and
stuck
precisely
to
the
matter
of
fact
.
They
shou'd
have
oblig'd
the
Jansenists
,
to
have
shewn
in
Valentia
,
the
words
cited
by
Pascal
;
however
such
men
,
after
such
a
cheat
as
this
,
are
unworthy
of
any
answer
,
till
they
have
made
public
satisfaction
by
owning
and
condeming
the
tric
.
But
this
,
in
all
appearance
,
they
will
be
careful
not
to
do
.
I
have
upon
this
point
,
sayd
the
Abbot
,
confounded
twenty
Jansenists
with
the
very
book
in
their
own
hands
:
you
have
each
of
you
hit
upon
the
main
difficulty
,
and
the
most
essential
part
of
the
calumny
.
For
in
as
much
,
as
the
application
of
Valentia
and
Saint
Thomas's
principle
to
the
matter
,
to
which
they
apply'd
it
,
is
very
reasonable
,
and
in
as
much
,
as
the
application
they
make
of
it
,
is
necessary
for
instructing
Ecclesiastics
,
how
to
purify
and
raise
up
their
intentions
,
in
such
holy
Ministrations
,
so
much
the
more
impious
and
ridiculous
wou'd
this
principle
be
,
and
so
much
the
more
dangerous
in
the
matter
,
to
which
it
is
apply'd
by
Pascal
.
If
a
man
shou'd
say
to
a
poor
body
,
here
I
'le
give
you
a
crown
,
on
condition
you
'l
pray
to
God
for
me
;
and
that
another
shou'd
say
to
a
benefic'd
person
,
Sir
your
living
is
worth
fifteen
hundred
livers
a
year
,
give
it
me
,
here
are
for
you
ten
thousand
livers
in
ready
mony
;
which
I
do
not
offer
you
as
the
price
of
your
benefice
,
I
have
no
such
thoughts
,
but
only
as
a
motive
to
engage
you
to
accommode
me
with
it
.
Can
any
thing
be
more
different
than
these
two
propositions
,
any
thing
more
innocent
than
the
first
,
or
more
extravagant
than
the
second
?
the
first
is
a
common
practice
among
Christians
;
clearly
justify'd
by
the
doctrin
of
Valentia
;
upon
whom
the
second
is
grosly
impos'd
;
which
is
as
far
from
his
thoughts
as
light
is
from
darkness
,
or
truth
from
error
.
This
learned
Divine
maintains
,
that
it
is
not
always
forbid
,
to
give
a
spiritual
good
for
a
temporal
;
and
he
proves
this
assertion
,
by
declaring
expresly
,
that
that
,
which
obliges
him
,
and
all
other
Divines
to
hold
this
opinion
,
is
,
that
,
otherwise
,
the
custom
,
universally
receiv'd
in
the
Church
,
must
be
condem'd
;
pursuant
to
which
,
the
spiritual
services
,
render'd
to
the
people
by
the
Ecclesiastics
,
are
done
on
condition
of
certain
temporal
retributions
,
which
serve
for
the
entertainment
of
the
Ministers
of
the
Altar
.
Durst
Pascal
contend
or
dispute
,
that
thus
to
give
a
temporal
for
a
spiritual
good
,
was
not
an
usual
custom
among
Christians
,
or
that
this
usage
was
not
lawful
and
innocent
;
or
,
lastly
,
that
a
man
ought
not
to
have
the
intentions
Valentia
suggests
,
and
to
exclude
those
,
which
he
do's
exclude
in
this
matter
.
Durst
he
say
,
that
from
Valentia's
principle
,
determin'd
and
restrain'd
to
the
subject
treated
of
by
him
and
by
Saint
Thomas
,
it
might
be
concluded
lawful
,
to
give
mony
for
a
benefice
?
let
him
therefore
make
Saint
Thomas
himself
speak
,
as
he
has
made
Valentia
,
and
the
whole
Church
say
,
whose
custom
we
see
is
founded
upon
this
principle
of
Valentia
,
and
only
sanctifi'd
by
the
intentions
prescrib'd
by
this
Divine
to
Christians
,
and
to
the
Ministers
of
the
Altar
;
that
their
practice
is
to
be
extended
much
farther
,
than
the
principle
it self
.
But
to
argue
and
speak
exactly
well
upon
this
subject
,
it
is
necessary
to
study
it
,
much
better
than
Pascal
has
done
.
The
Divines
,
after
Saint
Thomas's
example
,
establish'd
the
distinction
of
a
temporal
good
given
,
as
a
motive
,
or
as
a
payment
;
but
it
was
only
to
be
made
use
of
in
fit
and
capable
matters
;
and
in
such
instances
,
as
we
have
already
mention'd
.
It
may
,
also
,
sometimes
,
take
place
in
the
matter
of
benefices
;
as
in
that
particular
case
,
which
neither
Saint
Thomas
nor
Valentia
have
forgot
.
A
Bishop
has
receiv'd
many
great
services
from
a
person
,
who
is
neither
incapable
nor
unworthy
to
enjoy
a
benefice
:
the
Bishop
gives
him
one
;
in
this
there
may
,
and
there
may
not
,
be
simony
.
If
the
Bishop
,
out
of
friendship
and
meer
acknowlegment
,
has
done
him
this
favor
,
it
is
not
simony
.
But
if
he
gives
him
the
benefice
,
as
a
recompense
,
acquitting
him
of
all
obligations
to
this
man
,
in
so
much
that
he
believes
himself
thereby
dispens'd
from
paying
his
salary
,
or
the
mony
he
had
advanc'd
for
his
service
,
it
is
simony
.
So
that
,
let
the
Bishop
direct
his
intention
never
so
much
to
the
motive
of
friendship
or
acknowlegment
,
the
benefice
is
really
given
for
payment
.
Let
but
the
heart
of
those
,
who
confer
,
change
,
or
resign
benefices
,
be
but
as
right
,
as
the
distinctions
of
these
Divines
are
reasonable
and
solid
,
and
they
will
never
be
mistaken
:
but
if
the
rectitude
of
their
intentions
be
wanting
,
and
they
will
but
listen
to
the
dictates
of
their
consciences
,
they
shall
soon
perceive
,
that
these
distinctions
,
ill
apply'd
,
are
not
sufficient
to
set
them
at
ease
.
Here
is
an
article
,
answer'd
Eudoxus
,
that
has
held
us
a
long
time
,
and
with
reason
;
for
there
were
many
things
in
it
to
be
disintangled
and
explain'd
.
But
before
we
go
to
another
,
satisfy
me
in
a
small
matter
of
fact
;
which
during
this
discourse
,
wherein
it
was
often
mention'd
,
has
given
me
some
trouble
,
and
which
I
have
suffer'd
to
pass
by
,
that
I
might
not
interrupt
you
.
You
have
spoken
,
several
times
,
of
some
latin
words
,
inserted
by
Pascal
,
in
the
quotation
of
Valentia's
passage
,
touching
the
mony
one
might
give
to
a
benefic'd
person
for
his
benefice
,
Non
tanquam
pretium
,
sed
tanquam
motivum
ad
resignandum
.
Which
I
do
not
find
in
my
edition
,
and
yet
,
notwithstanding
,
it
is
one
of
the
most
criminal
circumstances
of
the
citation
;
and
that
which
most
demonstrates
Pascals
unfaithfulness
and
disingenuity
.
I
know
it
very
well
,
reply'd
the
Abbot
;
these
latin
words
were
retrench'd
out
of
the
following
editions
,
after
they
had
wrought
in
the
first
,
all
their
intended
effect
.
The
party
were
apprehensive
of
the
bad
consequences
of
such
a
falsisication
as
this
;
of
which
it
was
very
easy
to
convince
the
author
,
and
upon
which
,
after
conviction
,
it
was
natural
enuff
,
to
make
troublesom
and
pernicious
reflexions
;
and
therefore
,
without
saying
any
thing
,
they
left
it
out
;
and
I
do
not
believe
,
that
even
the
Jesuits
did
ever
perceive
it
,
at
least
they
never
complain'd
on
't
.
But
yet
in
this
edition
in
quarto
,
you
may
see
the
words
at
length
.
If
a
temporal
good
be
given
,
for
a
spiritual
,
that
is
to
say
,
mony
for
a
benefice
,
and
that
the
mony
be
given
,
as
the
price
of
the
benefice
,
it
is
plain
simony
.
But
if
it
be
given
only
as
a
motive
,
to
incline
the
benefic'd
person
to
resign
;
NON
TANQUAM
PRETIUM
SED
TANQUAM
MOTIVUM
AD
RESIGNANDUM
,
it
is
not
simony
.
If
with
all
the
other
falsifications
,
sayd
Eudoxus
,
which
we
have
hitherto
seen
,
upon
so
many
different
subjects
,
there
shou'd
yet
be
found
some
other
of
this
size
and
force
,
I
shou'd
not
think
there
was
no
ground
for
the
Proverb
at
that
time
currant
,
He
lyes
like
a
Jansenist
.
But
shall
we
be
as
long
employ'd
in
discussing
the
passage
in
Tanner
another
Jesuit
,
whom
Pascal
makes
an
accomplice
in
Valentia's
pretended
crime
?
Tanner
,
added
the
good
Jesuit
in
the
Provincial
Letters
,
Tanner
,
who
is
still
of
our
Society
,
says
the
same
thing
,
in
his
third
tome
page
1519.
No
,
sayd
Cleander
,
for
by
reading
but
one
colume
,
you
will
see
they
have
calumniated
him
,
just
as
they
have
Valentia
.
They
open'd
the
book
,
and
read
him
,
and
except
the
general
proposition
,
that
it
is
sometimes
lawful
,
to
give
a
spiritual
for
a
temporal
good
,
they
found
not
one
single
word
,
which
came
near
what
was
attributed
to
him
by
Pascal
.
He
expresses
himself
,
also
,
with
more
circumspection
than
Valentia
has
done
:
and
the
decisions
he
draws
from
his
principles
,
do
so
clearly
shew
,
he
speaks
but
of
the
cases
mention'd
by
Saint
Thomas
,
that
he
,
who
pretends
to
find
there
any
thing
else
,
must
needs
be
a
whimsical
,
maggotpated
fellow
.
It
must
be
acknowleg'd
,
that
this
is
horrible
,
answer'd
Eudoxus
,
and
I
cou'd
hardly
have
believ'd
it
,
if
I
had
not
seen
it
with
my
own
eyes
.
But
however
,
continu'd
he
,
it
cannot
be
sayd
,
that
Pascal
was
never
in
the
right
against
the
Jesuits
.
And
as
for
my self
,
I
cannot
but
condem
the
following
decision
according
to
which
,
a
Priest
,
besides
the
ordinary
retribution
of
the
Mass
,
he
says
to
the
intention
of
one
person
,
may
receive
from
another
also
,
about
a
third
part
of
that
retribution
,
by
yielding
up
to
him
,
the
share
he
himself
has
a
right
to
pretend
to
,
in
the
fruit
,
or
benefit
of
the
Sacrifice
.
This
decision
,
is
in
Escobar
,
I
have
compar'd
and
found
Pascals
quotation
of
it
true
.
You
wou'd
therefore
be
very
much
surpris'd
,
sayd
the
Abbot
,
if
I
shou'd
tell
you
,
that
Escobar
,
even
by
this
decision
,
do's
combat
a
relaxation
in
Morals
.
I
shou'd
indeed
,
reply'd
Eudoxus
,
be
extreamly
surpris'd
at
that
:
for
the
question
he
proposes
in
this
place
,
seems
to
me
,
to
be
very
impertinent
,
and
also
to
be
very
ill
decided
.
The
thing
,
notwithstanding
,
answer'd
the
Abbot
,
is
,
as
I
say
;
and
he
argues
against
this
relaxation
,
after
the
example
of
the
holy
and
learned
Canonist
Narvar
,
whose
principles
and
doctrin
he
follows
.
And
do
you
approve
of
all
this
,
sayd
Cleander
,
speaking
to
the
Abbot
.
No
by
no
means
,
answer'd
the
Abbot
.
Escobar
,
as
well
as
Navar
,
wou'd
have
done
much
better
,
to
have
set
forth
in
general
to
the
Priests
,
the
shame
and
infamy
of
this
mean
and
sordid
covetousness
;
which
made
them
act
as
they
did
on
these
occasions
,
rather
than
to
have
set
down
all
these
distinctions
,
of
which
the
practical
consequences
can
no
way
agree
with
the
spirit
of
the
Church
;
and
this
also
was
the
sense
of
the
most
able
Jesuit
Divines
,
as
Suarez
,
Laiman
,
de
Lugo
,
Vasquez
,
Turrian
and
many
others
;
which
they
very
fully
express'd
,
as
often
as
an
opportunity
offer'd
:
and
these
persons
,
in
my
opinion
,
do
much
better
represent
the
Society
,
than
this
Spaniard
,
thô
supported
by
the
distinctions
of
the
famous
Navar.
This
was
one
of
the
School
subtleties
;
against
some
of
which
if
men
cry'd
out
and
storm'd
a
little
,
I
shou'd
not
be
scandalis'd
;
provided
a
judicious
choice
,
and
a
faithful
and
exact
list
were
made
of
them
;
which
wou'd
be
very
much
shorter
than
is
commonly
thought
;
and
provided
,
also
,
they
wou'd
not
falsly
give
out
,
that
subtleties
,
were
the
fund
,
the
marrow
,
and
as
it
were
the
whole
quintessence
of
School
Divinity
;
and
that
,
on
the
contrary
,
they
wou'd
give
notice
,
of
what
is
most
true
,
that
these
kind
of
faults
are
very
rare
,
in
comparison
of
an
infinit
number
of
excellent
things
,
very
useful
for
the
understanding
of
Religion
and
Christian
Morals
;
which
are
to
be
found
in
this
sort
of
learning
.
And
,
in
the
last
place
,
that
the
little
,
which
may
be
reprehended
,
or
rejected
,
shou'd
not
be
wholy
put
to
the
account
of
the
Jesuits
;
who
most
certainly
,
to
say
no
more
,
have
not
a
greater
share
in
it
,
than
others
.
Here
is
,
sayd
Eudoxus
,
a
project
of
accommodation
,
very
fit
to
be
propounded
to
some
,
peevish
,
learned
men
of
my
acquaintance
;
who
are
always
in
an
ill
humor
against
the
Schoolmen
;
the
greatest
part
of
which
persons
,
answer'd
the
Abbot
,
never
read
them
;
but
they
speak
out
of
prejudice
and
prepossession
;
the
discovery
of
an
Epoch
or
period
of
time
,
by
a
manuscript
,
or
a
medal
,
is
something
more
,
in
their
esteem
,
than
the
discovery
of
the
Indies
by
the
Portugees
.
Shou'd
but
a
Schoolman
fall
into
a
mistake
,
in
such
a
point
as
that
,
it
wou'd
be
,
in
their
opinion
,
a
hanging
matter
;
and
always
to
be
punish'd
with
the
last
contempt
.
But
let
us
return
to
our
subject
.
Do
you
believe
,
added
he
,
that
Pascal
cou'd
long
keep
the
character
of
a
sincere
and
true
judge
or
cretic
?
I
do
not
say
that
,
answer'd
Eudoxus
,
and
even
Father
Bauni's
three
following
passages
,
which
were
joyn'd
together
,
thô
taken
out
of
several
places
,
gave
me
,
at
the
very
first
,
some
suspicion
,
which
I
soon
perceiv'd
was
not
ill
founded
.
To
shew
that
the
Jesuits
do
say
pro
and
con
,
when
they
please
,
observe
but
how
they
speak
in
the
Provincial
Letters
.
Father
Bauni
do's
in
this
exceed
all
others
;
there
is
some
pleasure
in
seeing
this
learned
Casuist
penetrate
into
the
pro
and
con
of
the
same
question
,
relating
to
Priests
,
and
to
find
reason
for
both
sides
,
so
very
witty
and
subtle
is
he
.
In
one
place
,
in
the
tenth
treatise
pa.
474
,
he
says
,
that
a
law
cannot
be
made
to
oblige
Curats
every
day
to
say
Mass
;
because
such
a
law
wou'd
,
indubitably
,
hand
dubiè
,
expose
them
to
the
danger
of
saying
it
sometimes
in
a
mortal
sin
.
And
notwithstanding
,
in
the
same
treatise
page
441.
he
says
,
That
Priests
,
who
receive
mony
for
a
daily
Mass
,
ought
to
say
Mass
daily
,
and
cannot
excuse
themselves
,
by
their
not
being
always
prepar'd
,
because
they
may
always
make
an
act
of
Contrition
,
wherein
,
if
they
are
wanting
,
it
is
their
own
fault
,
and
not
the
persons
who
engag'd
them
to
say
Mass
.
By
reading
this
,
continu'd
Eudoxus
,
I
cou'd
not
conceive
,
that
it
was
to
speak
pro
and
con
;
so
different
are
the
subjects
here
treated
of
from
one
another
.
But
,
instead
of
any
contrariety
in
the
passages
cited
,
I
found
out
the
malice
of
the
person
,
who
quoted
th●m
.
f
we
do
but
translate
the
latin
,
there
is
in
this
matter
,
neither
contradiction
,
extravagance
,
nor
impiety
,
but
all
the
discretion
possible
.
This
is
his
assertion
:
I
say
in
the
third
place
,
that
when
a
Priest
agrees
with
a
person
to
say
Mass
for
him
once
a
year
,
or
every
day
,
he
sins
if
he
do's
not
discharge
this
duty
,
either
by
himself
,
or
by
some
other
.......
if
therefore
he
do's
not
do
it
,
he
ought
to
give
back
the
whole
mony
to
the
person
from
whom
he
first
receiv'd
it
.
He
afterwards
makes
this
objection
.
This
wou'd
be
,
to
put
the
Priest
into
an
almost
unavoidable
occasion
of
sinning
;
to
which
he
makes
two
answers
,
Cui
argumento
duplice
hac
responsione
occurritur
.
The
first
,
that
,
by
an
act
of
Contrition
,
he
may
return
to
God
,
and
if
he
do's
it
not
,
it
is
his
own
fault
.
This
answer
is
not
good
,
sayd
Cleander
,
interrupting
him
and
laughing
,
at
least
,
according
to
Pascal's
principles
;
for
it
supposes
,
that
Grace
is
not
wanting
,
when
,
for
want
of
it
,
a
man
is
unable
to
fulfil
,
or
obey
the
command
.
For
this
time
,
I
pray
,
let
us
not
meddle
with
Jansenisme
;
that
is
not
now
our
business
,
answer'd
Eudoxus
.
Harken
to
the
other
part
of
Bauni's
answer
.
The
second
is
,
sayd
he
,
that
a
Priest
,
not
being
oblig'd
,
by
vertue
of
his
agreement
,
to
discharge
this
holy
Ministry
in
his
own
person
,
and
being
at
liberty
to
do
it
by
another
,
it
depends
on
him
,
if
he
himself
be
not
prepar'd
,
to
get
Mass
sayd
by
another
;
wherein
there
is
neither
sin
nor
danger
.
What
say
you
to
that
,
continu's
Eudoxus
?
can
any
thing
be
better
stated
,
or
fuller
of
sense
,
than
every
point
of
this
decision
?
and
is
not
Pascal
,
think
you
,
a
man
of
honor
,
for
suppressing
,
as
he
has
done
,
the
second
part
of
this
answer
,
not
only
to
find
a
contradiction
,
in
what
this
Divine
has
sayd
,
but
also
,
to
let
his
readers
think
,
that
he
had
,
in
conscience
,
oblig'd
the
Priest
to
commit
Sacrilege
?
I
pray
look
upon
this
third
passage
,
reported
by
Pascal
.
May
a
Priest
,
having
first
been
at
Confession
,
say
Mass
the
same
day
he
committed
one
of
the
worst
of
mortal
sins
?
no
,
sayd
Villalobos
,
because
of
his
impurity
;
but
Sanchez
says
he
may
,
and
without
any
sin
;
whose
opinion
I
hold
safe
,
and
to
be
follow'd
in
practice
:
&
tuta
&
sequenda
in
praxi
.
This
is
a
bold
stroke
,
sayd
Cleander
;
have
a
little
patience
answer'd
Eudoxus
;
when
I
my self
first
read
this
place
in
Bauni
,
I
was
a
little
shock'd
,
but
running
over
the
table
of
the
book
,
I
fell
by
chance
upon
a
word
,
that
engag'd
me
to
read
the
sixth
chapter
of
the
fourth
treatise
,
whereby
I
found
what
his
real
thought
was
in
this
.
There
he
puts
the
same
question
,
with
reference
to
married
persons
,
and
teaches
,
that
,
after
even
the
most
lawful
actions
in
this
matter
;
the
respect
due
to
the
holy
Eucharist
,
obliges
them
,
not
to
approch
to
it
presently
;
and
that
they
cannot
be
wanting
in
the
decency
requir'd
in
order
to
that
mystery
,
without
venial
sin
.
He
adds
,
that
there
may
,
notwithstanding
,
be
reasons
,
which
may
lessen
,
or
wholy
take
away
the
sin
;
the
scandal
,
for
example
,
which
,
in
certain
circumstances
,
might
happen
,
if
these
persons
shou'd
not
communicate
:
the
solemnity
of
a
great
feast
,
or
the
extraordinary
desire
of
communicating
,
where
with
God
might
inspire
one
in
such
a
conjuncture
.
Thus
it
is
evident
,
concluded
Eudoxus
,
that
when
Bauni
speaks
of
Priests
and
Curats
,
whose
duty
he
particularly
treat's
of
,
in
the
chapter
,
cited
by
Pascal
,
it
is
but
in
relation
to
some
accidents
,
where
the
sin
,
on
one
side
,
and
the
necessity
of
saying
Mass
on
the
other
,
holds
them
in
suspense
.
Whereupon
,
in
the
first
place
,
he
teaches
,
that
a
Priest
,
supposing
he
has
made
a
good
Confession
,
has
all
the
essential
dispositions
,
requir'd
by
the
Councel
of
Trent
for
the
reception
of
the
Eucharist
;
that
is
to
say
,
that
he
is
in
the
state
of
Grace
:
which
,
in
spite
of
the
imaginations
of
all
our
newfangled
innovators
,
is
most
certainly
true
.
In
the
second
place
,
when
Bauni
sayd
,
this
opinion
was
safe
in
practice
,
(
he
who
thought
it
in
married
persons
a
venial
sin
)
he
intended
no
more
but
that
a
Priest
,
or
Curat
,
might
,
without
sin
,
follow
this
opinion
,
when
the
functions
,
joyn'd
to
his
Ministry
,
did
not
absolutly
dispense
with
him
from
saying
Mass
,
which
sometimes
do's
happen
.
And
in
such
a
circumstance
,
a
Country
Curat
,
for
example
,
might
possibly
be
,
whose
parishoners
,
if
they
lost
Mass
upon
a
Sunday
,
by
his
forbearing
to
say
it
,
wou'd
take
up
strange
suspicions
of
him
.
Let
a
man
upon
this
decision
consult
,
not
our
pretended
reformers
,
whose
mistaken
severity
has
sometimes
caus'd
,
on
such
like
occasions
,
a
great
deal
of
scandal
,
but
any
Divine
of
good
sense
,
who
knows
how
to
apply
the
most
solid
principles
of
Morals
to
particular
accidents
and
cases
,
and
he
will
quickly
find
,
whether
he
can
think
otherwise
,
upon
this
subject
,
than
Bauni
has
done
.
It
is
manifest
,
sayd
the
Abbot
,
that
this
must
be
Baunis
opinion
,
after
what
he
has
sayd
of
married
persons
.
But
these
favorable
,
and
so
well
grounded
expositions
,
are
not
to
be
made
by
the
Jesuits
:
one
part
of
a
book
is
not
enuff
,
to
defend
the
other
,
and
upon
every
decision
in
Morals
,
their
Divines
ought
to
have
repeated
all
their
principles
,
restrictions
and
circumstances
,
and
prevented
all
manner
of
difficulties
and
objections
.
If
they
fail
to
do
that
,
their
adversaries
wou'd
be
sure
to
make
extracts
of
their
books
,
and
get
these
extracts
censur'd
,
and
afterwards
publish'd
,
with
beat
of
drum
,
or
sound
of
trumpet
,
all
over
Europe
,
and
the
Indies
,
that
the
Jesuits
doctrin
had
been
condem'd
.
But
is
this
all
you
have
to
say
upon
this
place
?
Yes
,
sayd
Eudoxus
,
for
as
to
what
Pascal
has
made
his
Jesuit
speak
,
touching
the
preference
the
Divines
of
the
Society
give
the
Casuists
,
before
the
Fathers
,
and
such
other
trifling
matters
,
we
have
already
sayd
enuff
.
It
is
true
,
answer'd
the
Abbot
,
but
yet
do
you
not
look
upon
what
he
has
advanc'd
,
in
general
,
against
the
Jesuit
Filliucius
,
as
a
calumny
,
to
wit
,
that
the
laws
of
the
Church
,
by
being
no
longer
observ'd
do
lose
their
force
and
vertue
,
cum
jam
desuetudine
abierunt
?
this
proposition
,
so
express'd
,
may
be
a
false
and
dangerous
maxim
;
whereas
,
in
the
instance
Filliucius
makes
use
on
't
,
and
whence
Pascal
has
drawn
it
,
it
is
the
most
reasonable
in
the
world
.
I
have
really
seen
,
sayd
Cleander
,
abundance
of
people
very
much
scandaliz'd
at
this
proposition
,
taken
in
the
sense
Pascal
has
given
it
.
This
maxim
,
answer'd
the
Abbot
,
is
of
use
in
the
Civil
and
the
Canon
law
.
Saint
Thomas
,
Saint
Antonin
,
Gerson
,
and
others
,
as
well
Divines
,
as
Lawyers
,
do
very
often
make
use
on
't
:
and
the
very
terms
of
Filliucius
,
are
taken
out
of
the
law
.
But
the
application
of
it
,
may
be
,
either
,
good
,
or
bad
:
let
us
therefore
see
,
how
it
is
applied
by
Filliucius
.
According
to
Pascal's
quotation
,
you
will
find
it
in
the
second
tome
treatise
25.
nu.
33.
They
read
it
,
and
saw
,
that
Filliucius
do's
,
there
,
treat
of
the
punishments
,
decreed
against
blasphemers
,
in
the
old
Testament
by
Moses
,
or
,
in
the
new
,
by
Councels
and
Decrees
of
Popes
.
Whereupon
he
says
,
that
the
Confessors
in
their
Confessionals
,
ought
to
enjoyne
those
penalties
if
they
had
been
still
in
use
.
But
that
some
were
never
receiv'd
in
the
Church
,
and
others
were
become
absolete
:
At
vel
receptae
nunquam
sunt
,
vel
jam
desuetudine
abierunt
.
Is
any
thing
more
true
,
than
this
matter
of
fact
?
and
was
this
maxim
ever
apply'd
more
properly
?
this
notwithstanding
is
the
place
Pascal
makes
use
of
,
to
prove
,
that
the
Jesuits
laugh
at
the
ancient
discipline
;
and
make
all
it's
rules
give
place
,
to
the
frivolous
maxims
of
their
Casuists
.
That
which
follows
,
sayd
Cleander
,
is
a
part
of
my
task
:
but
I
must
ingenuously
confess
,
that
my
courage
fail'd
me
,
and
I
grew
weary
.
You
'l
easily
believe
,
that
the
comparing
and
confronting
of
texts
and
citations
,
cou'd
not
be
a
very
agreeable
entertainment
for
a
man
of
my
humor
.
I
was
no
longer
able
to
endure
so
toilsome
and
unpleasant
a
work
;
and
therefore
,
resolv'd
to
refer
my self
for
the
rest
,
to
the
testimony
and
integrity
of
Mr.
Abbot
.
What
,
reply'd
Eudoxus
,
laughing
,
do
you
give
ground
or
fall
back
?
this
is
not
very
fair
nor
stout
.
But
I
am
very
glad
,
I
have
gotten
,
over
you
,
the
advantage
of
perseverance
;
however
,
I
cannot
but
frankly
own
,
that
,
like
you
,
I
have
already
had
strong
temptations
on
this
subject
,
and
cou'd
not
have
answer'd
,
much
longer
,
for
my
own
patience
.
For
,
whatever
pleasure
I
take
,
in
seeing
Mr.
Abbot
clear
and
unfold
so
neatly
,
as
he
do's
,
these
things
,
in
the
intangling
and
perplexing
whereof
,
all
Pascal's
wit
and
cunning
consisted
;
the
matter
is
still
very
knotty
and
obscure
,
and
obliges
me
to
too
much
study
and
application
.
Besides
,
the
little
we
have
seen
,
is
more
than
enuff
,
to
guide
us
in
the
judgment
we
ought
to
make
of
the
Provincial
Letters
.
Perrault's
panegyric
of
them
,
cannot
be
more
clearly
justifi'd
,
than
it
has
been
by
Mr.
Abbot
;
I
am
above
all
things
for
The
solidity
of
his
arguments
,
and
for
his
raillerys
always
pure
and
decent
.
The
Jesuits
have
no
cause
to
complain
;
for
it
cannot
be
more
solidly
prov'd
,
by
any
person
,
who
contains
himself
within
the
bounds
of
good
manners
,
that
their
Society
is
the
plague
of
the
Church
,
a
body
of
wicked
and
extravagant
sots
and
mad-men
,
that
ought
to
be
banish'd
out
of
the
Common-wealth
,
or
shut
up
in
Bedlam
.
It
is
not
to
detract
,
slander
,
calumniate
,
impose
,
or
falsify
,
when
all
this
is
done
with
Pascals
wit
and
pleasantry
.
Raillery
a
part
,
we
are
indeed
infinitly
oblig'd
to
you
,
continu'd
he
,
speaking
to
the
Abbot
,
and
we
pray
you
,
not
to
give
your self
any
farther
trouble
,
to
prove
to
us
,
that
Pascal
,
and
those
who
furnish'd
him
with
memoirs
against
the
Jesuits
,
stood
much
more
in
need
,
than
these
Fathers
did
,
of
an
exhortation
to
make
their
Morals
more
strict
and
severe
.
He
,
that
has
given
occasion
for
this
master-piece
of
calumny
,
and
who
daily
studys
to
improve
it
,
wou'd
edify
all
true
Catholics
by
recanting
,
or
disclaiming
it
.
This
recantation
wou'd
certainly
be
necessary
to
discharge
his
conscience
of
a
world
of
things
,
for
which
his
great
age
cannot
but
advertise
him
,
he
must
,
very
soon
,
give
a
terrible
account
to
God
.
Oho
,
answers
the
Abbot
!
you
are
well
employ'd
indeed
to
preach
to
Mr.
Arnauld
and
endeavor
to
fill
his
head
with
scruples
.
I
assure
you
,
he
has
no
more
to
do
,
but
to
dy
;
the
pieces
for
his
Canonisation
are
already
prepar'd
.
And
of
this
you
cannot
doubt
,
if
you
do
but
reflect
,
upon
the
veneration
paid
by
his
Party
,
to
the
memory
of
the
Abbot
of
Saint
Cyran
.
Notwithstanding
the
authentic
testimonies
of
Mr.
Vincent
,
founder
of
Saint
Lazar
,
which
they
have
retrench'd
out
of
the
last
edition
of
the
life
of
this
holy
man
(
for
that
faction
gains
their
point
in
all
their
undertakings
)
but
which
Gods
Providence
has
still
preserv'd
elsewhere
.
Notwithstanding
the
testimonies
of
the
Abbot
of
Priéres
,
of
the
then
Bishop
of
Langres
,
of
the
Archbishop
of
Sens
Bellegarde
,
and
which
is
more
,
of
the
late
M.
Caulet
,
Bishop
of
Pamiers
,
a
witness
very
troublesom
to
Port-Royal
,
notwithstanding
what
F.
Gondren
,
General
of
the
Oratorians
both
sayd
and
knew
,
and
several
other
witnesses
of
untainted
reputations
,
of
the
pernicious
designs
,
which
this
Abbot
had
contriv'd
,
and
was
carrying
on
against
the
Church
,
and
of
his
heretical
and
extravagant
opinions
;
in
spite
of
all
this
,
I
say
,
the
Abbot
of
Saint
Cyran
must
pass
for
a
Saint
,
if
what
is
daily
sayd
by
the
Party
,
was
to
be
believ'd
,
and
for
a
great
Servant
of
God
,
unjustly
persecuted
by
Cardinal
Richelieu
,
who
look'd
upon
him
as
another
Luther
;
judge
by
this
,
what
will
be
sayd
of
Mr.
Arnauld
,
whose
zeal
had
quite
another
kind
of
success
,
than
that
of
Mr.
Saint
Cyran
.
But
infine
,
continu'd
the
Abbot
,
you
quit
me
at
too
easy
and
too
cheap
a
rate
;
I
had
a
mind
we
shou'd
have
carryed
on
our
work
,
at
least
,
to
the
tenth
Letter
;
for
those
which
follow
are
little
more
,
than
replications
and
frequent
repetitions
of
the
same
sort
of
impostures
.
But
in
this
you
shall
command
;
I
,
for
my
part
,
can
only
offer
you
,
which
I
freely
do
,
to
proceed
,
or
continue
what
we
have
begun
,
when
ever
you
please
I
will
tell
you
more
.
I
have
in
my
head
a
small
design
,
and
which
is
pleasant
enuff
,
of
drawing
up
a
scheme
of
the
speculative
and
practical
Morals
of
the
Jansenists
;
a
design
,
that
cou'd
very
easily
be
put
in
execution
:
I
shou'd
have
no
occasion
to
send
to
the
Indies
,
or
have
recourse
to
memoirs
,
brought
five
or
six
thousand
leagues
.
No
no
,
I
wou'd
confine
my self
within
the
bounds
of
France
and
Flanders
;
where
most
of
the
pieces
I
shou'd
have
need
of
,
are
certainly
to
be
found
:
I
wou'd
follow
the
order
of
time
,
beginning
with
the
Rise
and
Origin
of
these
differences
and
disputes
,
and
bringing
it
down
to
our
own
days
;
the
books
,
and
Original
pieces
of
the
process
against
the
Abbot
of
Saint
Cyran
,
wou'd
,
among
other
things
,
furnish
me
with
a
great
deal
of
matter
.
And
I
know
a
thousand
little
stories
,
of
several
,
that
have
,
and
still
make
,
a
figure
among
the
party
,
which
wou'd
give
me
occasion
enuff
,
to
make
the
subject
both
pleasant
and
diverting
.
The
single
process
of
Perrette
of
Lions
,
Mr.
Arnauld's
she
penitent
,
and
by
him
supported
against
the
Dean
of
Senlis
,
this
Devotes
Uncle
,
and
Gardian
.
This
suit
alone
,
I
say
,
well
told
,
with
all
it's
circumstances
,
wou'd
,
I
can
assure
you
,
make
a
small
tome
that
wou'd
not
tire
the
readers
.
Mr.
Abbot
,
sayd
Cleander
,
you
must
needs
go
on
with
this
design
;
it
wou'd
,
without
doubt
,
be
very
successful
:
but
do
you
know
,
that
I
have
taken
the
pains
to
write
down
our
former
discourses
;
that
we
have
communicated
them
to
some
of
our
friends
;
that
they
already
run
about
Paris
;
and
that
I
am
resolv'd
to
take
the
same
course
for
the
remainder
?
I
am
of
a
meek
,
peaceful
spirit
and
temper
,
answer'd
the
Abbot
,
and
wou'd
not
willingly
be
an
aggressor
:
but
since
you
bring
me
into
play
by
publishing
our
discourses
,
you
may
very
likely
expose
me
to
be
libell'd
by
the
Jansenists
:
which
may
perhaps
put
me
also
,
into
the
same
humor
,
and
make
me
,
at
least
,
endeavor
an
equal
return
.
As
for
the
rest
,
how
tiresom
soever
,
you
may
find
the
examination
of
the
Provincial
Letters
,
you
must
,
notwithstanding
,
grant
me
upon
this
point
two
favors
.
The
first
is
,
that
you
may
have
something
in
this
matter
perfect
,
at
least
,
in
some
manner
,
you
must
give
your self
the
trouble
of
reading
two
,
or
three
small
,
loose
,
sheets
of
paper
,
concerning
several
general
topics
,
treated
of
in
the
Provincial
Letters
;
and
which
,
together
with
the
doctrin
of
probability
,
make
,
according
to
Pascal
,
the
whole
fund
of
the
Jesuits
Policy
and
Morals
;
that
is
to
say
,
the
direction
of
intention
,
the
distinction
of
probable
in
speculation
,
and
probable
in
practise
;
equivocations
and
mental
reservations
.
You
need
not
trouble
your self
with
inquiries
after
the
author
;
you
will
,
in
a
few
words
,
see
in
them
all
that
is
good
or
bad
,
as
to
these
points
of
doctrin
;
and
whether
the
Jesuits
are
blamable
,
excusable
,
or
commendable
,
for
what
they
have
writ
and
taught
upon
this
subject
:
the
reading
of
the
whole
,
will
not
take
up
an
hour
of
your
time
;
and
yet
you
will
find
it
sufficiently
instructive
in
this
matter
;
whereof
the
greatest
part
of
men
,
have
little
or
no
knowledge
,
but
very
slight
and
superficial
notions
.
The
cases
made
use
of
for
examples
,
are
drawn
out
of
the
seventh
and
eighth
Provincial
Letters
,
and
the
others
following
,
which
you
wou'd
not
take
the
pains
to
examin
.
The
second
thing
I
ask
of
you
,
is
concerning
the
last
article
of
the
last
Letter
of
ten
addresses
to
Pascals
friend
in
the
country
,
which
he
calls
The
Mystery
of
iniquity
compleated
:
because
it
relates
to
the
love
of
God
,
which
,
according
to
him
,
the
Jesuits
say
is
not
necessary
to
Salvation
.
We
must
,
if
you
please
,
meet
one
of
these
days
in
your
Jansenists
friends
library
about
this
article
,
and
then
I
hope
to
make
amends
for
the
occasion
you
lately
lost
of
seeing
us
two
engag'd
in
the
discussions
of
much
less
important
matters
.
Eudoxus
and
Cleander
answer'd
,
that
it
wou'd
be
a
sensible
pleasure
to
them
,
to
see
the
papers
he
mention'd
,
and
that
for
their
conversation
with
the
Jansenist
,
they
wou'd
take
any
time
he
shou'd
think
fit
to
appoint
.
The
seventh
Discourse
.
EVdoxus
coming
to
the
Abbot's
house
,
and
finding
Cleander
already
arriv'd
,
sayd
to
him
,
we
shall
not
fail
,
to
day
,
of
meeting
our
man
.
He
had
notice
of
our
intentions
,
and
is
now
actually
waiting
for
us
in
his
library
.
Let
us
take
coach
then
,
answer'd
the
Abbot
;
I
am
ready
,
only
give
me
leave
to
take
two
or
three
papers
,
of
which
,
I
foresee
we
may
have
need
.
But
yet
before
I
go
,
I
pray
let
me
know
what
kind
of
man
is
he
I
am
to
deal
with
:
I
cannot
for
my
life
understand
why
you
shou'd
be
so
very
shy
,
as
hitherto
you
have
been
,
to
tell
me
the
qualitys
of
an
adversary
,
with
whom
you
have
so
often
threaten'd
me
.
What
need
you
trouble
your self
,
replied
Eudoxus
,
laughing
;
have
I
not
sayd
enuff
of
him
already
,
in
telling
you
he
is
a
Jansenist
?
however
,
since
you
are
so
desirous
of
being
more
fully
inform'd
of
his
character
,
it
's
fit
you
shou'd
be
satisfi'd
.
But
yet
,
since
he
is
one
of
my
friends
,
't
is
possible
,
you
may
not
think
my
account
of
him
so
fit
to
be
believ'd
;
and
therefore
Cleander
,
who
has
seen
him
often
with
me
and
knows
him
well
enuff
,
may
speak
of
him
more
disinterestly
,
and
with
greater
freedom
.
He
is
an
admirable
man
,
sayd
Cleander
,
and
a
perfect
original
.
He
has
a
great
quickness
of
fancy
,
and
an
extraordinary
readiness
to
express
himself
;
which
is
to
supply
his
want
of
wit
,
and
he
is
so
very
wise
,
as
seriously
to
value
himself
upon
being
a
Jansenist
:
and
looses
no
oportunity
to
make
all
men
believe
he
is
what
he
is
;
for
he
thinks
to
get
,
by
this
means
,
the
title
of
a
great
wit
.
He
has
been
but
two
years
at
Paris
;
he
was
before
the
chief
Magistrat
of
the
small
town
of
.....
,
during
which
time
,
he
had
frequent
correspondance
by
letters
,
with
Mr
......
and
Mr
......
for
whose
interest
and
service
,
he
made
himself
business
enuff
;
and
they
were
overjoy'd
,
for
having
found
in
that
country
,
an
emissary
of
his
credit
and
reputation
.
They
have
,
for
a
long
time
,
look'd
upon
him
,
as
one
of
their
forlorn
hope
;
and
I
my self
have
often
compar'd
him
to
a
fireship
;
for
the
loss
of
which
men
are
not
much
concern'd
,
provided
it
do's
but
first
do
execution
and
blow
up
some
of
the
enemies
great
ships
.
Eudoxus
has
been
acquainted
with
him
several
years
,
and
I
have
known
him
ever
since
his
coming
to
Paris
.
If
his
answers
do
not
altogether
satisfy
you
,
his
manner
of
making
them
will
,
at
least
,
divert
you
.
That
is
to
say
,
answer'd
the
Abbot
,
that
you
have
as
great
an
expectation
to
be
made
merry
,
as
you
have
to
be
instructed
.
But
without
more
words
,
they
took
coach
and
drove
directly
to
Timante's
lodging
:
this
is
the
name
,
by
which
this
new
antagonist
of
the
Abbot's
is
to
pass
.
Eudoxus
went
strait
up
to
the
library
,
where
he
found
him
:
and
having
saluted
him
,
told
him
he
had
brought
the
Abbot
with
him
,
of
whom
he
had
spoken
the
day
before
.
He
is
,
sayd
he
,
an
obstinat
,
head-strong
,
Molinist
;
who
has
lately
resolv'd
,
to
undertake
the
defence
of
the
Jesuits
against
the
Provincial
Letters
.
I
'le
put
him
into
your
hands
to
deal
with
;
and
having
conquer'd
him
,
make
him
,
I
pray
,
submit
,
and
do
honor
to
the
great
Saint
Austin
and
the
honest
party
.
You
have
had
the
experience
,
more
than
once
,
answer'd
Timante
,
that
upon
this
subject
,
I
am
never
taken
unprovided
.
Give
me
but
an
adversary
worth
the
trouble
,
and
you
shall
find
I
will
give
you
a
good
account
of
him
.
Without
more
a
do
,
they
went
immediatly
down
to
Cleander
and
the
Abbot
.
I
will
very
gladly
,
sayd
Timante
to
them
,
make
one
in
the
discourses
Eudoxus
tells
me
,
you
have
begun
upon
the
Provincial
Letters
:
you
are
a
Molinist
,
continu'd
he
,
addressing
himself
to
the
Abbot
;
and
I
declare
to
you
,
that
I
my self
am
a
Jansenist
;
and
ready
to
maintain
the
truth
of
these
admirable
Letters
,
as
I
wou'd
that
of
the
Gospel
.
For
there
is
nothing
in
them
,
but
pure
truth
,
without
any
mixture
of
error
,
lyes
,
or
mistake
.
I
have
a
long
time
known
,
answer'd
the
Abbot
,
that
the
guift
of
infallibility
has
been
allow'd
Mr.
Arnauld
by
his
party
;
but
I
did
not
know
,
till
now
,
that
they
granted
the
same
privilege
to
Pascal
.
As
for
my self
,
I
do
not
take
upon
me
to
defend
the
Jesuits
doctrin
in
so
universal
a
manner
:
I
consider
they
are
like
other
men
,
and
believe
them
capable
of
being
sometimes
mistaken
.
But
,
however
the
matter
stands
as
to
other
points
,
concerning
which
,
Eudoxus
and
Cleander
may
some
other
time
tell
you
their
opinions
,
we
are
now
come
hither
,
but
to
inform
our selves
,
by
the
help
of
your
great
library
,
of
one
single
point
.
The
matter
is
,
to
know
whether
,
what
Pascal
has
reproach'd
the
Jesuits
with
,
touching
the
precept
of
the
love
of
God
,
be
true
or
false
.
Ho!
truly
sayd
Timante
,
this
is
a
doubt
quite
out
of
fashion
;
and
I
admire
Cleander
and
Eudoxus
cou'd
have
patience
to
hear
you
upon
this
subject
.
I
know
not
,
answer'd
Cleander
,
whether
Mr.
Abbot
has
the
art
to
remove
,
or
to
make
charms
;
but
which
soever
of
these
is
his
talent
,
it
is
certain
,
he
has
given
us
a
very
different
impression
,
from
what
we
had
before
of
Pascal
.
He
has
shewn
us
the
Jesuits
books
,
and
,
in
them
,
has
often
made
us
read
the
direct
contrary
of
what
this
writer
pretends
to
have
found
;
and
I
cou'd
almost
be
tempted
to
believe
,
he
had
done
the
same
things
by
these
books
,
which
some
say
,
the
Jesuits
did
with
that
of
Jansenius
,
after
the
condemnation
of
the
five
propositions
,
which
,
being
shewn
in
this
book
,
to
some
persons
,
and
they
not
thinking
it
possible
,
Mr.
Arnauld
cou'd
have
been
guilty
of
a
ly
,
when
he
affirm'd
he
never
saw
them
in
it
,
sayd
these
Fathers
had
falsifi'd
Augustinus
,
and
inserted
in
him
the
condem'd
propositions
,
which
they
were
sure
cou'd
not
be
in
the
original
edition
;
to
which
Mr.
Arnauld's
affirmation
related
.
I
shou'd
have
thought
as
much
,
I
say
,
concerning
Bauni
,
Valentia
,
Vasquez
,
and
several
others
,
if
the
copys
we
made
use
of
,
had
not
,
for
the
most
part
,
come
out
of
your
library
;
where
I
am
confident
,
you
have
none
but
good
editions
.
A
man
must
really
suffer
himself
to
be
charm'd
,
answer'd
Timante
,
to
take
up
such
extraordinary
sentiments
as
those
you
seem
to
be
possess'd
with
.
What
,
do's
not
Mr.
Pascal
speak
truth
in
the
Provincial
Letters
?
where
he
quotes
,
not
only
,
the
books
,
but
the
very
chapters
,
pages
,
and
numbers
;
and
mentions
even
the
several
editions
?
and
are
not
the
Jesuits
the
patrons
of
loose
Morals
?
I
dare
you
to
say
otherwise
in
Paris
;
unless
you
say
it
,
before
certain
people
,
who
are
frited
out
of
their
little
wits
with
the
bugbear
of
Jansenisme
:
and
yet
among
them
,
you
will
find
some
,
who
in
the
point
now
in
debate
,
will
not
stick
to
declare
themselves
Jansenists
;
and
who
will
subscribe
,
without
hesitation
to
all
the
Letters
,
except
the
three
first
,
wherein
the
author
raillies
about
sufficient
grace
,
the
potentia
proxima
,
and
the
assemblys
of
Sorbonne
.
Let
us
quit
the
general
thesis
,
sayd
Eudoxus
interrupting
him
;
and
let
every
man
think
,
or
be
of
what
opinion
he
pleases
;
let
us
come
to
the
point
,
that
brought
us
hither
:
are
you
not
much
edifi'd
,
continu'd
he
,
to
see
how
we
interest
our selves
about
the
love
of
God
?
what
do
you
maintain
upon
this
article
for
Pascal
against
the
Jesuits
?
I
am
ready
to
maintain
,
sayd
Timante
,
The
Jesuits
teach
,
that
the
love
of
God
is
not
necessary
to
Salvation
.
And
what
will
you
do
,
sayd
Eudoxus
to
the
Abbot
?
I
will
maintain
,
answer'd
he
,
and
am
prepar'd
to
prove
it
,
that
the
Jesuits
do
teach
the
direct
contrary
,
to
what
in
Pascals
words
this
Gentleman
has
affirm'd
.
It
is
indeed
your
business
to
prove
it
,
replied
Cleander
.
Timante
denies
the
matter
of
fact
,
and
you
affirm
it
,
shew
us
therefore
how
it
stands
in
the
Jesuits
books
.
We
shou'd
for
a
long
time
find
employment
,
sayd
the
Abbot
,
if
we
shou'd
read
,
one
after
another
,
all
the
writers
of
the
Society
,
who
in
express
terms
say
,
that
the
love
of
God
,
is
necessary
to
Salvation
.
I
speak
not
of
the
books
of
Meditations
,
Spiritual
Exercises
,
Christian
Practices
,
and
an
infinity
of
other
works
of
Devotion
;
wherein
the
Jesuits
Preach
up
nothing
so
much
,
as
the
love
of
God
.
I
pass
by
their
Rodriguez's
,
the
Saint-Jure's
,
the
Hayneuve's
,
the
Suffren's
,
the
Du
Pont's
,
and
a
thousand
others
,
whose
books
you
can
no
sooner
open
,
than
find
this
truth
in
them
.
But
I
will
confine
my self
to
their
Divines
,
whose
names
wou'd
make
too
long
a
list
.
You
may
however
see
it
,
in
a
book
Printed
at
Louvain
in
1689
,
intitled
Sexaginta
quinque
propositiones
nuper
à
Sanctissimo
Domino
nostro
Innocentio
XI
proscriptae
,
à
Societatis
Jesu
Theologis
diu
ante
Sanctissimi
Domini
decretum
consensu
communissimo
rejectae
.
Where
there
are
no
less
,
than
thirty
cited
.
Will
you
be
content
with
nine
or
ten
,
such
as
are
the
chief
,
and
look'd
upon
as
the
Oracles
of
the
Order
?
I
'le
quit
you
for
one
half
,
answer'd
Timante
,
in
a
bold
and
Magisterial
tone
.
Abate
Mr.
Abbot
nothing
,
sayd
Eudoxus
,
and
be
not
too
forward
;
for
I
have
found
,
by
experience
,
that
he
is
very
exact
in
his
quotations
.
Let
us
begin
,
sayd
the
Abbot
,
with
Cardinal
Bellarmin
.
Take
the
pains
,
I
pray
you
,
to
reach
me
down
his
fourth
tome
.
Listen
to
these
his
words
.
The
holy
Scripture
do's
not
only
say
,
The
Abbot
also
read
in
Cardinal
Lugo's
treatise
of
Penance
,
The
command
of
loving
God
,
is
absolutly
founded
upon
the
law
of
nature
;
and
althô
there
had
been
for
it
,
no
positive
law
from
God
,
yet
shou'd
we
be
oblig'd
to
it
,
as
all
Divines
do
agree
.
You
here
quote
Cardinals
,
answer'd
Timante
,
that
is
to
say
,
men
,
who
in
quitting
the
Societys
habit
,
quitted
also
their
wicked
maxims
.
You
do
not
know
,
replied
the
Abbot
,
nor
are
you
oblig'd
to
know
so
exactly
,
the
chronology
of
all
the
Jesuits
books
:
Bellarmin
and
Lugo
were
still
Jesuits
,
when
they
wrote
those
I
have
cited
;
and
when
the
last
sayd
,
all
Divines
were
agreed
about
this
precept
,
he
comprehended
,
without
doubt
,
in
this
general
proposition
all
of
his
own
Society
,
at
least
,
as
much
as
others
.
But
since
,
continu'd
he
,
you
will
have
no
Cardinal
Jesuits
,
I
will
pass
Tolet
,
whose
testimony
I
was
about
to
allege
,
and
only
stick
to
those
,
who
were
but
Jesuits
.
I
see
on
your
shelf
of
Divines
,
the
tome
of
Suarez
,
wherein
he
treats
of
the
three
Theological
vertues
:
The
Abbot
open'd
the
book
,
and
in
his
treatise
of
charity
,
read
these
following
words
.
First
,
I
say
,
that
this
precept
concerns
all
men
,
and
this
is
evident
from
the
sixth
chapter
of
Deuteronomy
,
You
shall
love
your
Lord
your
God
with
all
your
heart
,
&c.
and
by
the
tenth
of
Saint
Mathew
,
This
command
of
loving
God
,
is
the
first
and
greatest
command
of
all
....
the
reason
of
my
conclusion
is
,
that
this
love
is
a
necessary
means
to
Salvation
,
and
that
these
kind
of
means
have
always
the
obligation
of
a
command
.
Certainly
,
sayd
Cleander
,
interrupting
him
,
when
Pascal
sayd
,
that
the
Jesuits
taught
the
love
of
God
was
not
necessary
to
Salvation
,
he
ought
to
have
excepted
Suarez
out
of
the
number
;
for
it
is
impossible
,
for
any
man
to
speak
upon
this
subject
,
more
clearly
,
than
he
has
done
in
what
we
have
read
.
Hujusmodi
dilectio
est
medium
necessarium
ad
salutem
.
In
the
mean
time
,
to
judge
by
the
esteem
this
Divine
is
in
,
not
only
with
the
Society
,
but
also
with
all
others
,
whether
if
the
Jesuits
had
been
oblig'd
to
determin
,
which
of
their
Body
they
wou'd
have
pass
for
the
chief
Divine
,
they
must
not
have
chosen
this
man
.
They
have
not
,
in
reality
,
as
I
have
been
assur'd
,
any
one
,
whose
doctrin
is
more
the
doctrin
of
the
Jesuits
,
than
this
authors
doctrin
is
;
nor
who
is
more
generally
follow'd
.
I
will
add
to
this
,
sayd
Eudoxus
,
what
was
lately
told
me
by
one
of
my
friends
,
who
travell'd
much
in
Spain
,
to
shew
the
great
opinion
they
have
of
this
Divine
in
that
country
;
where
,
he
sayd
;
the
reputation
of
Suarez
was
so
great
,
that
in
most
Universities
,
he
was
quoted
in
their
disputes
,
and
the
Defendants
,
to
whom
his
authority
was
urg'd
,
durst
not
refute
him
,
but
were
oblig'd
to
reconcile
,
whatever
was
out
of
him
objected
,
with
the
doctrin
of
the
Thesis
:
he
also
told
me
another
thing
pleasant
enuff
,
that
in
many
towns
of
Spain
,
and
particularly
at
Perpignan
,
the
inhabitants
,
even
the
Artificers
,
as
well
as
other
tradsmen
,
are
divided
into
two
factions
;
one
Suarists
,
the
other
Thomists
;
in
so
much
,
that
in
the
public
sports
and
recreations
,
the
men
are
chosen
out
of
these
two
different
partys
;
and
that
the
acclamations
were
frequently
heard
at
bowls
,
sometimes
,
of
the
Suarists
and
sometimes
of
Thomists
,
according
to
the
various
success
of
the
gamesters
,
all
,
ready
to
fall
together
by
the
ears
,
the
one
party
for
praemotio
physica
,
and
the
other
for
Scientia
media
.
Timante
,
notwithstanding
the
trouble
he
was
in
,
on
account
of
the
passages
cited
by
the
Abbot
,
out
of
these
three
famous
Jesuits
,
cou'd
not
forbear
laughing
at
this
odd
proceeding
of
the
Spaniards
;
and
wou'd
willingly
have
carry'd
this
digression
farther
;
but
the
Abbot
immediatly
returning
to
the
point
,
sayd
to
him
,
you
see
by
what
Eudoxus
and
Cleander
have
spoken
,
that
if
the
Jesuits
cou'd
have
thought
themselves
honor'd
in
the
Schools
by
the
name
or
reputation
of
any
one
of
their
Doctors
,
as
the
Thomists
do
by
that
of
Saint
Thomas
,
certainly
they
wou'd
on
this
score
have
prefer'd
Suarez
to
Molina
.
And
,
indeed
,
few
Jesuits
do
follow
Molina
,
in
comparison
of
those
,
who
stick
to
the
principles
and
opinions
of
Suarez
,
Vasquez
and
Bellarmin
;
and
they
are
Molinists
,
but
because
they
maintain
,
and
with
reason
,
that
the
doctrin
of
Molina
,
is
without
error
;
wherein
there
is
none
to
be
found
,
without
misrepresenting
and
disfiguring
it
,
that
they
might
have
a
handle
and
pretence
to
refute
it
with
the
greater
advantage
.
But
since
you
have
given
me
the
name
of
Molinist
the
very
first
moment
I
have
the
honor
of
seeing
you
,
it
is
fit
I
shou'd
make
good
and
maintain
my
character
with
credit
and
reputation
;
and
that
I
shou'd
also
demonstrate
to
you
,
that
if
Molina
be
to
be
believ'd
,
Pascal
must
have
spoken
falsly
,
when
he
asserted
,
that
the
Jesuits
taught
,
The
love
of
God
was
not
at
all
necessary
to
Salvation
.
I
shall
find
,
in
less
than
a
minut
,
the
place
I
want
:
I
have
it
,
listen
therefore
,
I
pray
,
to
what
this
Jesuit
says
.
I
am
perswaded
,
that
we
are
oblig'd
,
After
this
,
the
Abbot
shew'd
in
Tanner
,
these
words
;
The
command
which
obliges
us
to
love
God
,
is
like
a
first
principle
,
known
,
and
acknowleg'd
by
all
the
world
.
He
found
in
Valentia
,
this
which
follows
.
When
we
inquire
,
how
and
when
the
command
of
loving
God
do's
oblige
us
,
we
do
presuppose
,
as
a
thing
most
certain
,
that
there
is
such
a
command
.
For
this
is
evident
both
by
Scripture
and
by
reason
.
Layman
also
speaks
,
in
this
manner
.
The
precept
of
the
love
of
God
,
is
call'd
in
the
22th
.
of
Saint
Mathew
,
the
first
and
greatest
command
of
all
;
because
it
relates
to
the
first
act
of
the
most
excellent
vertue
,
and
the
most
necessary
to
Salvation
.
See
likewise
,
what
Becanus's
opinion
is
,
There
is
a
twofold
command
of
loving
God
,
the
first
is
general
,
and
comprehended
in
all
parts
of
the
Decalogue
,
which
obliges
us
to
keep
the
law
of
God
:
the
second
is
positive
and
particular
,
and
obliges
us
to
make
an
act
of
charity
,
whether
this
act
be
produc'd
by
,
or
is
the
motion
of
our
love
to
God
,
or
a
detestation
of
our
sin
for
offending
God
.
Thomas
Sanchez
thus
argues
.
Nothing
is
more
certain
,
than
that
there
is
a
command
of
loving
God
;
the
reason
is
,
because
the
act
of
loving
God
is
necessary
to
Salvation
;
He
that
loves
him
not
,
sayd
Saint
John
,
is
dead
already
;
but
all
that
is
necessary
to
Salvation
,
is
commanded
.
Have
you
then
a
mind
,
sayd
Eudoxus
,
interrupting
,
and
addressing
himself
to
Timantes
,
that
Mr.
Abbot
shou'd
turn
over
,
and
confound
all
your
library
?
there
is
no
more
room
on
your
table
for
these
folio's
;
have
you
not
seen
enuff
to
convince
Pascal
,
either
of
rashness
or
of
lying
?
of
lying
,
if
he
has
,
as
he
ought
to
have
done
,
consulted
all
these
authors
;
of
rashness
,
if
he
has
advanc'd
,
upon
the
credit
of
an
other
,
That
the
Jesuits
taught
the
love
of
God
was
not
necessary
to
Salvation
.
These
are
the
most
learned
and
most
famous
of
all
their
Divines
;
and
most
of
the
others
do
but
copy
,
or
abridge
,
what
they
have
written
.
What
answer
can
you
make
to
all
these
matters
of
fact
?
I
answer
,
sayd
Timantes
,
equally
troubl'd
and
surpris'd
,
by
another
enumeration
made
by
Pascal
in
the
same
place
,
according
to
which
the
Jesuits
of
France
are
of
a
contrary
opinion
.
Observe
but
the
words
of
Mr.
Pascal's
Jesuit
.
Thus
our
Fathers
have
freed
men
from
the
troublesom
obligation
of
actually
loving
God
:
and
this
doctrin
,
is
so
advantagious
,
that
our
Fathers
Anat
,
Pintereau
,
le
Moyne
and
A.
Sirmond
himself
,
defended
it
vigorously
,
when
others
had
a
mind
to
run
it
down
.
It
seems
to
me
,
added
Timantes
,
that
F.
Sirmond
alone
,
is
to
be
valued
full
as
much
as
Sanchez
,
Suarez
,
and
Layman
,
and
perhaps
many
more
all
joyn'd
together
.
The
Abbot
,
at
these
last
words
of
Timantes
,
fell
a
laughing
,
what
sayd
he
to
him
,
do
you
believe
the
Father
Sirmond
here
spoken
of
,
to
be
that
famous
Father
Sirmond
,
who
,
in
spite
of
the
Jansenists
utmost
envy
and
malice
,
preserv'd
so
great
a
name
and
reputation
among
all
the
learned
,
not
only
of
the
Catholic
Church
,
but
also
of
all
other
sects
and
partys
whatsoever
.
He
is
not
,
at
all
,
the
person
intended
:
your
error
nevertheless
is
very
pardonable
,
since
it
is
founded
but
upon
Pascal's
malice
.
And
,
really
,
when
after
Father
Anat
,
and
Father
le
Moyne
,
men
known
,
and
,
upon
many
accounts
,
very
valuable
,
these
words
,
and
Father
A.
Sirmond
himself
,
are
seen
to
be
added
,
by
way
of
gradation
,
who
wou'd
not
believe
,
but
that
this
must
be
meant
of
the
renowned
Father
Sirmond
:
he
was
the
only
one
publicly
known
in
the
world
,
and
known
commonly
,
but
by
his
surname
.
The
preference
,
in
point
of
merit
and
authority
,
which
the
word
himself
gives
to
the
person
here
spoken
of
,
above
Father
Anat
,
and
Father
le
Movne
,
leaves
no
place
to
doubt
,
but
that
he
must
be
the
person
intended
.
Among
two
thousand
men
,
who
shou'd
read
the
Provincial
Letters
,
there
wou'd
not
be
found
six
,
that
shou'd
not
believe
the
Society's
reputation
wounded
by
this
reproach
on
one
of
their
members
,
who
is
accounted
the
chief
ornament
of
their
whole
body
;
and
I
do
on
this
account
,
forgive
your
having
oppos'd
him
,
to
Suarez
,
Sanchez
,
Layman
and
Molina
:
and
also
to
the
two
Cardinals
,
Bellarmin
,
and
de
Lugo
.
But
really
,
the
man
Pascal
speaks
of
,
is
a
man
very
little
known
,
and
of
no
consequence
:
however
,
it
shall
not
ly
at
my
door
,
if
we
examin
not
,
what
relates
to
him
:
for
there
wants
a
great
deal
to
make
the
idea
given
of
this
Father
Sirmond's
doctrin
,
to
be
true
:
but
first
,
let
us
see
,
whether
Father
Pintereau
,
Father
Anat
,
and
Father
le
Moyne
,
do
vigorously
defend
it
.
For
in
this
also
,
there
is
an
equivocation
,
to
say
no
worse
of
it
,
as
great
,
as
in
the
name
of
Sirmond
.
Have
you
,
sayd
the
Abbot
to
Timantes
,
the
Jesuits
apology
against
la
Theologie
Morale
?
I
have
,
answer'd
he
,
all
that
has
been
written
on
both
sides
in
this
matter
;
but
I
do
,
notwithstanding
,
own
to
you
,
that
I
have
read
very
little
of
what
the
Jesuits
have
writ
in
their
own
defence
.
They
are
too
serious
,
and
do
not
divert
me
as
Mr.
Pascal
do's
;
and
besides
,
all
he
says
,
has
a
certain
air
of
truth
,
which
is
of
it self
perswasive
,
and
makes
it
unnecessary
to
read
all
those
rapsodies
,
his
adversaries
have
heap'd
up
together
,
with
design
to
refute
him
.
This
method
of
hearing
but
one
side
,
answer'd
the
Abbot
,
laughing
,
is
very
wonderful
,
for
the
enabling
men
to
make
a
right
and
equitable
judgment
between
two
contending
parties
.
Which
words
he
had
no
sooner
ended
,
than
he
took
into
his
hands
the
book
attributed
to
Father
Pintereau
,
Les
impostures
&
les
ignorances
du
libelle
intitulè
la
Theologie
Morale
des
Jesuites
:
par
l'Abbé
du
Boisic
.
He
read
in
it
the
passage
cited
by
Pascal
;
where
the
author
do's
but
maintain
these
words
of
the
Councel
of
Trent
;
That
Attrition
,
produc'd
by
the
fear
of
hell
,
disposes
the
sinner
to
receive
Grace
in
the
Sacrament
,
althô
,
that
,
without
the
Sacrament
,
it
is
not
sufficient
to
justify
him
.
There
this
Divine
shews
,
that
the
opinion
,
which
holds
,
that
Attrition
,
with
the
Sacrament
do's
justify
,
is
the
doctrin
of
,
almost
,
all
Divines
,
especially
since
the
Councel
of
Trent
;
that
althô
these
Divines
do
not
treat
the
contrary
opinion
as
heresy
,
yet
many
of
them
do
esteem
it
very
rash
;
because
the
words
,
of
the
Councel
upon
this
subject
,
do
appear
so
positive
and
express
;
and
which
is
more
,
he
quotes
a
censure
of
Sorbonne
,
in
the
year
1638
,
which
says
the
same
thing
;
a
man
cannot
see
in
all
this
text
of
Father
Pintereau
,
one
single
word
,
which
shews
the
love
of
God
is
not
necessary
for
Salvation
.
How
then
and
by
what
rules
of
honesty
,
durst
Pascal
place
this
Divine
in
the
number
of
those
,
who
maintain
the
opinion
he
attributes
to
Father
Sirmond
,
That
the
love
of
God
,
is
not
necessary
to
Salvation
?
Cannot
one
then
defend
,
with
Catholic
Divines
,
the
Councel
of
Trent's
doctrin
concerning
Attrition
,
without
being
suspected
to
destroy
the
precept
of
the
love
of
God
?
He
!
do
you
no
see
,
replied
Timantes
,
that
in
the
words
quoted
by
Mr.
Pascal
,
your
Jesuit
treats
the
obligation
of
loving
God
,
as
a
difficult
and
troublesom
thing
?
Nothing
is
to
be
chang'd
in
the
terms
,
sayd
the
Abbot
;
Pascal
thus
sets
them
down
.
It
was
therefore
reasonable
he
shou'd
take
away
that
troublesom
and
difficult
obligation
man
was
under
,
by
the
law
of
rigor
,
of
exerting
an
act
of
perfect
Contrition
,
to
be
justifi'd
,
and
that
he
shou'd
institute
Sacraments
,
which
might
supply
it's
defect
,
with
the
help
of
a
more
easy
disposition
:
if
he
has
sayd
,
that
this
obligation
of
a
perfect
Contrition
,
was
troublesom
and
difficult
,
he
has
sayd
so
,
after
an
infinit
number
of
Divines
;
and
this
is
very
true
,
in
the
sense
,
wherein
so
many
learned
men
have
sayd
it
.
An
act
of
perfect
Contrition
,
which
includes
an
act
of
the
pure
love
of
God
,
is
the
most
heroic
act
of
Christian
vertue
;
and
most
directly
opposit
to
self-love
;
of
which
it
stifles
and
excludes
those
motions
,
which
appear
the
most
lawful
.
He
there
speaks
of
a
sinner
,
who
by
that
means
was
to
quit
his
sin
,
and
make
an
effort
to
break
his
chains
,
and
his
will
of
iron
,
as
Saint
Austin
calls
it
,
which
keeps
him
fast
bound
:
for
this
act
a
man
needs
one
of
the
strongest
graces
,
that
is
in
all
the
treasures
of
God's
mercy
.
Infine
,
this
is
an
act
so
hard
,
and
so
contrary
to
corrupted
nature
,
that
the
Divinity
of
Port-Royal
allows
it
to
very
few
men
in
the
world
;
and
it
was
partly
upon
the
account
of
the
difficulty
of
making
on
't
,
that
they
formerly
excluded
from
the
Communion
,
so
many
penitents
for
whole
years
,
and
even
at
Easter
,
in
spite
of
the
commands
of
the
Church
.
Who
then
can
doubt
,
if
this
doctrin
be
true
,
that
Attrition
,
with
the
Sacrament
,
is
sufficient
to
justify
a
sinner
;
but
that
it
is
a
particular
favor
,
granted
by
the
new
Testament
,
to
those
under
the
law
of
the
Gospel
,
and
an
advantagious
effect
of
the
blood
of
Jesus
shed
for
us
,
and
apply'd
to
sinners
in
the
Sacrament
of
Penance
;
since
it
is
an
easy
way
of
returning
to
God
,
which
they
had
not
,
who
liv'd
under
the
yoke
of
the
old
law
.
What
occasion
is
there
then
of
crying
out
,
as
Pascal
do's
immediatly
after
,
O
Father
,
you
put
a
man
out
of
all
patience
,
and
the
things
that
you
have
sayd
to
me
cannot
be
heard
without
horror
?
This
is
follow'd
with
a
whole
Sermon
full
of
new
impostures
and
calumnies
;
and
wherein
several
passages
of
Scripture
,
concerning
the
love
of
God
,
are
abus'd
,
to
give
the
bloodiest
wounds
,
that
ever
cou'd
be
given
to
brotherly
love
and
Christian
charity
.
They
made
an
end
of
reading
what
was
in
Father
Pintereau
upon
this
subject
,
and
what
related
to
it
,
in
the
Apologies
of
Father
Anat
,
and
Father
le
Moyne
.
Where
the
whole
is
reduc'd
,
not
to
maintain
the
opinion
of
Father
Antony
Sirmond
,
such
as
is
attributed
to
him
,
but
to
defend
the
man
,
by
endeavoring
to
shew
,
that
his
accusers
had
not
understood
his
meaning
aright
,
and
that
there
was
nothing
worse
in
his
expressions
,
than
in
the
expressions
of
many
other
Catholic
Doctors
,
against
whom
,
they
had
never
objected
any
thing
.
Timantes
,
whose
trouble
and
confusion
increas'd
,
in
proportion
to
their
going
on
,
foam'd
and
sputter'd
at
this
,
and
,
after
beating
about
the
bush
very
much
,
to
very
little
purpose
,
address'd
himself
briskly
to
the
Abbot
,
and
sayd
:
Infine
Sir
,
declare
your self
,
do
you
make
any
difficulty
to
give
up
and
quit
to
me
even
this
Father
Sirmund
?
We
shall
soon
see
,
answer'd
the
Abbot
,
whether
we
shall
capitulate
at
last
;
but
I
wou'd
gladly
first
try
,
at
least
,
whether
I
,
also
,
may
not
be
able
to
defend
him
.
That
do's
not
appear
to
me
very
necessary
,
sayd
Cleander
interrupting
him
,
to
satisfy
our
curiosity
:
Eudoxus
and
I
,
wish
neither
good
nor
harm
to
the
Ghost
of
this
good
Father
,
who
has
it
seems
been
dead
above
these
fifty
years
:
besides
the
reputation
of
the
Jesuits
,
for
which
you
interest
your self
more
than
all
of
us
,
is
already
sufficiently
secur'd
,
This
privat
man
,
to
make
use
of
the
Poëtic
stile
and
terms
of
Father
le
Moyne
,
was
neither
a
Giant
,
nor
a
man
like
Geryon
in
the
fable
,
with
several
bodys
,
that
upon
the
authority
of
his
little
book
,
it
shou'd
be
sayd
of
all
the
Jesuits
together
,
They
have
gone
so
far
in
impiety
,
as
to
maintain
,
that
an
interior
act
of
the
love
of
God
,
was
but
counsel'd
and
not
commanded
.
All
this
is
very
true
,
answer'd
the
Abbot
,
but
you
see
,
Timantes
is
not
so
easily
contented
as
you
;
he
argues
upon
other
principles
,
and
I
am
going
to
satisfy
him
.
Say
rather
,
replied
Timantes
,
that
you
are
a
going
to
wrangle
and
cavil
with
him
.
Not
at
all
,
sayd
the
Abbot
,
my
design
is
only
to
extricat
and
clear
things
a
little
.
I
have
,
more
than
once
,
observ'd
,
that
one
of
Pascals
secrets
,
is
to
puzzle
and
confound
matters
;
that
he
possesses
,
in
perfection
,
the
art
of
magnifying
objects
,
and
that
giving
them
afterwards
to
Wendrok
,
who
is
naturally
,
as
is
sayd
,
very
fanciful
,
he
turns
them
into
specters
,
or
bugbears
,
against
which
,
Don
Quixote
like
,
he
fights
with
all
imaginable
rage
and
fury
;
and
with
a
heat
and
fire
,
which
makes
him
,
from
time
to
time
,
commit
very
gross
solecismes
amidst
those
fine
Latin
phrases
,
that
made
him
pass
for
the
Cicero
of
the
party
,
in
the
opinion
of
all
those
,
who
understood
nothing
of
the
matter
.
Solecisms
in
Wendrok
,
answer'd
Timantes
in
a
fret
;
those
are
the
Jesuits
calumnies
:
there
is
better
Latin
,
and
more
elegance
in
his
notes
and
translation
,
than
there
is
in
Petavius
,
Sirmond
,
Maffeus
,
and
all
their
writers
put
together
.
The
dispute
,
at
present
,
is
not
of
Wendroks
solecisms
,
sayd
Eudoxus
,
interrupting
him
,
but
certain
it
is
,
that
Mr.
Abbot
shew'd
me
some
lately
,
of
which
I
had
not
taken
notice
,
and
which
might
,
possibly
,
have
escaped
you
also
,
as
well
as
me
:
but
let
us
put
this
matter
off
to
another
time
.
You
must
,
Mr.
Abbot
,
now
satisfy
,
if
you
can
,
Timantes
upon
the
point
in
hand
.
This
indeed
is
my
intention
,
answer'd
the
Abbot
;
let
us
therefore
return
to
our
subject
,
and
read
the
passage
in
the
tenth
Letter
,
wherein
he
himself
found
these
words
.
I
will
pass
by
all
that
fooling
,
where
the
wit
of
the
man
so
insolently
sports
it self
with
the
love
of
God
;
but
,
pursu'd
he
,
our
Father
Antony
Sirmond
,
who
triumphs
upon
this
matter
in
his
admirable
book
of
the
Deffense
de
la
vertu
,
where
he
speaks
,
as
he
tells
his
reader
,
French
in
France
,
discourses
thus
in
the
2d
.
to
.
sect.
1.
p.
12.13.14
.
&c.
Saint
Thomas
says
,
that
a
man
is
oblig'd
to
love
God
,
as
soon
as
he
comes
to
the
use
of
reason
:
that
's
a
little
too
soon
:
Scotus
says
,
every
Sunday
:
upon
what
is
this
founded
?
others
hold
,
when
one
is
grievously
tempted
,
yes
,
in
case
there
be
no
way
but
this
to
avoid
the
temptation
.
Sotus
says
,
when
one
receives
a
benefit
from
God
;
good
to
thank
him
for
't
.
Others
say
at
the
hour
of
death
,
that
's
late
indeed
.
Nor
do
I
believe
,
that
this
ought
to
be
done
upon
the
reception
of
some
Sacrament
;
Attrition
with
Confession
,
if
they
have
convenience
of
making
on
't
,
is
sufficient
for
that
.
Suarez
says
,
that
a
man
is
oblig'd
to
it
,
some
time
or
other
;
but
at
what
time
?
he
makes
you
your self
judge
of
that
,
for
he
himself
knows
nothing
of
it
;
nor
indeed
do
I
;
for
who
shou'd
know
what
this
Doctor
did
not
?
And
he
concludes
,
at
last
,
that
a
man
in
rigor
,
is
not
oblig'd
to
any
thing
,
but
to
observe
the
other
commands
without
any
affection
for
God
,
and
without
giving
him
his
heart
,
provided
he
do's
not
hate
him
.
And
this
he
proves
at
large
in
his
second
treatise
.
When
the
Abbot
had
read
thus
far
,
he
sayd
to
Timantes
,
you
are
Sir
a
Divine
without
doubt
.
No
indeed
Sir
,
answer'd
Timantes
,
neither
was
Mr.
Pascal
,
but
this
did
not
hinder
him
,
from
arguing
extreamly
well
upon
all
Moral
matters
;
wherein
a
man
needs
but
common
sense
to
make
a
right
judgment
.
A
man
must
have
something
else
besides
that
,
replied
the
Abbot
,
to
judge
well
of
some
subjects
;
and
I
cannot
upon
this
,
give
you
the
satisfaction
I
desire
,
without
entring
a
little
into
Divinity
:
bear
with
me
I
pray
you
but
one
moment
,
I
shall
not
be
long
.
First
,
there
never
was
a
Divine
,
that
absolutely
denied
we
had
a
precept
of
loving
God
,
and
that
the
observance
of
it
was
necessary
to
Salvation
:
but
after
the
Doctors
had
,
for
the
better
clearing
of
things
,
made
a
distinction
in
this
matter
of
several
kinds
of
precepts
,
they
were
divided
upon
some
points
.
2.
This
precept
,
they
say
,
is
,
at
once
,
both
a
general
,
and
a
particular
precept
;
because
it
is
impossible
to
fulfil
,
or
obey
it
,
in
it's
full
extent
,
without
the
observation
of
all
the
other
commands
;
of
which
we
cannot
violate
a
single
one
,
without
wounding
and
destroying
the
love
which
we
owe
to
God
.
They
account
it
a
particular
precept
,
because
it
enjoyns
acts
of
a
certain
particular
vertue
,
that
is
to
say
,
acts
of
love
,
which
,
in
their
kind
,
are
wholly
different
from
the
acts
of
the
other
vertues
,
by
which
we
observe
,
or
keep
the
rest
of
the
commands
.
3.
The
precept
of
charity
,
is
,
both
negative
and
affirmative
,
a
precept
is
call'd
negative
,
when
it
is
consider'd
with
reference
to
the
things
it
prohibits
to
be
done
.
'T
is
call'd
affirmative
,
when
it
is
consider'd
with
reference
to
the
things
it
commands
to
be
done
.
Thus
,
the
precept
of
the
love
of
God
,
is
negative
,
in
as
much
as
it
forbids
us
to
hate
the
supreme
good
;
which
is
to
be
understood
,
not
only
,
of
a
formal
hatred
,
a
sin
,
of
which
,
seldom
any
but
the
Devil
is
guilty
,
but
also
of
every
other
sin
;
because
that
every
sin
comprehends
,
or
includes
a
distance
and
separation
from
God
.
This
precept
is
affirmative
,
in
as
much
as
it
commands
us
,
to
make
,
on
some
occasions
,
acts
of
the
love
of
God
:
for
example
at
the
hour
of
death
,
or
upon
our
first
coming
to
use
of
reason
,
which
represents
God
to
us
,
as
our
ultimate
end
.
The
Divines
farther
teach
,
that
a
precept
may
oblige
either
,
by
it self
,
by
it's
own
vertue
,
or
by
accident
:
their
terms
are
per
se
and
per
accidens
.
It
obliges
by
it self
,
from
the
moment
it
enjoyns
me
,
independently
,
and
without
reference
to
any
other
precept
,
to
do
an
act
of
the
particular
vertue
,
to
which
it
has
a
relation
:
thus
the
precept
of
charity
,
will
oblige
me
by
it self
,
if
,
independently
on
all
other
precepts
,
it
obliges
me
,
to
make
acts
of
the
love
of
God
.
A
precept
obliges
by
accident
,
when
I
am
bound
to
acquit
my self
of
some
incumbent
duty
,
or
to
resist
some
temptation
,
and
that
neither
the
one
,
nor
the
other
,
can
be
perform'd
without
doing
the
act
commanded
by
this
precept
:
thus
finding
my self
,
in
some
circumstance
,
oblig'd
by
the
precept
of
repentance
,
to
make
an
act
of
perfect
Contrition
,
the
precept
of
charity
,
upon
this
occasion
,
obliges
me
,
by
accident
;
because
that
the
act
of
Contrition
,
being
a
detestation
of
sin
,
proceeding
from
the
pure
motive
of
the
love
of
God
,
I
cannot
fulfil
the
precept
of
repentance
,
without
making
an
act
of
the
love
of
God
.
Infine
,
all
Divines
agree
,
that
there
is
a
precept
or
command
to
love
God
;
that
this
precept
is
negative
;
because
it
includes
a
prohibition
of
doing
any
thing
against
God
;
and
that
it
is
affirmative
also
;
because
it
obliges
us
to
some
particular
duties
.
They
likewise
agree
farther
,
that
it
is
a
general
precept
,
extending
it self
to
the
observation
of
all
other
commands
;
and
that
it
is
,
also
a
special
,
or
particular
precept
,
obliging
us
,
at
least
,
by
accident
,
as
in
the
case
of
the
necessity
of
Contrition
and
some
others
.
The
whole
current
of
Divines
do
,
I
say
,
agree
in
all
these
points
;
and
Father
Antony
Sirmond
also
agrees
with
them
in
the
treatise
we
are
now
upon
.
And
it
is
not
of
this
,
he
is
accus'd
,
but
in
accusing
him
of
another
thing
,
they
conceal
,
or
dissemble
his
having
taught
,
even
this
;
which
alone
,
if
made
known
,
wou'd
have
suffic'd
to
have
lessen'd
a
great
deal
,
the
horror
they
endeavor'd
to
bring
upon
his
whole
doctrin
.
The
single
question
then
,
that
can
here
be
put
with
reference
to
the
doctrin
of
this
Divine
in
particular
,
is
to
know
,
whether
,
supposing
all
these
other
obligations
,
wherein
the
whole
world
agrees
,
this
precept
,
as
far
forth
,
as
it
is
special
,
or
particular
,
and
affirmative
,
do's
oblige
us
,
not
only
by
accident
,
but
also
by
it self
,
to
make
formal
acts
of
love
,
by
which
we
say
to
God
,
My
God
I
love
you
with
all
my
heart
.
To
that
this
author
answers
,
that
there
is
one
command
of
God
,
by
which
we
are
oblig'd
to
have
this
love
;
which
he
calls
affective
,
Love
me
,
or
I
will
kill
you
.
And
that
,
This
is
somewhat
subtil
,
sayd
Eudoxus
interrupting
him
.
A
little
too
much
,
answer'd
the
Abbot
,
and
if
Timantes
shou'd
say
but
that
,
we
shou'd
soon
agree
.
I
say
,
replied
Timantes
,
that
this
proposition
,
is
execrable
and
impertinent
,
and
tends
to
the
subversion
of
all
Morals
,
and
the
intire
corruption
of
manners
.
Forbear
a
while
,
I
beseech
you
,
answer'd
the
Abbot
,
your
hyperbolies
and
exaggerations
;
such
things
are
good
for
nothing
but
to
blind
and
dazzle
men
,
who
are
not
us'd
to
make
reflexions
.
Let
us
look
into
things
a
little
nearer
.
Do
you
believe
,
that
it
is
this
love
affective
,
which
troubles
and
confounds
the
common
sort
of
Christians
,
and
gives
them
pain
in
their
way
to
heaven
?
no
,
truly
,
it
is
the
love
Sirmond
calls
effective
;
it
is
this
exact
fulfilling
the
commands
of
God
,
which
discourages
and
overcomes
nature
.
Let
us
,
on
the
contrary
,
suppose
,
that
there
shou'd
be
no
command
at
all
,
of
affective
love
,
but
that
the
command
of
effective
love
shou'd
subsist
and
be
accomplished
;
behold
then
the
world
reform'd
;
there
wou'd
be
no
more
injustice
,
nor
envy
,
nor
jealousy
,
nor
dissentions
,
nor
impurities
,
nor
debauches
;
since
this
reformation
,
the
exercise
of
effective
love
,
and
the
observation
of
the
precept
,
which
commands
it
,
is
but
one
and
the
same
thing
.
Let
this
doctrin
then
of
Sirmond
,
be
as
false
as
you
will
;
to
say
it
tends
to
the
relaxation
and
corruption
of
manners
,
is
to
give
the
world
a
very
false
allarm
.
Let
us
come
a
little
closer
to
the
matter
,
descend
to
particulars
,
and
propose
,
according
to
the
principles
of
Sirmond
,
this
case
.
A
man
exactly
observes
all
the
commands
of
God
,
either
out
of
that
saving
,
pious
,
supernatural
,
fear
,
spoken
of
by
the
Councel
of
Trent
,
and
by
it
affirm'd
,
in
opposition
to
Luther
,
to
be
a
guift
of
the
Holy
Ghost
,
or
out
of
some
other
good
motives
of
a
different
vertue
from
charity
:
a
Christian
,
for
example
,
hears
Mass
very
devoutly
on
Sundays
and
Holy-days
,
and
he
hears
it
out
of
a
motive
of
the
vertue
of
Religion
,
which
obliges
him
to
honor
him
,
whose
infinit
excellence
and
perfection
merits
the
homage
and
adoration
of
all
the
creatures
in
the
world
:
he
communicates
often
,
with
this
prospect
and
consideration
,
fully
perswaded
,
that
God
is
infinitly
honor'd
by
this
action
,
by
reason
of
the
victim
which
is
offer'd
in
the
holy
Sacrifice
.
The
same
motive
,
hinders
him
from
swearing
,
blaspheming
,
and
from
being
immodest
in
the
Church
.
By
a
motive
proportionable
to
this
,
he
honors
his
Father
and
Mother
,
as
persons
,
who
to
him
are
in
the
place
of
God
.
He
submits
himself
intirely
to
his
other
Superiors
,
by
the
motive
of
the
Obedience
he
ow's
his
Maker
.
He
gives
alms
to
the
poor
,
by
the
motive
of
mercy
:
he
fasts
for
Mortification
,
and
in
Obedience
to
the
Church
.
In
one
word
,
sometimes
by
one
of
these
motives
,
and
sometimes
by
another
,
he
avoids
offending
God
;
or
if
he
do's
offend
him
,
he
presently
returns
again
,
and
detests
his
sin
in
the
Sacrament
of
Penance
,
encourag'd
by
the
motives
of
some
one
of
these
vertues
I
have
spoken
of
.
By
behaving
himself
in
this
manner
,
he
observes
the
negative
precept
of
charity
,
and
fulfils
the
command
of
effective
love
.
Now
the
question
propos'd
by
Father
Sirmond
,
is
,
to
know
,
whether
a
man
living
in
this
manner
,
without
any
other
formal
act
of
the
pure
love
of
God
,
wou'd
violate
the
command
of
charity
,
and
sin
mortally
.
This
is
not
altogether
the
case
,
sayd
Timantes
,
interrupting
him
;
you
omit
an
essential
circumstance
,
remark'd
by
Mr.
Pascal
,
or
rather
,
you
add
such
a
one
,
as
hides
the
poyson
of
this
doctrin
;
it
is
,
that
Sirmond
wou'd
have
it
,
that
this
man
keeps
the
Commandments
without
any
affection
for
God
,
and
by
consequence
observes
the
law
,
not
as
a
Christian
,
but
as
a
Iew.
Harken
to
what
Mr.
Pascal
says
upon
it
.
Father
Sirmond
,
sayd
he
,
at
last
concludes
,
that
,
in
rigor
,
we
are
oblig'd
to
nothing
more
,
than
to
the
observation
of
the
other
Commandments
,
WITHOUT
ANY
AFFECTION
FOR
GOD
,
and
without
giving
him
our
heart
,
provided
we
do
not
hate
him
.
This
is
,
what
he
proves
at
large
,
in
his
second
treatise
.
Mind
well
,
I
pray
sayd
Timantes
,
these
words
without
any
affection
for
God
.
I
have
observ'd
them
very
well
,
answer'd
the
Abbot
,
and
have
also
,
at
the
same
time
,
taken
notice
,
that
they
contain
a
most
notorious
imposture
.
Here
's
the
book
;
I
defy
you
,
to
shew
me
in
it
those
words
.
Read
the
16.19.24
.
and
28
pages
,
quoted
by
Pascal
.
If
you
find
them
there
,
I
will
own
my self
the
impostor
I
have
call'd
him
.
Father
Sirmond
,
in
this
whole
question
,
where
he
opposes
love
affective
to
love
effective
,
excludes
nothing
from
effective
love
,
but
only
the
motive
,
or
the
sole
affection
of
pure
charity
,
by
giving
it
the
motive
of
some
other
vertue
.
His
design
,
in
the
treatise
,
is
chiefly
to
examin
this
point
,
whether
it
be
permitted
,
to
act
by
hope
,
or
fear
,
or
any
other
motive
,
but
the
pure
love
of
God
;
as
he
speaks
in
his
preface
,
and
as
it
is
impossible
,
for
any
one
,
not
to
see
,
that
reads
this
treatise
,
either
in
whole
,
or
in
part
.
But
to
convince
you
,
we
need
but
hear
how
he
explains
himself
in
his
decision
of
this
question
.
The
Abbot
in
the
22th
.
page
,
read
these
words
.
He
,
who
do's
not
find
himself
inflam'd
with
this
Divine
fire
,
and
yet
notwithstanding
,
keeps
himself
,
out
of
some
other
good
consideration
,
so
mindful
of
his
duty
,
(
observe
,
in
your
turn
,
sayd
the
Abbot
,
these
words
,
out
of
some
other
good
consideration
)
that
he
has
no
affection
in
his
heart
,
thought
in
his
mind
,
passion
in
his
Soul
,
nor
power
in
his
person
,
whose
interest
he
do's
not
quit
,
to
accomplish
,
or
fulfil
,
in
all
things
,
the
main
will
of
God
.
even
in
cases
,
where
he
may
be
disgrac'd
,
for
governing
himself
as
reason
dictates
,
or
directs
.
He
that
is
in
such
a
state
,
obeys
the
rigor
of
this
great
Commandment
,
and
do's
that
,
which
is
necessary
and
sufficient
to
Salvation
.
It
is
therefore
false
,
pursued
the
Abbot
,
that
this
author
is
content
,
that
Christians
shou'd
observe
,
or
keep
the
law
as
a
Jew
purely
,
in
an
exterior
manner
,
without
letting
his
heart
have
any
share
in
it
;
since
he
exacts
,
that
it
shou'd
be
done
,
by
some
,
holy
motive
,
and
that
it
be
strong
enuff
,
to
make
us
in
all
things
prefer
God's
interest
to
our
own
.
For
liften
,
I
pray
you
,
to
what
he
farther
adds
.
So
that
we
never
put
any
thing
in
ballance
with
him
,
nor
waver
between
his
service
,
and
that
of
the
creature
,
wilfully
uncertain
,
to
which
of
the
two
we
shou'd
give
our selves
up
,
much
less
,
that
we
shou'd
not
prefer
any
thing
to
him
,
nor
suffer
our selves
to
act
contrary
to
his
will
.
And
well
,
sayd
Timantes
,
in
turning
the
thing
even
as
you
say
,
and
as
you
pretend
,
your
Sirmond
understood
it
,
will
you
maintain
this
doctrin
in
all
it's
points
?
I
do
not
say
that
,
answer'd
the
Abbot
;
for
I
am
,
with
the
multitude
of
Jesuits
I
have
cited
to
you
,
of
a
contrary
opinion
;
and
believe
,
as
they
do
,
that
the
precept
of
charity
do's
,
in
rigor
,
oblige
us
to
make
,
from
time
to
time
,
formal
acts
,
as
they
express
it
,
of
the
love
of
God
,
and
distinguish'd
from
the
acts
of
obedience
,
of
fear
,
of
religion
,
and
of
that
love
effective
,
whereof
he
speaks
.
But
,
without
defending
the
doctrin
,
a
man
sometimes
may
,
as
I
have
already
sayd
,
defend
the
author
,
and
therefore
see
,
I
pray
,
what
,
I
believe
,
a
man
may
yet
say
to
justify
him
.
1.
He
is
not
the
first
Divine
,
that
has
spoke
in
this
manner
:
have
not
you
,
sayd
he
to
Timantes
,
the
book
writ
at
Louvain
,
by
Doctor
Dubois
,
Royal
Professor
of
the
holy
Scripture
in
that
University
,
concerning
the
propositions
in
Morals
condem'd
by
Pope
Alexander
VII
in
1665
and
1666
?
Yes
I
have
,
answer'd
Timantes
,
and
nothing
is
written
in
that
country
,
upon
such
kind
of
subjects
,
but
is
sent
me
by
some
of
my
friends
among
the
Doctors
of
Divinity
:
look
you
here
it
is
.
This
author
,
replied
the
Abbot
,
seems
to
be
a
sincere
man
;
he
is
not
at
all
of
the
opinion
you
and
I
disapprove
;
Marchantius
,
John
Sanchez
,
who
must
not
be
mistaken
for
the
Jesuit
Sanchez
,
Jansenius
Bishop
of
Gant
,
Molanus
a
Doctor
of
Louvain
,
the
greatest
part
of
these
persons
wou'd
have
been
,
for
their
learning
,
quality
,
and
characters
,
much
more
worthy
adversaries
for
Pascal
,
than
this
good
Father
Antony
Sirmond
:
but
alas
his
business
was
to
seek
for
adversaries
,
only
from
among
the
Society
.
A
certain
person
lately
made
me
make
a
reflexion
which
may
be
of
some
use
to
the
Jesuits
:
it
is
,
that
the
Jansenists
cry
Victory
,
and
believe
themselves
secur'd
against
all
their
adversaries
attacks
,
and
shelter'd
against
the
Churches
excommunications
,
if
they
can
but
discover
some
Thomists
,
whose
expressions
come
near
theirs
upon
the
subject
of
Grace
,
notwithstanding
the
contempt
they
have
,
at
bottom
,
for
the
doctrin
of
this
School
:
which
they
treat
by
the
name
of
folly
,
when
they
speak
in
confidence
to
one
another
,
believing
it
,
with
their
Master
Jansenius
,
very
distant
from
the
thoughts
,
ideas
,
and
system
of
Saint
Austin
.
Why
,
therefore
,
shou'd
not
a
Jesuit
be
freed
from
blame
,
or
at
least
excus'd
,
when
he
can
produce
,
as
may
be
done
here
for
Sirmond
,
famous
Doctors
,
Cardinals
and
Bishops
,
rais'd
to
these
dignities
,
by
the
merits
of
their
learning
and
their
vertues
?
Another
author
,
with
whom
I
am
not
acquainted
,
who
calls
himself
Florimond
du
Plessis
,
cites
in
favor
of
Sirmond
,
the
most
eminent
and
illustrious
of
all
the
old
Divines
.
Saint
Antonin
,
Sylvester
,
Almain
Doctor
of
Paris
,
the
learned
Tostatus
,
Gerson
,
and
many
others
,
whose
expressions
are
perfectly
like
his
.
In
the
second
place
,
this
Jesuit
had
shewn
no
inclination
for
this
opinion
,
but
because
he
believ'd
it
the
opinion
of
Saint
Thomas
.
Let
us
see
,
what
he
says
pag.
15.
Saint
Thomas
sayd
he
,
2.2
.
q.
44.
a.
6.
seems
to
answer
not
,
and
to
content
himself
,
for
avoiding
damnation
,
that
we
shou'd
not
otherwise
do
any
thing
against
sacred
love
.
Wendrok
,
answer'd
Timantes
,
has
fully
shewn
,
how
much
Sirmond
was
mistaken
in
attributing
this
doctrin
to
Saint
Thomas
.
It
is
very
hard
,
replied
the
Abbot
,
for
any
man
to
argue
more
in
the
air
,
to
shoot
at
random
,
or
wider
from
the
mark
,
than
Wendrok
has
done
about
this
article
,
in
his
long
dissertation
.
Whoever
rightly
understands
the
state
of
the
question
,
and
the
Divines
doctrin
,
which
I
have
endeavor'd
to
explicat
and
unfold
upon
the
command
of
charity
,
will
see
,
that
almost
all
Wendrok
quotes
out
of
Saint
Thomas
against
Father
Sirmond
,
may
,
by
this
Divine
be
admitted
,
without
any
danger
,
and
do's
not
at
all
prove
,
that
Saint
Thomas's
thoughts
were
any
way
different
from
his
.
But
this
is
not
the
question
now
in
debate
,
whether
this
author
be
,
or
be
not
mistaken
,
concerning
the
opinion
of
this
holy
Doctor
,
or
whether
Wendrok
has
reason'd
well
,
or
ill
upon
the
point
:
it
may
be
always
,
truly
,
sayd
,
that
Saint
Thomas's
opinion
,
well
or
ill
understood
,
was
Father
Sirmond's
rule
:
and
it
is
also
most
certain
,
that
Saint
Thomas's
way
of
expressing
himself
,
gave
him
the
occasion
of
thinking
as
he
did
.
Let
us
see
,
sayd
Cleander
,
in
Saint
Thomas
the
passage
,
by
which
he
supports
himself
;
we
shall
easily
judge
by
that
,
whether
his
mistake
be
excusable
,
or
not
.
The
place
cited
by
Sirmond
,
was
immediatly
open'd
;
the
Angelical
Doctor
there
puts
the
question
;
Whether
a
man
in
this
life
can
fulfil
the
precept
of
the
love
of
God
;
and
among
other
difficulties
which
he
raises
in
this
matter
,
he
makes
this
objection
;
Whoever
do's
not
fulfil
a
precept
,
sins
mortally
;
if
then
in
this
life
no
man
can
fulfil
this
precept
,
no
body
can
be
without
mortal
sin
.
After
he
had
explain'd
in
what
sense
a
man
might
,
and
in
what
sense
he
might
not
,
in
this
life
,
fulfil
this
precept
,
he
thus
answers
the
objection
:
It
must
be
sayd
,
that
as
a
Soldier
,
is
not
to
be
blam'd
for
not
getting
the
victory
,
provided
he
fights
valiantly
,
in
like
manner
he
,
who
in
this
life
do's
not
fulfil
this
precept
,
do's
not
sin
mortally
,
provided
he
do's
nothing
against
Divine
love
.
Ita
etiam
qui
in
via
hoc
praeceptum
non
implet
,
nihil
contra
divinam
dilectionem
agens
,
non
peccat
mortaliter
.
This
passage
,
sayd
Cleander
,
might
have
deceiv'd
any
other
,
as
well
as
Father
Sirmond
,
supposing
he
be
deceiv'd
.
After
all
,
answer'd
the
Abbot
,
I
believe
he
did
not
rightly
understand
Saint
Thomas
in
this
place
:
but
the
manner
alone
,
wherein
this
good
Father
concludes
the
question
,
wou'd
deserve
his
pardon
,
althô
he
shou'd
have
been
the
first
author
of
this
opinion
;
which
before
him
,
so
many
others
held
.
See
how
he
ends
this
article
.
It
is
our
duty
,
He
,
who
has
my
Commandments
and
keeps
them
,
is
he
that
loveth
me
.
He
loves
me
by
his
works
:
to
this
he
is
in
rigor
oblig'd
by
my
law
:
but
also
,
adds
he
,
he
who
do's
not
love
me
,
do's
not
keep
my
sayings
;
no
truly
he
do's
not
keep
them
long
:
for
which
reason
,
the
great
Saint
Antony
sayd
,
there
was
no
sure
defence
against
the
attacks
of
the
Devil
,
but
the
love
of
Jesus
Christ
:
all
others
,
are
transitory
and
unconstant
.
Is
to
speak
in
this
manner
,
added
the
Abbot
,
the
way
to
ruin
and
destroy
the
love
of
God
in
the
hearts
of
Christians
?
As
for
my
own
part
,
sayd
Eudoxus
,
I
am
mercifully
inclin'd
,
and
clearly
of
opinion
,
that
if
there
shou'd
,
ever
be
a
new
edition
of
Wendrok
,
the
title
of
his
third
note
,
ought
to
be
chang'd
,
Antonij
Sirmondi
adversus
hoc
praeceptum
intolerandi
errores
proponuntur
.
It
is
enuff
to
call
it
a
mistake
,
a
vain
Theological
refinement
,
and
as
Mr.
Abbot
was
willing
to
term
it
,
a
false
subtilty
,
impertinently
inserted
in
a
spiritual
treatise
.
Sirmond
,
without
it
,
might
very
well
have
maintain'd
,
as
he
has
done
,
the
doctrin
of
the
Councel
of
Trent
,
against
those
who
had
the
confidence
to
teach
,
that
every
action
,
which
has
not
the
pure
love
of
God
for
the
motive
,
is
a
sin
.
I
will
not
go
back
,
answer'd
the
Abbot
,
from
what
I
sayd
,
to
make
you
hope
,
I
might
capitulate
,
after
I
had
for
some
time
defended
my self
;
I
think
I
have
done
this
well
enuff
,
and
I
am
ready
yet
to
add
,
even
somewhat
more
,
provided
Timantes
wou'd
,
on
his
side
,
use
the
same
kind
of
freedom
.
We
must
see
,
sayd
Timantes
,
what
new
propositions
you
have
to
make
,
to
induce
me
to
this
capitulation
.
I
will
own
,
continu'd
the
Abbot
,
that
Sirmond's
distinction
of
The
Commandment
of
rigor
,
for
the
love
effective
,
and
The
Commandment
of
sweetness
,
for
love
affective
,
is
a
little
chimerical
.
Who
speaks
in
this
matter
of
a
command
,
speaks
of
a
thing
oppos'd
to
counsel
,
or
advice
,
and
by
consequence
,
of
a
command
of
rigor
.
I
will
also
say
,
that
this
doctrin
,
separated
from
the
text
,
where
it
is
very
much
soften'd
,
has
in
it self
something
very
hard
,
and
fit
to
be
rejected
,
and
that
the
pretended
authority
of
Saint
Thomas
,
or
of
Cajetan
,
Jansenius
of
Gant
,
or
others
,
ought
not
to
make
it
current
.
This
is
something
,
sayd
Timantes
,
but
what
wou'd
you
have
me
grant
you
in
exchange
?
I
only
ask
,
answer'd
the
Abbot
,
that
the
Divines
of
the
Society
,
of
whom
you
have
heard
me
cite
a
great
number
of
the
most
considerable
,
having
all
thought
,
and
spoken
quite
differently
from
Father
Antony
Sirmond
,
you
wou'd
not
,
for
the
future
,
say
The
Jesuits
teach
,
that
the
love
of
God
is
not
necessary
to
Salvation
:
nor
call
that
,
the
doctrin
of
the
Society
.
This
is
,
answer'd
Timantes
,
a
large
article
,
and
of
great
importance
,
which
I
cannot
grant
,
without
first
consulting
with
the
Gentlemen
,
who
speak
so
every
day
;
and
whom
I
value
too
much
,
not
to
continue
to
talk
as
they
do
.
Since
you
will
not
then
,
replied
the
Abbot
,
conclude
any
thing
,
without
these
Gentlemen's
consent
;
it
is
fit
,
when
you
consult
them
upon
this
point
,
to
tell
them
,
that
a
world
of
men
are
scandaliz'd
at
the
doctrin
,
and
falsifications
of
Pascal
in
his
tenth
Letter
;
where
pretending
to
attack
the
doctrin
of
the
Jesuits
,
or
rather
of
the
most
celebrated
Divines
upon
Attrition
,
he
do's
,
not
only
,
propound
it
,
in
such
a
manner
,
as
that
it
is
not
to
be
known
by
these
Fathers
,
but
that
it
is
also
easily
perceivable
,
that
under
this
pretext
,
he
wou'd
fain
run
down
some
points
,
decided
by
the
Councel
;
that
this
proposition
Attrition
with
the
Sacrament
is
sufficient
,
and
this
,
The
act
of
the
love
of
God
is
not
necessary
to
Salvation
,
have
no
relation
to
one
another
,
as
he
wou'd
have
it
to
be
understood
:
that
the
Jesuits
,
defending
the
first
,
after
an
infinit
number
of
Divines
as
conformable
to
the
doctrin
of
the
Councel
of
Trent
,
do
,
at
the
same
time
,
fight
against
the
second
;
that
the
one
ought
not
,
nor
cannot
be
drawn
into
consequence
,
for
the
other
;
not
even
in
any
particular
case
,
which
some
may
think
ought
to
be
excepted
,
out
of
the
general
thesis
;
that
they
will
shew
them
reason
,
and
very
good
reason
,
when
they
desire
it
,
for
the
diversity
of
the
Divines
systems
,
touching
the
time
,
wherein
a
man
is
oblig'd
to
make
an
interior
,
formal
act
of
the
love
of
God
;
but
on
condition
,
these
Gentlemen
will
,
also
,
propose
their
hypothesis
,
and
opinion
upon
this
matter
;
to
the
end
it
may
be
examin'd
by
the
rules
and
principles
of
true
and
solid
Divinity
.........
You
are
there
cutting
out
a
great
deal
of
work
for
Timantes
,
sayd
Eudoxus
interrupting
him
;
let
us
I
pray
you
leave
all
these
particulars
,
and
speak
of
an
accommodation
,
but
of
an
intire
,
universal
accommodation
.
I
have
a
proposition
to
make
,
which
,
at
first
,
will
be
surprising
to
you
;
but
you
shall
hear
the
conditions
.
It
is
to
unite
us
four
in
the
same
party
,
and
the
same
interests
.
Mr.
Abbot
has
been
hitherto
devoted
to
the
Jesuits
;
you
Timantes
,
to
the
Jansenists
;
Cleander
and
I
have
always
kept
a
kind
of
neutrality
;
it
is
not
fit
to
see
,
such
friends
as
we
are
,
thus
divided
;
to
what
ever
side
we
turn
,
we
shall
be
well
receiv'd
;
the
Jesuits
wou'd
esteem
themselves
happy
in
a
friend
,
and
a
defender
,
so
zealous
,
so
quick
,
and
so
resolute
as
Timantes
:
and
if
Mr.
Abbot
wou'd
become
a
Jansenist
,
his
conversion
wou'd
,
no
doubt
,
make
the
party
great
gainers
.
What
you
propose
,
is
a
matter
of
consequence
,
sayd
Timantes
,
interrupting
him
;
let
us
hear
what
are
the
conditions
.
The
conditions
,
answer'd
Eudoxus
,
have
nothing
in
them
,
but
what
is
just
and
reasonable
;
you
that
are
so
equitable
,
will
accept
them
without
boggling
;
and
I
am
also
confident
,
that
neither
Mr.
Abbot
,
nor
Cleander
will
reject
them
.
It
is
not
,
to
make
a
discussion
of
the
justice
,
or
injustice
of
both
partys
,
nor
to
enter
into
the
particulars
of
all
the
points
of
doctrin
disputed
between
them
.
Let
us
lay
aside
all
prejudices
,
by
which
each
party
endeavors
to
gain
an
advantage
over
the
other
,
and
only
mind
one
thing
,
to
wit
,
the
advantage
of
sincerity
and
fidelity
.
This
I
agree
to
,
very
willingly
,
sayd
Timantes
;
you
know
I
pretend
to
those
vertues
more
than
any
man
living
;
and
you
take
me
on
my
blind
or
weak
side
;
but
this
point
is
of
large
extent
,
and
the
Jesuits
will
have
need
of
a
great
many
apologies
,
before
I
can
be
drawn
to
'um
by
this
way
.
I
intend
,
replied
Eudoxus
,
to
reduce
the
matter
to
one
single
point
,
wherein
you
are
fully
instructed
,
and
which
you
need
but
just
run
over
agen
.
To
what
point
demanded
Timantes
?
To
the
very
Provincial
Letters
,
answer'd
Eudoxus
;
do
but
only
justify
the
fidelity
and
sincerity
of
your
Gentlemen
in
the
fourth
,
fifth
,
sixth
and
seventh
Letters
,
of
which
we
have
already
begun
to
have
some
doubts
and
suspicions
,
and
Cleander
and
I
are
yours
.
This
is
a
small
thing
,
a
very
easy
business
,
sayd
Timantes
,
but
I
wou'd
be
glad
that
Mr.
Abbot
wou'd
,
also
sign
the
treaty
on
these
terms
.
I
do
engage
to
make
my self
a
party
to
it
,
answer'd
the
Abbot
;
but
be
sure
you
keep
your
word
upon
the
penalty
of
valuing
your self
hereafter
,
as
much
upon
the
name
of
an
Anti-Jansenist
,
as
now
you
do
upon
that
of
a
Jansenist
.
I
accept
the
condition
,
replied
Timantes
,
so
certain
am
I
not
to
hazard
much
by
the
bargain
.
More
than
you
are
aware
of
,
sayd
Cleander
;
have
you
ever
confronted
,
or
compar'd
Pascal's
citations
,
with
the
texts
of
the
Society's
Divines
?
I
have
not
,
answer'd
he
,
but
we
will
immediatly
do
it
if
you
please
.
The
most
unnecessary
and
unprofitable
labor
,
will
be
always
agreeable
,
when
I
undergo
it
for
your
sakes
.
It
is
too
late
to
begin
it
to
day
,
replied
Cleander
,
do
it
at
your
leisure
,
but
be
sure
you
do
it
exactly
,
and
when
you
think
fit
give
us
an
account
.
It
is
fit
,
sayd
the
Abbot
,
that
we
shou'd
make
this
peece
of
drudgery
as
easy
to
you
as
is
possible
,
considering
that
to
a
person
of
your
brisk
,
lively
humor
,
such
a
task
shou'd
not
be
a
very
pleasant
pastime
.
I
will
therefore
quit
you
for
four
or
five
points
:
of
which
the
first
shall
be
,
to
shew
,
in
the
assertions
,
or
principles
of
one
single
Jesuit
,
the
whole
,
or
the
least
part
of
what
is
attributed
to
all
the
body
in
the
fourth
Letter
,
concerning
the
sins
of
libertins
,
or
harden'd
and
impious
men
.
The
second
,
to
make
good
the
accusation
against
them
in
the
fifth
Letter
,
of
their
permitting
Idolatry
to
the
new
Christians
in
China
,
and
of
their
having
,
for
that
end
,
put
in
practice
,
the
direction
of
intention
,
and
teaching
their
Converts
,
that
they
may
outwardly
adore
Idols
,
provided
they
do
but
inwardly
direct
their
adorations
to
a
Crucifix
,
hid
under
their
garments
;
and
that
also
which
is
added
,
that
these
Fathers
do
not
expose
in
that
country
in
the
assemblies
of
their
new
Converts
,
the
Crucifix
,
but
only
discourse
to
'um
of
the
glorious
Mysteries
of
our
Savior
,
without
saying
any
thing
of
a
suffering
Jesus
.
The
third
,
is
,
to
justify
Pascal's
honesty
and
fidelity
in
reference
to
Filiucius's
passage
,
touching
fasts
.
The
fourth
,
is
,
to
shew
,
in
Valentia
,
the
passage
quoted
by
Pascal
concerning
simony
.
If
a
temporal
good
be
given
for
a
spiritual
,
that
is
to
say
,
mony
for
a
benefice
,
and
that
the
mony
be
given
as
the
price
of
the
benefice
,
it
is
plain
simony
.
But
if
it
be
given
as
a
motive
to
induce
the
benefic'd
person
to
resign
,
NON
TANQUAM
PRETIUM
BENEFICII
,
SED
TANQUAM
MOTIVUM
AD
RESIGNANDUM
,
it
is
no
simony
.
The
fifth
,
is
,
to
tell
us
,
what
right
he
had
to
cut
away
from
,
or
dismember
the
text
of
Bauni
,
touching
the
obligation
a
Priest
is
under
,
of
saying
the
Masses
he
has
agreed
for
,
with
him
who
gives
the
retribution
.
This
text
,
whole
and
intire
,
seeming
to
have
nothing
in
it
,
but
what
all
men
may
,
and
ought
to
allow
,
nor
any
thing
contrary
to
that
,
which
Pascal
do's
oppose
.
If
you
give
me
but
a
good
account
of
these
five
points
only
,
continu'd
the
Abbot
,
I
shall
be
wholly
yours
,
and
pursuant
to
Eudoxus's
proposal
,
change
my
side
.
That
shall
not
hinder
,
answer'd
Timantes
confidently
.
If
you
fail
in
your
undertaking
,
added
the
Abbot
,
I
will
not
,
however
,
oblige
you
,
to
change
your
party
,
at
least
till
I
have
convinc'd
you
of
some
other
things
:
which
if
I
do
not
do
,
I
will
own
my self
vanquish'd
and
submit
.
1.
If
I
do
not
clearly
shew
you
,
that
the
doctrin
of
probability
,
is
not
an
invention
of
the
Jesuits
;
that
it
is
not
peculiar
to
them
;
and
that
they
do
not
teach
it
,
but
with
a
croud
of
Doctors
of
all
Schooles
,
all
Orders
,
and
all
Nations
;
that
they
do
not
teach
it
,
in
the
manner
Pascal
pretends
;
and
that
what
he
says
of
it
in
his
Letters
,
is
full
of
falsifications
and
impostures
.
2.
If
I
do
not
justify
the
Jesuits
touching
the
Idolatry
of
China
,
by
authentic
peeces
,
and
records
,
by
most
full
and
positive
testimonies
,
such
as
will
make
you
admire
the
boldness
and
impudence
of
the
Societys
enemies
.
3.
If
I
take
not
from
you
,
all
doubts
and
scruples
,
concerning
the
innocence
and
purity
of
Valentia's
doctrin
of
simony
,
and
that
of
Vasquez
about
Alms.
You
speak
,
sayd
Timantes
,
interrupting
him
,
and
very
much
astonish'd
,
with
great
confidence
and
assurance
.
Do's
not
Pascal
,
in
his
former
Letters
,
set
down
the
very
articles
,
pages
and
numbers
,
of
the
Jesuit
authors
he
quotes
?
do's
he
not
put
all
his
extracts
out
of
them
into
Italic
letters
?
he
do's
so
,
answer'd
the
Abbot
,
both
in
his
former
and
in
his
latter
Letters
;
and
this
draws
the
belief
of
all
those
,
who
do
not
examin
the
texts
and
compare
them
with
his
quotations
,
and
the
indignation
,
of
all
those
,
who
do
give
themselves
that
trouble
.
What
,
sayd
Timantes
,
Pascal
the
honestest
man
of
his
time
,
to
falsify
,
impose
,
and
calumniate
?
you
are
certainly
in
jest
,
this
is
not
possible
:
nor
cou'd
any
thing
be
more
unlikely
,
according
to
the
character
I
have
had
of
him
from
good
and
able
men
of
his
acquaintance
.
Let
him
be
as
honest
a
man
as
you
will
,
answer'd
the
Abbot
,
what
I
say
are
matters
of
fact
;
which
I
undertake
to
prove
;
and
when
I
have
done
it
,
choose
whether
you
will
preserve
for
him
the
quality
of
an
honest
man
,
or
give
that
of
cheats
,
impostors
,
falsifiers
and
calumniators
,
to
those
,
who
furnish'd
him
with
memorials
and
extracts
against
the
Jesuits
.
Make
this
division
how
you
think
fit
,
it
is
very
indifferent
to
me
.
Do
you
know
,
sayd
Cleander
,
that
what
Mr.
Abbot
promises
you
to
do
,
he
has
already
done
for
us
;
and
what
he
has
affirm'd
,
we
have
seen
,
with
our
own
eyes
,
in
the
authors
themselves
,
having
actually
confronted
and
compar'd
the
Provincial
Letters
,
page
by
page
,
with
the
texts
,
cited
just
as
they
follow
in
order
,
without
any
choice
;
and
that
,
except
one
or
two
inconsiderable
points
,
which
Pascal
had
reason
to
find
fault
with
,
these
Letters
are
one
continued
series
,
or
complication
of
falsifies
and
impostures
;
which
prepossesses
a
man
with
a
terrible
prejudice
against
the
other
articles
,
concerning
the
greatest
part
whereof
,
he
has
offer'd
to
undeceive
us
when
ever
we
please
?
The
Jesuits
,
answer'd
the
Abbot
,
are
so
little
of
the
opinions
ascrib'd
to
them
by
Pascal
,
that
they
wou'd
,
without
hesitating
,
subscribe
to
the
condemnation
of
most
of
the
propositions
he
contends
against
,
taken
in
the
sense
he
gives
them
.
But
that
,
which
is
wonderful
,
and
a
new
calumny
of
their
enemies
is
,
that
these
propositions
,
for
the
greater
part
,
as
Pascal
has
fram'd
'um
,
the
better
to
refute
'um
,
having
been
most
justly
condem'd
at
Rome
,
it
was
every
where
reported
,
that
it
was
the
Societys
doctrin
,
which
was
there
condem'd
.
The
Jesuits
in
France
,
have
suffer'd
all
this
to
be
sayd
,
and
indeed
,
they
have
done
well
,
not
to
trouble
themselves
much
about
the
matter
.
But
the
Flemish
Fathers
had
not
so
much
patience
.
For
,
they
have
fully
demonstrated
,
that
hardly
any
one
of
the
condem'd
propositions
,
had
been
taught
by
the
Jesuits
;
and
if
any
one
of
them
be
found
,
in
one
or
two
Divines
of
the
Society
,
they
were
neither
the
first
,
nor
the
only
persons
that
taught
them
;
but
that
there
had
been
always
,
some
non-Jesuit
Divines
,
especially
among
the
Thomists
,
who
lead
the
van
:
and
that
for
one
Jesuit
,
who
fell
in
with
those
opinions
,
the
main
part
,
or
body
of
the
Divines
of
the
Society
,
were
of
a
contrary
opinion
.
These
are
very
strange
things
,
which
you
advance
,
sayd
Timantes
interrupting
him
;
and
I
am
apt
to
believe
,
that
what
you
say
of
Pascals
being
furnish'd
with
false
memoirs
,
might
have
happen'd
to
your self
;
and
that
the
Jesuits
,
impos'd
upon
you
,
and
perswaded
you
they
were
true
:
but
be
it
as
it
will
,
since
you
pretend
to
have
been
already
fully
inform'd
in
this
matter
;
it
is
not
my
business
any
longer
to
make
head
against
,
or
oppose
you
,
at
least
,
till
I
have
satisfied
my self
,
and
taken
the
same
pains
,
that
you
have
done
.
Let
us
therefore
,
for
the
present
take
our
leave
of
this
subject
,
and
talk
of
other
things
.
And
thus
ended
the
discourse
upon
this
matter
,
whereof
Eudoxus
and
Cleander
did
not
expect
so
moderate
a
conclusion
from
their
Jansenist
:
whom
the
Abbot's
flegme
and
staid
temper
,
had
,
all
along
,
kept
within
certain
bounds
,
which
,
on
such
like
occasions
,
had
been
very
usual
for
him
to
transgress
.
OF
THE
DISTINCTION
OF
Probable
in
Practice
,
AND
Probable
in
Speculation
.
THIS
distinction
,
which
some
Divines
have
made
use
of
in
their
decisions
,
has
,
from
time
to
time
,
very
much
incommoded
Pascal
:
It
has
made
many
of
his
raillerys
,
which
he
believ'd
the
most
witty
,
become
false
and
insipid
and
his
most
vehement
invectives
appear
altogether
impertinent
,
and
not
at
all
to
the
purpose
;
and
I
am
perswaded
,
this
was
one
of
the
distinctions
he
was
most
afraid
of
.
My
business
now
,
is
,
to
discover
the
sense
of
this
distinction
,
whether
it
be
solid
,
useful
,
or
even
necessary
in
Morals
;
or
whether
it
be
only
an
artifice
,
by
which
the
Jesuits
have
serv'd
themselves
To
ruin
Religion
,
without
sensibly
wounding
the
state
:
this
is
Pascals
own
expression
.
It
is
certain
,
there
always
was
a
great
deal
of
difference
,
between
the
practice
and
speculation
,
in
an
infinit
number
of
subjects
,
especially
in
matters
of
Morals
.
But
not
to
dwell
upon
a
common
place
,
let
us
examin
,
whether
this
distinction
,
may
be
admitted
,
even
in
the
instance
,
wherein
Pascal
condems
and
raillys
it
:
it
is
upon
the
chapter
of
murder
and
other
violent
acts
,
whereof
he
has
spoken
in
his
seventh
and
thirteenth
Letters
.
As
all
this
writers
artifice
and
cunning
consists
,
in
confounding
things
,
so
the
Jesuits
whole
justification
upon
this
point
,
ought
to
consist
,
in
a
plain
unfolding
and
explication
of
the
matter
;
in
order
to
this
,
I
will
first
presuppose
some
propositions
,
the
truth
of
which
none
can
deny
.
1.
When
it
is
ask'd
,
whether
,
on
some
occasions
,
it
be
lawful
to
kill
,
or
strike
,
it
is
,
always
,
without
prejudice
to
the
Evangelical
Counsel
;
where
our
Savior
bid
us
Not
to
resist
a
wicked
man
,
that
treats
us
ill
:
to
turn
our
left
cheek
to
him
that
has
smote
us
on
the
right
;
and
to
let
him
have
our
cloak
,
that
wou'd
by
violence
take
away
our
coat
.
There
is
not
a
Casuist
,
who
do's
not
agree
,
that
this
conduct
,
in
a
Christian
,
is
infinitly
to
be
prais'd
,
and
perfectly
heroical
.
2.
But
as
it
wou'd
be
impious
,
to
think
otherwise
,
so
it
wou'd
be
extravagant
for
a
Divine
or
a
Canonist
,
to
regulat
,
by
these
Counsels
of
Perfection
,
the
strict
obligations
of
a
Christian
in
this
matter
;
and
to
condem
him
to
hell
,
because
he
wou'd
go
to
law
with
a
man
,
that
took
away
his
goods
unjustly
;
or
because
he
wou'd
defend
himself
against
a
man
,
that
shou'd
draw
his
sword
to
kill
him
,
or
lift
up
his
hand
to
hit
him
a
box
on
the
ear
,
or
to
cudgel
him
.
The
question
here
,
is
,
not
what
is
most
perfect
,
but
only
what
is
lawful
;
nor
that
which
is
counsell'd
,
but
that
which
is
not
forbidden
.
I
made
this
supposition
,
at
first
,
to
shew
,
what
pitiful
antitheses
,
or
oppositions
Pascal
has
made
,
from
time
to
time
on
this
occasion
,
between
these
Evangelical
Counsels
,
and
the
doctrin
which
he
attributes
to
the
Jesuits
.
3.
Althô
that
life
,
honor
,
mony
,
and
other
temporal
goods
,
are
infinitly
less
valuable
,
than
spiritual
and
eternal
riches
,
they
are
yet
however
goods
,
and
goods
which
men
have
a
right
to
keep
and
defend
,
against
those
,
who
wou'd
take
them
away
unjustly
:
that
this
right
is
founded
upon
the
law
of
nature
,
and
the
right
of
Nations
,
authoris'd
by
the
Divine
,
written
Law
:
that
to
pretend
the
contrary
,
as
some
heretics
do
,
wou'd
be
to
over-turn
the
order
establish'd
by
God
,
and
to
give
wicked
men
occasion
of
offering
violences
,
and
insulting
over
good
men
.
It
is
upon
this
ground
,
that
all
Divines
agree
with
Saint
Thomas
in
this
general
maxim
:
4.
All
hereupon
do
further
agree
in
the
following
propositions
:
that
a
man
ought
not
to
do
himself
right
,
when
the
wrong
done
,
or
intended
may
be
prevented
or
repair'd
,
by
a
superior
power
:
that
to
avoid
death
,
at
least
we
may
take
away
his
life
,
that
attacks
us
,
with
a
full
design
to
take
away
ours
:
that
the
person
assaulted
,
if
he
cannot
otherwise
defend
himself
,
has
a
right
,
at
least
,
in
some
circumstances
,
to
do
the
aggressor
a
greater
mischief
,
than
what
he
apprehends
from
him
:
so
althô
mony
and
all
houshold-stuff
,
are
much
less
valuable
than
life
,
yet
notwithstanding
,
All
this
being
suppos'd
,
certain
,
there
arise
,
upon
this
subject
,
a
thousand
difficulties
,
of
great
importance
,
to
be
resolv'd
,
by
the
Canonists
and
Divines
:
whereof
this
,
which
has
a
relation
to
the
present
question
,
is
one
:
it
is
a
case
decided
by
the
Jesuit
Reginaldus
,
wherein
he
makes
use
of
the
distinction
Of
Probable
in
Speculation
,
and
Probable
in
Practice
,
Reginaldus
,
after
he
had
explain'd
the
circumstances
wherein
it
is
lawful
to
take
away
the
life
of
an
unjust
aggressor
,
adds
this
which
follows
.
It
is
to
be
observ'd
,
that
,
in
this
respect
,
it
is
very
indifferent
,
after
what
manner
an
unjust
aggressor
undertakes
to
destroy
a
man
he
resolves
to
kill
:
whether
he
makes
use
of
arms
,
poyson
,
or
false
evidence
;
or
,
whether
he
do's
it
,
by
himself
,
or
by
another
.
For
what
signify's
it
,
by
what
means
he
endeavors
to
make
me
perish
,
when
once
it
is
suppos'd
,
that
the
way
he
takes
will
have
it's
effect
.
From
this
principle
,
Reginaldus
draws
many
conclusions
;
the
last
of
which
Pascal
proposes
for
an
example
of
the
Jesuits
cursed
doctrin
,
concerning
murder
.
Here
you
may
see
it
,
not
as
reported
by
Pascal
,
but
as
it
is
in
the
author
himself
.
Infine
,
says
Reginaldus
,
if
I
meet
you
,
when
you
are
going
to
bear
a
false
testimony
against
me
,
which
is
sure
to
occasion
my
death
,
so
as
't
is
impossible
to
be
avoided
,
and
that
I
have
no
other
way
to
escape
,
Nec
alia
est
ratio
effugij
,
it
is
lawful
for
me
to
take
away
your
life
,
as
from
a
man
that
is
going
to
take
away
mine
:
for
what
matter
is
it
,
whether
you
do
it
,
by
your
sword
,
or
by
the
hands
of
the
hangman
?
The
circumstances
of
the
case
carefully
to
be
regarded
are
,
1.
That
this
adversary
is
actually
going
to
execute
his
wicked
design
against
me
:
Si
eas
ad
ferendum
contra
me
falsum
testimonium
.
2.
That
this
design
will
be
effectual
,
and
it's
execution
morally
certain
;
Ex
quo
accepturus
sim
mortis
sententiam
.
3.
That
I
have
no
other
means
to
avoid
it
.
Nec
alia
est
ratio
effugij
,
that
is
to
say
,
that
I
can
have
no
access
to
the
judge
,
to
make
my
innocence
appear
;
that
I
can
neither
hide
my self
,
nor
run
away
.
Without
speaking
of
a
fourth
condition
,
which
Reginaldus
has
put
down
in
the
beginning
,
to
wit
,
that
I
ought
to
be
sure
of
my
enemy's
ill
design
;
and
that
how
strong
soever
the
proofs
may
be
,
so
long
as
there
is
room
to
doubt
,
it
is
not
lawful
for
me
to
make
use
of
such
a
precaution
.
Notandum
est
primò
mihi
non
licere
quidem
,
quandiu
res
dubia
est
,
occidere
eum
à
quo
mortem
injustam
mihi
parari
suspicor
;
etiamsi
vehementia
sint
indicia
,
quòd
ita
res
habeat
.
But
yet
this
is
not
all
:
not
content
with
these
precautions
,
he
adds
,
that
,
as
to
this
case
and
some
others
of
the
same
kind
,
a
man
must
take
notice
of
the
advice
he
gives
in
another
place
,
in
relation
to
practice
,
to
wit
,
in
number
63.
Quoad
hoc
autem
,
&
alia
hujusinodi
,
in
praxi
habenda
est
ratio
cautelae
proponendae
in
sequenti
numero
63.
versiculo
,
CAETERUM
.
And
there
he
declares
,
this
conclusion
to
be
of
the
number
of
those
,
which
,
as
probable
as
they
seem
in
speculation
,
are
not
to
be
follow'd
in
practice
;
because
of
the
many
inconveniences
morally
inevitable
which
attend
it
;
Quamvis
in
speculatione
pars
affirmans
non
careat
omni
probabilitate
,
in
praxi
tamen
non
est
sequenda
.
Let
us
now
examin
the
distinction
of
probable
in
speculation
,
and
of
probable
in
practice
,
with
reference
to
this
case
.
The
example
will
,
as
I
have
sayd
,
make
the
thing
very
easy
and
intelligible
.
Reginaldus's
answer
in
the
case
propounded
,
is
probable
in
speculation
:
for
what
reason
?
because
it
is
founded
upon
a
principle
of
the
law
of
nature
,
wherein
all
the
world
agrees
,
that
it
is
lawful
for
me
,
to
avoid
death
at
the
expence
of
his
life
,
that
wou'd
infallibly
take
away
mine
.
Moreover
this
answer
,
is
a
consequence
drawn
by
analogy
with
this
other
decision
,
of
the
truth
of
which
,
no
body
makes
any
doubt
;
I
see
a
man
watching
and
just
going
to
kill
me
;
I
have
therefore
right
on
my
side
to
prevent
and
kill
him
if
I
can
.
It
cannot
be
deny'd
,
but
that
Reginaldus's
conclusion
,
considering
things
in
themselves
and
in
general
,
is
rightly
infer'd
from
this
principle
,
and
that
with
probability
enuff
,
and
that
it
also
has
an
analogy
with
the
other
case
;
which
is
sufficiently
plain
,
and
admits
of
no
difficulty
:
for
as
he
sayd
before
,
't
is
altogether
indifferent
,
whether
I
loose
my
life
by
poyson
,
or
by
steel
:
whether
my
enemy
kills
me
with
his
own
,
or
the
common
executioners
sword
.
This
is
what
the
Divines
call
a
proposition
probable
in
speculation
;
that
is
to
say
,
with
reference
to
general
principles
,
from
whence
it
is
drawn
;
in
the
doing
whereof
,
they
consider
nothing
but
only
the
principles
,
and
the
connexion
the
proposition
has
with
those
principles
,
without
regard
to
any
thing
else
.
But
as
probable
as
it
is
in
speculation
,
it
is
not
probable
in
practice
,
sayd
Reginaldus
;
and
it
ought
not
to
be
follow'd
In
praxi
tamen
non
est
sequenda
.
For
what
reason
?
because
the
practice
wou'd
be
subject
to
great
abuses
;
give
occasions
of
many
murders
;
and
also
because
that
this
thing
,
of
defending
ones
self
,
as
much
founded
as
it
appears
to
be
upon
the
right
of
nature
,
is
morally
inseparable
from
hatred
and
revenge
,
&c.
These
are
the
reasons
of
his
assertion
in
number
63.
and
by
which
it
may
easily
be
comprehended
,
how
a
proposition
how
probable
soever
it
may
be
in
speculation
,
may
not
yet
be
always
probable
in
practice
.
Reginaldus's
proposition
follows
from
a
principle
,
receiv'd
by
all
the
world
,
but
yet
it
wou'd
have
very
great
inconveniences
in
practice
.
I
now
therefore
ask
,
whether
these
two
propositions
be
not
true
?
the
first
;
that
this
answer
is
probable
in
speculation
;
the
second
,
that
,
it
is
not
probable
in
practice
?
nay
are
they
not
even
evident
?
and
supposing
them
true
and
evident
,
is
there
any
scandal
,
or
any
danger
,
in
advancing
,
or
explaining
them
in
a
book
of
Divinity
?
cou'd
Reginaldus
have
decided
the
matter
in
a
more
severe
manner
than
by
saying
;
In
praxi
non
est
sequenda
,
this
proposition
is
not
to
be
follow'd
in
practice
?
The
love
of
life
alone
,
and
the
heat
of
passion
,
in
a
man
,
who
sees
himself
upon
the
point
of
dying
with
infamy
by
the
malice
of
his
enemy
,
will
make
the
right
,
which
,
he
believes
,
he
has
of
killing
him
,
appear
,
not
only
probable
,
but
also
evident
;
and
that
without
ever
having
read
the
arguments
,
or
reflexions
of
Divines
upon
the
subject
:
he
will
not
spend
time
to
weigh
,
or
consider
this
principle
,
but
prevent
his
man
if
it
be
possible
.
Who
shall
stop
him
then
,
in
case
he
may
be
stop'd
,
but
his
Confessor
,
or
some
friend
directed
by
the
doctrin
of
Reginaldus
?
The
thing
being
thus
unfolded
,
or
explain'd
,
(
which
was
needless
but
for
such
as
have
not
the
least
tincture
of
Divinity
)
have
not
the
Jesuits
a
right
to
demand
justice
from
the
Public
against
Pascal
for
the
insolent
turn
or
application
,
which
he
has
made
to
them
,
of
part
of
his
discourse
,
on
occasion
of
this
distinction
in
his
thirteenth
Letter
?
See
,
sayd
he
,
in
what
manner
your
opinions
begin
to
appear
under
this
distinction
,
by
means
whereof
you
do
but
ruin
Religion
,
without
wounding
,
yet
sensibly
the
state
;
whereby
you
believe
your selves
secur'd
;
for
you
imagin
,
the
credit
you
have
in
the
Church
,
will
hinder
your
being
punish'd
for
your
attempts
against
truth
;
and
that
the
precautions
you
set
down
to
prevent
these
permissions
from
being
easily
practis'd
,
will
secure
you
against
the
Magistrats
;
who
not
being
Judges
of
cases
of
Conscience
,
have
properly
no
concern
but
for
the
exterior
practice
.
Thus
an
opinion
condem'd
under
the
name
of
practice
,
is
made
good
under
the
name
of
speculation
:
but
this
basis
,
or
ground
being
once
establish'd
,
it
is
not
difficult
,
to
raise
or
build
upon
it
the
rest
of
your
maxims
.
Can
there
be
any
thing
seen
more
flat
or
dull
,
and
,
at
the
same
time
,
more
roguish
,
or
more
wicked
than
this
discourse
?
but
it
was
the
same
spirit
that
maintain'd
in
the
thirteenth
Letter
the
calumnies
at
first
advanc'd
in
the
seventh
:
and
which
will
clearly
appear
such
,
by
only
comparing
Pascal's
citations
with
the
texts
of
the
several
Jesuit
authors
by
him
quoted
.
I
shall
content
my self
to
instance
in
that
which
I
have
newly
made
use
of
,
to
explain
the
distinction
of
probable
in
speculation
,
and
probable
in
practice
:
these
are
the
words
of
his
seventh
Letter
.
According
to
our
learned
Reginaldus
in
his
21
book
,
chap.
5.
num.
57.
We
may
also
kill
the
false
witnesses
,
which
a
calumniator
has
rais'd
up
against
us
.
If
that
be
Reginaldus's
proposition
,
it
is
very
horrible
;
supposing
this
proposition
true
,
as
general
and
as
little
restrain'd
as
it
is
,
there
is
no
calumniator
,
or
false
witness
,
nor
any
man
that
cooperat's
to
the
death
of
an
innocent
person
,
that
may
not
in
conscience
be
kill'd
;
and
it
is
not
to
be
doubted
,
but
that
it
deserves
to
be
anathematis'd
.
But
first
,
hold
a
little
;
is
this
Reginaldus's
proposition
?
where
are
the
circumstances
,
so
wisely
and
so
expresly
set
down
by
this
Divine
,
of
a
pressing
danger
,
of
a
certain
and
inevitable
death
,
without
any
manner
of
means
either
of
hiding
or
escaping
?
circumstances
,
which
appear'd
sufficient
to
other
non-Jesuit
Divines
,
even
in
practice
,
to
make
a
man
,
in
this
occasion
,
find
the
defence
just
and
lawful
.
In
one
word
,
he
has
made
Reginaldus
to
say
absolutly
and
in
general
,
That
the
false
witnesses
rais'd
against
us
may
be
lawfully
kill'd
.
And
yet
notwithstanding
the
result
,
or
conclusion
of
his
whole
doctrin
is
,
as
we
have
seen
,
that
one
can
neither
kill
,
nor
counsel
the
killing
of
them
,
even
in
the
most
pressing
circumstances
.
Was
there
ever
any
calumny
so
horrid
,
and
so
extravagant
as
this
?
Can
a
Divine
,
that
concludes
,
after
a
serious
weighing
and
examining
all
the
difficulties
of
the
question
(
and
it
is
not
to
be
denied
but
that
there
are
considerable
difficulties
on
both
sides
)
can
a
Divine
,
I
say
,
who
concludes
,
as
Reginaldus
has
done
,
be
suspected
to
flatter
or
indulge
our
passions
,
and
authorise
revenge
?
and
wou'd
not
any
other
,
than
a
Jesuit
,
have
appear'd
to
Pascal
to
have
determin'd
this
matter
in
the
most
severe
manner
that
was
possible
?
must
not
a
Jesuit
Divine
dare
to
propose
the
difficulties
on
one
side
,
as
well
as
on
the
other
;
nor
shew
,
that
he
perceives
what
they
are
?
and
shall
he
be
condem'd
of
loose
Morals
,
for
following
,
even
the
strictest
opinion
,
because
he
follows
it
with
some
doubt
?
what
,
may
not
a
Casuist
arguing
upon
this
matter
say
?
If
we
proceed
by
general
principles
;
if
we
argue
by
analogy
to
such
and
such
other
cases
;
if
we
stick
only
to
speculation
,
and
the
consideration
of
the
nature
of
things
,
this
opinion
is
probable
:
but
if
we
regard
the
inconveniences
,
which
are
almost
inevitable
in
the
practice
;
if
we
mind
a
man's
ordinary
temper
and
disposition
in
such
a
rencounter
,
it
is
not
probable
,
and
by
consequence
ought
not
to
be
follow'd
in
practice
.
Must
not
a
Casuist
express
himself
in
this
manner
,
althô
the
subject
obliges
him
to
do
it
in
a
thousand
instances
?
can
he
not
do
it
without
being
accus'd
to
allow
that
,
which
he
says
expresly
ought
neither
to
be
done
nor
permitted
?
The
object
of
this
science
is
practice
;
and
all
conclusions
which
are
not
practical
but
purely
speculative
,
are
not
properly
moral
conclusions
;
they
are
no
decisions
;
they
are
without
consequence
in
reference
to
actions
,
because
they
are
not
the
rules
of
our
manners
.
It
is
not
therefore
their
decisions
wherewith
Reginaldus
and
Lessius
are
reproach'd
in
the
seventh
and
thirteenth
Letters
;
not
only
because
their
texts
are
there
falsified
,
but
also
because
the
proposition
,
which
properly
contain
their
decisions
,
are
directly
contrary
to
that
which
is
attributed
to
them
.
It
is
however
fit
not
to
leave
unanswer'd
the
objection
Pascal
makes
the
Jesuits
upon
this
subject
;
in
the
Preface
n.
15.
teaches
,
that
every
probable
opinion
in
speculation
is
also
probable
in
practice
.
What
a
great
misfortune
it
is
,
that
Escobar
shou'd
not
be
of
the
same
opinion
with
others
?
but
it
is
not
one
of
the
secrets
of
the
Society
,
to
make
one
of
their
Divines
first
say
,
that
an
opinion
is
probable
in
speculation
,
and
not
probable
in
practice
,
and
afterwards
to
make
another
advance
,
that
every
opinion
probable
in
speculation
,
is
also
probable
in
practice
;
to
the
end
,
that
people
shou'd
accustom
themselves
to
follow
their
caprice
and
their
passions
,
and
so
by
degrees
widen
and
enlarge
their
Consciences
for
the
committal
of
the
greatest
crimes
?
No
doubt
but
Reginaldus
writ
to
Escobar
from
Lyons
to
Madrid
,
to
concert
with
him
this
pleasant
artifice
:
or
,
that
their
General
himself
took
care
to
make
this
division
of
doctrin
with
so
commendable
and
holy
prospects
.
Oh
the
prodigious
cunning
of
that
thought
!
by
which
we
are
almost
return'd
to
that
wonderful
secret
,
discover'd
by
Pascal
in
his
fifth
Letter
,
of
the
agreement
of
the
Directors
and
Jesuit
Divines
with
their
Superiors
,
to
make
some
of
them
strict
and
severe
,
others
loose
and
accommoding
Doctors
and
Directors
:
but
as
ill
luck
wou'd
have
it
,
Escobar
agrees
with
the
rest
,
even
in
this
point
,
and
if
there
be
any
difference
,
or
dispute
between
them
,
it
is
but
a
dispute
of
words
.
First
,
in
his
Examen
Confessariorum
,
stil'd
in
the
Provincial
Letters
,
The
four
and
twenty
old
men's
collection
,
he
thinks
and
speaks
upon
this
subject
after
the
usual
manner
as
Pascal
himself
confesses
;
and
as
for
his
book
of
Moral
Divinity
,
where
he
says
,
that
what
is
lawful
in
speculation
,
is
lawful
also
in
practice
,
if
Pascal
had
read
on
a
few
pages
beyond
that
cited
he
wou'd
have
perfectly
understood
this
Casuists
meaning
;
which
is
very
good
,
and
which
has
,
in
reality
,
nothing
in
it
contrary
to
what
he
had
sayd
elsewhere
,
nor
to
what
is
sayd
by
others
.
His
words
are
these
.
If
after
having
foreseen
the
inconveniences
arising
from
practice
,
I
yet
probably
judge
,
Angelus
,
Armilla
,
and
Sylvester
,
which
were
probable
before
the
Councel
of
Trent
;
and
yet
notwithstanding
since
the
Councel
,
it
is
no
longer
lawful
to
follow
them
in
practice
:
and
therefore
for
my
part
;
from
the
time
it
is
sayd
,
that
an
opinion
is
not
probable
in
practice
,
I
hold
that
neither
it
is
probable
in
speculation
;
because
that
the
inconveniences
which
are
found
in
the
practice
,
do
demonstrate
it's
falsity
.
What
can
all
this
mean
,
but
that
Escobar
wou'd
not
have
an
opinion
call'd
probable
in
speculation
,
when
,
thô
never
so
well
grounded
upon
certain
general
principles
;
admitted
by
all
the
world
,
the
inconveniences
,
which
are
found
in
practice
,
do
hinder
it
from
being
possible
to
be
held
probable
in
practice
:
whereas
other
Divines
wou'd
have
it
,
that
the
inconveniences
,
which
hinder
it
from
being
probable
in
practice
,
do
not
hinder
,
but
that
it
may
be
sayd
to
be
probable
in
speculation
,
so
that
it
appear
conformable
to
the
general
principles
,
from
whence
it
is
drawn
in
a
probable
manner
.
But
all
do
agree
,
as
well
as
Escobar
;
that
because
of
these
inconveniences
,
it
ought
not
in
practice
to
be
the
rule
of
our
actions
.
To
do
a
pleasure
therefore
to
Escobar
,
I
will
forbear
calling
such
an
opinion
probable
in
speculation
;
and
yet
to
accommodate
my self
with
others
,
I
wou'd
very
willingly
call
it
so
.
I
shou'd
not
by
that
wrong
any
body
,
and
my
condescendance
wou'd
be
altogether
without
consequence
as
to
our
manners
:
and
so
also
wou'd
be
,
all
the
other
Divines
different
ways
of
expressing
themselves
.
According
to
this
notion
of
Escobar
,
which
has
nothing
in
it
but
what
's
very
reasonable
,
I
will
say
,
That
one
may
safely
follow
in
practice
the
opinions
which
are
probable
in
speculation
;
because
I
shall
be
ascertain'd
before
I
call
them
probable
in
speculation
,
that
they
are
probable
in
practice
,
and
according
to
the
notion
of
others
,
I
will
say
,
That
it
is
not
lawful
to
follow
in
practice
all
the
opinions
which
are
probable
in
speculation
;
because
the
quality
of
probable
in
speculation
do's
not
include
all
that
's
necessary
to
make
it
probable
in
practice
;
and
I
will
before
all
Divines
defy
Pascal
,
with
all
his
vain
and
sophistical
declamations
,
to
gain-say
,
or
find
fault
with
this
point
of
my
doctrin
.
Now
to
make
an
end
,
and
give
a
short
and
precise
account
of
all
I
have
sayd
,
see
to
what
it
is
reduc'd
,
according
to
Reginaldus
and
according
to
others
,
to
whom
they
have
done
the
same
injustice
.
See
,
I
say
,
to
what
all
the
mystery
of
the
distinction
of
probable
in
in
speculation
,
and
of
probable
in
practice
is
reduc'd
.
The
end
of
this
distinction
is
,
first
to
shew
,
that
in
matter
of
Morals
,
it
is
not
enuff
to
argue
by
certain
general
principles
,
whose
consequences
,
how
well
soever
drawn
,
may
sometimes
have
very
sad
sequels
if
by
them
alone
,
we
shou'd
govern
our
actions
.
And
in
the
second
place
,
that
there
are
many
things
,
which
consider'd
in
themselves
,
and
with
reference
to
general
rules
,
do
not
appear
to
be
sins
,
but
yet
for
all
that
,
it
is
morally
impossible
to
practise
them
without
sin
;
because
,
that
the
corruption
of
the
heart
of
man
,
the
violence
of
the
passions
,
which
the
objects
do
excite
,
and
the
vehement
impression
which
the
presence
of
good
or
evil
makes
,
do
seldom
leave
the
mind
in
such
an
even
scituation
and
tranquillity
,
as
is
sufficient
to
hinder
the
transgression
of
those
bounds
,
which
reason
and
the
laws
of
God
do
prescribe
.
Is
then
to
say
,
that
a
thing
is
probable
in
speculation
,
and
not
probable
in
practice
;
that
it
is
prohibited
to
be
done
,
that
it
ought
not
to
be
advis'd
,
nor
it's
practice
permitted
,
to
invent
an
artifice
to
ruin
Religion
,
and
the
Gospel
,
by
only
managing
the
state
so
,
as
not
to
wound
it
openly
?
But
the
conduct
alone
of
Pascal
and
his
followers
,
so
seeming
zealous
for
strict
,
in
opposition
to
loose
Morals
,
sufficiently
proves
,
that
,
generally
speaking
,
there
is
a
great
deal
of
difference
between
speculation
and
practice
.
One
equivocation
,
one
mental
reservation
,
as
they
affirm
,
in
their
books
and
in
their
conversations
,
are
damnable
sins
;
and
yet
in
practice
,
the
lyes
,
falsifications
,
and
malicious
turns
,
which
they
give
to
the
doctrin
and
opinions
of
many
Religious
and
Learned
Persons
,
are
the
most
innocent
things
in
the
world
,
and
the
most
lawful
,
provided
they
do
but
fall
upon
the
Jesuits
,
or
some
of
their
friends
.
OF
THE
Direction
of
Intention
.
THIS
wonderful
principle
,
says
Pascals
Jesuit
in
his
seventh
Letter
,
is
our
great
method
to
divert
the
intention
,
which
is
of
such
mighty
importance
in
our
Morals
,
that
,
in
some
manner
,
I
dare
compare
it
to
the
doctrin
of
probability
.
Let
us
now
endeavor
to
penetrate
into
the
bottom
of
this
secret
also
,
and
discover
it
to
the
world
better
than
Pascal
has
done
.
The
whole
doctrin
of
the
direction
of
intention
consists
,
in
teaching
,
that
in
things
that
are
of
themselves
indifferent
,
the
intention
,
according
as
it
is
good
or
bad
,
makes
an
action
either
good
or
bad
;
that
a
good
action
ceases
to
be
good
,
for
want
of
a
good
intention
,
and
that
,
generally
speaking
,
the
intention
,
is
a
thing
of
that
consequence
in
Morals
,
that
it
makes
,
in
a
thousand
instances
,
the
only
essential
difference
of
our
actions
;
or
to
express
my self
in
the
language
of
the
School's
,
it
is
that
,
which
form's
,
or
constitutes
every
one
of
our
actions
in
their
several
species
or
kinds
.
I
cou'd
,
by
following
the
Jansenists
method
,
fill
the
text
and
margent
of
this
small
writing
,
with
an
infinity
of
passages
out
of
the
holy
Fathers
,
concerning
the
Intention
;
but
I
will
content
my self
with
two
words
,
taken
from
Saint
Austin
and
Saint
Thomas
,
which
sufficiently
express
,
all
that
is
comprehended
in
the
proposition
I
have
now
lay'd
down
.
Bonum
opus
Intentio
facit
,
it
is
the
Intention
which
makes
an
action
good
,
If
your
eye
be
clear
,
your
whole
body
will
be
full
of
light
.
That
is
to
say
,
if
your
intention
be
pure
,
what
you
act
will
not
be
a
work
of
darkness
:
so
that
this
principle
of
Divinity
,
has
nothing
in
it
,
but
what
is
highly
orthodox
and
reasonable
:
it
is
very
common
and
very
necessary
,
and
therefore
to
call
it
wonderful
and
make
it
a
secret
of
the
Jesuits
policy
,
is
the
most
absurd
and
the
most
ridiculous
thing
in
the
world
.
But
,
perhaps
the
Jesuits
abuse
it
in
the
usage
,
by
a
wrong
,
or
an
impertinent
application
of
it
to
some
matters
.
I
do
not
intend
here
to
refute
,
at
large
,
all
Pascal's
calumnies
upon
this
occasion
.
I
will
content
my self
,
with
singling
out
,
or
pointing
at
a
few
;
and
shewing
in
two
words
,
that
the
Jesuits
application
of
this
principle
to
the
several
subjects
,
is
neither
impious
,
nor
extravagant
:
particularly
in
the
matter
of
simony
,
of
usury
and
of
violence
;
wherein
they
are
reproach'd
by
the
Provincial
Letters
,
to
have
made
use
of
the
direction
of
intention
.
Valentia
says
,
that
a
man
may
,
sometimes
,
give
a
temporal
good
for
a
spiritual
:
Escobar
holds
,
that
a
man
may
expect
some
advantage
for
lending
a
sum
of
mony
:
Reginaldus
tells
us
,
that
we
may
sometimes
pursue
and
beat
a
man
that
has
insulted
and
affronted
us
;
and
all
this
without
sin
,
provided
,
that
the
intention
be
well
directed
.
And
Bauni
prescribes
,
even
an
express
form
reported
in
the
eighth
Letter
,
where
the
direction
of
intention
is
put
into
practice
,
to
make
a
contract
lawful
.
Abstracting
from
Pascal's
railleries
,
and
the
malicious
turn
he
gives
these
things
,
which
is
not
now
the
matter
in
question
,
is
it
never
lawful
to
pursue
,
to
beat
,
or
to
kill
an
unjust
aggressor
?
it
is
sometimes
,
without
doubt
;
and
it
is
even
always
lawful
,
when
a
man
contains
himself
within
the
bounds
of
a
just
and
moderat
defence
,
Cum
moderamine
inculpatae
tutelae
.
In
continuing
within
these
bounds
,
may
not
he
,
who
defends
himself
,
have
a
good
,
or
an
ill
intention
in
beating
him
,
by
whom
he
is
attack'd
?
may
he
not
do
it
to
be
reveng'd
,
or
may
he
not
do
it
only
to
defend
himself
?
it
is
certain
,
it
may
be
done
either
of
these
two
ways
;
and
therefore
the
direction
of
intention
may
very
well
take
place
in
this
matter
.
Is
it
never
lawful
to
give
a
spiritual
for
a
temporal
good
,
or
to
make
profit
of
one's
mony
?
without
doubt
nothing
is
more
lawful
:
the
Priests
daily
receive
mony
for
their
Masses
,
and
men
do
hourly
make
contracts
of
partnership
,
and
contracts
for
a
yearly
income
;
if
I
give
a
Priest
mony
as
a
payment
of
his
Mass
,
I
am
guilty
of
simony
;
but
if
my
intention
be
to
give
it
only
out
of
a
principle
of
pure
gratitude
,
or
for
alms
,
or
for
some
such
motive
.
I
am
not
guilty
of
simony
.
I
have
given
a
man
twenty
thousand
pounds
,
at
five
in
the
hundred
,
if
at
twenty
years
end
he
pays
back
my
principal
,
he
will
find
that
for
twenty
which
I
gave
him
,
I
shall
have
receiv'd
forty
:
with
what
conscience
,
and
by
what
rule
of
equity
,
can
I
receive
back
as
much
more
as
I
pay'd
?
if
in
giving
out
this
mony
,
I
intended
to
purchase
a
right
of
receiving
yearly
a
thousand
pound
out
of
an
estate
of
land
,
for
example
,
that
was
mortgag'd
to
me
,
I
do
nothing
against
justice
;
but
if
I
had
only
an
intention
to
employ
my
mony
,
to
get
by
it
a
great
deal
more
than
I
gave
,
I
become
an
Usurer
:
if
in
giving
my
mony
to
a
Merchant
to
be
made
use
of
in
his
trade
,
on
condition
that
he
will
restore
it
with
profit
,
for
example
,
at
five
in
the
hundred
,
I
become
this
way
also
an
Usurer
;
but
if
I
have
a
real
intention
to
enter
into
partnership
with
him
,
my
conscience
is
secure
.
Since
the
intention
then
in
matter
of
contracts
,
is
always
essential
to
make
them
valid
,
or
lawful
;
and
since
when
a
man
is
to
defend
his
life
,
his
fortune
or
his
honor
,
the
intention
,
is
one
of
the
things
that
contributes
to
the
making
this
defence
just
and
lawful
;
why
shou'd
not
the
Jesuit
Divines
be
allow'd
,
as
well
as
others
,
to
teach
,
that
in
these
matters
,
if
a
man
will
not
sin
,
he
must
take
care
to
act
with
a
good
intention
?
Valentia
,
in
his
treatise
of
simony
,
propounds
the
question
just
as
Saint
Thomas
did
,
he
handled
the
same
cases
,
and
resolv'd
many
of
●um
,
as
Saint
Thomas
had
done
,
by
the
direction
of
intention
.
Why
shou'd
the
direction
of
intention
be
a
most
innocent
thing
in
Saint
Thomas
,
and
yet
in
Valentia
be
a
wicked
thing
,
and
a
mystery
of
the
Jesuits
policy
?
Bauni
expounds
the
manner
of
making
a
contract
by
which
men
may
lawfully
make
profit
of
their
mony
;
and
by
doing
of
it
otherwise
they
wou'd
be
guilty
of
Usury
;
what
evil
is
there
in
this
?
now
to
speak
truth
,
he
do's
in
this
example
suppose
the
doctrin
of
three
contracts
;
but
he
is
neither
the
author
,
nor
the
only
defender
of
it
:
it
was
maintain'd
before
him
by
abundance
of
very
learned
non-Jesuit
Canonists
and
Divines
:
being
also
useful
and
so
much
practis'd
as
it
is
in
commerce
,
and
the
direction
of
intention
not
being
more
forc'd
,
or
strain'd
in
that
,
than
in
many
other
contracts
,
which
are
allow'd
;
why
must
it
be
a
crime
in
him
,
to
follow
it
,
as
long
as
neither
the
Church
,
nor
the
Ecclesiastic
Superiors
have
thought
fit
to
forbid
it
?
Escobar
says
,
that
it
is
Usury
to
exact
any
thing
above
the
principal
,
on
account
of
the
loan
;
but
that
to
hope
by
lending
mony
to
a
person
that
wants
it
,
for
example
to
buy
a
peece
of
land
that
lyes
conveniently
for
him
,
one
shou'd
get
his
friendship
by
the
pleasure
he
do's
him
,
or
some
favor
upon
occasion
,
is
not
Usury
even
in
thought
;
nor
is
it
Usury
in
act
,
when
afterwards
,
by
putting
him
in
mind
of
the
pleasure
he
did
him
,
he
endeavors
to
excite
his
gratitude
,
that
he
may
thereby
obtain
from
him
the
service
he
stands
in
need
of
;
what
is
there
unjust
,
or
unreasonable
in
this
distinction
?
must
a
man
pass
for
an
Usurer
for
doing
such
an
act
of
kindness
for
another
,
who
he
foresees
is
like
to
be
within
a
little
time
,
in
a
condition
and
credit
to
serve
him
?
do
men
look
upon
the
good
offices
they
receive
on
such
accounts
as
Usuries
?
and
is
there
need
of
any
thing
but
common
sense
to
justify
those
who
are
here
accus'd
with
so
much
malice
,
or
so
much
ignorance
?
Infine
,
when
Reginaldus
teaches
,
that
it
is
probable
in
speculation
,
but
very
rarely
probable
in
practice
;
that
in
some
circumstances
which
he
sets
down
,
and
of
which
Pascal
says
not
one
word
,
a
man
may
,
but
yet
in
the
instant
only
wherein
he
is
offended
,
pursue
the
person
from
whom
he
receives
the
affront
,
he
gives
notice
,
that
this
must
not
be
done
,
with
an
intention
to
do
evil
for
evil
,
but
only
to
do
that
,
which
is
necessary
and
no
more
,
to
save
his
honor
;
is
this
restriction
unuseful
,
or
capable
to
empoyson
his
answer
?
can
this
decision
with
all
the
precautions
which
attend
it
,
be
more
abus'd
than
the
example
of
David
may
,
who
commands
Salomon
to
rid
himself
of
Joab
and
Shimei
upon
the
first
occasion
that
offers
?
without
the
direction
of
intention
,
what
shou'd
we
think
of
this
order
of
David
?
No
,
neither
Reginaldus
nor
the
others
have
here
advanc'd
any
thing
new
,
touching
this
direction
of
intention
.
They
have
sayd
,
but
with
Innocent
III
,
that
all
laws
do
allow
men
to
repel
force
by
force
;
not
with
an
intention
to
revenge
,
but
to
defend
themselves
.
What
then
have
the
Jesuit
Divines
done
in
this
matter
?
they
have
taught
,
that
a
good
intention
,
on
these
occasions
,
was
so
necessary
,
that
,
without
it
,
men
may
be
guilty
of
great
sins
;
and
what
has
Pascal
done
?
he
has
turn'd
the
thing
quite
otherwise
,
in
publishing
,
that
the
Jesuits
made
use
of
this
direction
of
intention
,
to
excuse
the
most
horrible
of
sins
.
The
Jesuits
have
advertis'd
,
that
,
in
the
most
just
defence
,
a
man
must
take
care
,
not
to
suffer
himself
to
be
transported
with
passion
,
that
he
must
have
no
other
intention
than
that
of
defending
himself
:
and
Pascal
by
falsifying
and
dismembring
the
writings
of
the
Jesuits
,
has
given
out
,
that
they
excuse
the
greatest
crimes
and
violences
,
provided
men
have
but
a
good
intention
in
their
committal
.
The
Jesuits
have
taught
,
that
in
giving
a
spiritual
good
for
a
temporal
(
and
the
business
there
is
not
of
giving
ready
mony
for
a
benefice
,
but
Prayers
,
Masses
,
Foundations
and
such
other
things
)
one
must
,
on
these
occasions
,
have
no
intention
of
giving
the
temporal
good
,
as
the
price
of
the
spiritual
;
but
that
one
must
have
another
intention
,
which
is
,
to
engage
the
person
out
of
gratitude
,
to
Pray
to
God
for
him
,
to
say
Mass
,
&c.
and
Pascal
upon
this
,
Prints
without
ceremony
,
or
any
more
ado
,
that
Valentia
and
Tanner
had
succeeded
admirably
in
justifying
the
traffic
that
is
driven
now
a
days
for
benefices
.
After
he
had
reported
what
Father
Bauni
had
sayd
,
to
exclude
from
a
contract
an
Usurious
intention
,
and
had
put
into
his
Letter
the
good
Fathers
bad
French
,
in
such
a
manner
as
was
most
proper
to
make
men
laugh
and
ridicule
it
;
he
makes
his
Jesuit
say
,
very
insipidly
:
Vsury
consists
,
according
to
our
Fathers
,
almost
in
nothing
but
the
intention
of
taking
this
profit
as
Vsurious
;
and
it
is
for
this
reason
,
that
our
Father
Escobar
makes
the
sin
of
Vsury
to
be
avoided
by
a
plain
simple
turn
of
the
intention
.
And
at
the
same
time
he
reports
,
or
rather
cites
the
passage
in
Escobar
,
of
which
I
have
just
now
spoken
,
and
quotes
it
for
a
ridiculous
decision
;
althô
it
be
impossible
to
decide
it
otherwise
without
madness
or
extravagance
.
This
then
at
last
is
the
great
All
they
can
make
the
direction
of
intention
amount
to
,
with
which
the
Society
has
been
so
much
reproach'd
.
This
wonderful
principle
in
the
Jesuits
Morals
,
the
importance
of
which
wou'd
make
one
almost
,
compare
it
to
the
Doctrin
of
probability
.
After
all
,
we
leave
it
to
God
to
judge
of
Pascal's
intention
in
his
most
unjust
and
cruel
persecution
of
the
Jesuits
.
It
is
not
impossible
,
but
that
he
might
have
had
the
same
end
and
designs
,
and
have
been
actuated
with
the
same
kind
of
spirit
,
wherewith
the
Abbot
of
Saint
Cyran
,
the
Saint
and
Oracle
of
the
party
,
was
at
last
found
to
have
been
inspir'd
;
who
upon
a
time
,
confidently
sayd
to
the
Abbot
of
Priéres
;
That
the
Body
of
the
Jesuits
,
as
being
mischievous
to
the
Church
,
ought
to
be
intirely
ruin'd
:
to
which
he
further
added
,
that
it
was
God
himself
who
destroy'd
the
Church
;
that
the
time
for
it's
edification
was
past
;
that
the
Bishops
,
Ecclesiastics
,
and
Religious
Persons
,
of
the
present
age
were
,
generally
speaking
,
destitute
of
the
true
spirit
of
Christianity
,
of
the
spirit
of
Grace
,
and
of
the
Church
:
that
all
the
Religious
of
his
Order
,
had
they
been
true
Sons
of
Saint
Bernard
,
wou'd
have
spent
their
whole
time
in
studying
,
how
to
ruin
School
Divinity
:
that
Saint
Thomas
himself
had
quite
spoild
the
right
Science
of
Theology
by
human
reasoning
,
&c.
Oh
how
Devout
and
Edifying
is
all
this
Learned
Discourse
?
and
what
can
you
,
or
any
one
imagin
,
ought
a
man
to
judge
of
a
Sect
or
Party
,
whose
Head
or
Founder
thinks
and
talks
at
such
a
rate
?
who
yet
notwithstanding
,
if
their
own
words
may
be
rely'd
on
,
is
not
only
to
be
valu'd
and
esteem'd
,
but
also
to
pass
for
a
zealous
Christian
,
and
a
perfect
Saint
?
OF
Equivocations
and
Mental
Reservations
.
ONCE
more
,
let
us
begin
with
Pascal's
text
in
his
ninth
Letter
,
where
the
Jesuit
makes
this
following
discourse
.
I
wou'd
willingly
now
talk
to
you
of
the
easy
methods
we
have
found
out
,
to
avoid
the
sins
people
are
apt
to
fall
into
in
conversation
,
and
in
the
intrigues
and
transactions
of
the
world
.
One
of
the
most
troublesome
things
in
these
occasions
,
is
,
to
avoid
lying
;
and
especially
when
they
wou'd
have
a
thing
that
is
false
believ'd
to
be
true
:
for
which
purpose
,
our
doctrin
of
Equivocations
is
admirable
:
by
which
it
is
lawful
,
to
make
use
of
ambiguous
terms
,
to
make
them
be
understood
in
a
different
sense
from
the
speaker's
own
meaning
,
as
Sanchez
,
op.
mor.
p.
2.
l.
3.
c.
6.
n.
13.
I
know
that
very
well
,
Father
,
sayd
I
;
we
have
publish'd
so
much
,
continu'd
he
,
that
,
at
last
,
all
the
world
is
sufficiently
instructed
in
the
matter
.
But
do
you
know
,
what
must
be
done
when
equivocal
words
are
not
to
be
found
?
I
do
not
,
sayd
I
;
I
question'd
it
very
much
,
answer'd
he
,
for
the
thing
is
new
:
it
is
the
doctrin
of
mental
reservations
,
&c.
Oh
how
agreeable
and
diverting
is
all
this
!
there
is
really
nothing
wanting
but
truth
to
make
it
so
.
For
if
Pascal
has
not
here
made
use
of
equivocations
,
or
mental
reservations
,
he
has
ly'd
,
at
least
,
three
or
four
times
,
as
shall
be
soon
perceiv'd
.
This
matter
is
not
a
little
curious
,
and
there
are
very
few
people
,
that
understand
it
,
as
it
ought
to
be
understood
.
I
will
collect
and
put
together
all
the
strongest
and
best
arguments
,
on
both
sides
,
that
have
been
made
use
of
,
upon
this
subject
:
for
I
will
not
in
this
matter
adopt
any
opinion
for
my
own
.
Articles
de
la
Doctrine
des
Jesuites
,
&
de
quelques
autres
Docteurs
du
parti
du
Pape
;
where
this
particular
point
is
mention'd
.
But
I
do
not
intend
to
draw
from
thence
any
advantage
for
the
Society
.
My
design
,
is
,
to
examin
things
in
themselves
without
prejudice
or
prepossession
;
and
only
to
make
appear
how
difficult
it
is
to
make
a
right
choice
in
this
matter
.
1.
Althô
equivocations
and
mental
reservations
are
often
confounded
together
,
there
is
,
notwithstanding
,
a
great
deal
of
difference
between
the
one
and
the
other
.
Every
proposition
that
has
more
senses
than
one
,
is
call'd
Equivocal
;
and
that
also
which
the
speaker
foresees
the
hearer
will
take
in
a
different
sense
or
meaning
from
that
which
he
gives
it
in
his
own
mind
.
Such
was
the
answer
of
Abraham
,
when
he
told
the
Aegyptians
that
Sara
was
his
Sister
;
foreseeing
that
they
wou'd
take
this
word
Sister
in
another
signification
,
than
that
which
he
himself
gave
it
.
It
is
call'd
a
mental
reservation
,
when
a
proposition
,
which
,
being
literally
taken
,
appears
to
be
false
,
but
being
restrain'd
by
something
that
I
retain
in
my
mind
it
is
found
to
be
true
.
A
man
,
for
example
,
that
is
earnestly
importun'd
by
an
other
to
lend
him
mony
,
tells
him
,
I
have
none
.
This
answer
is
false
,
but
it
wou'd
become
true
,
if
it
were
joyn'd
with
the
words
,
to
lend
you
,
which
he
did
not
add
.
2.
There
is
no
manner
of
doubt
,
but
that
,
in
these
equivocations
and
restrictions
,
there
is
something
,
which
at
first
sight
,
appears
opposit
,
or
contrary
to
sincerity
and
simplicity
,
or
single
heartedness
;
which
often
seems
to
be
very
odd
and
unnatural
;
but
after
all
,
those
,
who
are
concern'd
in
this
dispute
,
have
a
right
to
desire
the
reader
to
suspend
his
judgment
for
a
few
moments
,
till
he
has
examin'd
the
reasons
on
both
sides
;
let
us
therefore
grant
them
this
favor
.
3.
All
Catholic
Doctors
unanimously
agree
,
that
it
is
never
lawful
to
tell
a
ly
;
and
that
a
ly
,
being
an
ill
thing
of
it's
own
nature
,
no
reason
,
no
cause
,
nor
any
motive
can
possibly
make
it
lawful
.
4.
This
principle
,
once
lay'd
down
and
receiv'd
of
all
as
indubitable
,
has
occasion'd
many
great
difficulties
in
Divinity
,
as
well
in
reference
to
practice
in
some
conjunctures
,
as
on
account
of
the
exposition
and
meaning
of
several
passages
in
holy
Scripture
.
Men
are
oblig'd
on
several
occasions
to
speak
in
a
very
particular
manner
,
which
manner
of
speaking
seems
hard
to
be
reconcil'd
,
or
made
consistent
with
sincerity
.
As
to
the
Scripture
,
when
God
,
or
the
blessed
Saints
,
or
Angels
do
speak
in
it
,
it
is
not
lawful
to
say
,
there
is
any
thing
of
a
ly
;
and
when
it
only
reports
the
words
of
some
persons
commended
in
it
,
and
whom
we
are
to
esteem
as
great
and
eminent
Servants
of
God
,
it
is
also
very
hard
to
find
in
their
sayings
any
thing
contrary
to
truth
.
Notwithstanding
there
are
passages
of
both
these
kinds
in
Scripture
,
which
have
been
very
difficult
and
puzzling
to
Interpreters
,
and
cost
even
the
Holy
Fathers
,
in
all
times
,
no
small
pains
to
explicate
them
aright
.
5.
These
two
sorts
of
difficulties
,
without
which
,
in
all
appearance
,
none
wou'd
have
ever
thought
of
asking
,
whether
the
usage
of
equivocations
and
mental
reservations
be
lawful
,
were
the
cause
,
that
many
Divines
,
Interpreters
of
the
Scripture
,
Canonists
of
every
School
and
every
Country
,
have
accounted
them
,
even
necessary
,
on
several
occasions
:
but
yet
nevertheless
,
straitening
them
within
bounds
much
more
narrow
,
than
they
commonly
say
,
who
,
under
this
pretence
,
have
undertaken
to
decry
and
run
down
their
adversaries
.
For
all
the
Doctors
,
who
have
handled
this
subject
fully
and
at
large
,
do
not
fail
to
shew
,
and
point
out
,
it's
abuses
,
and
to
give
their
readers
great
cautions
to
beware
of
them
.
6.
Since
on
one
side
these
difficulties
I
speak
of
are
the
principal
proofs
of
those
,
who
are
for
this
custom
,
and
that
on
the
other
,
the
consequences
,
which
it
seems
to
draw
after
it
,
are
the
strongest
arguments
of
those
who
are
against
it
:
my
main
business
in
this
discourse
shall
be
,
to
oppose
the
one
to
the
other
,
and
to
consider
and
weigh
them
exactly
,
without
dissembling
,
or
concealing
any
thing
,
that
may
raise
the
value
,
or
give
the
advantage
to
either
side
.
In
the
next
place
,
I
will
examin
whether
the
Jesuit
Sanchez
,
who
is
by
name
and
most
strongly
attack'd
upon
this
point
be
guilty
;
and
whether
his
accuser
has
done
him
justice
or
injustice
.
Here
follow
the
chief
reasons
of
those
,
who
absolutly
condem
the
usage
of
equivocations
and
mental
reservations
.
First
,
they
say
,
they
are
palliated
lyes
,
and
the
exposition
alone
,
that
is
made
of
the
nature
of
equivocal
propositions
,
either
in
general
,
or
in
particular
,
in
the
examples
brought
,
do
shew
,
that
they
are
but
subtilties
,
invented
on
purpose
,
to
perswade
us
,
that
men
do
not
ly
,
when
they
speak
most
expresly
against
their
thought
.
In
the
second
place
,
the
design
and
effect
of
the
one
and
the
other
,
is
to
deceive
and
lead
into
error
those
we
speak
to
.
In
the
third
place
,
they
tend
to
the
destruction
of
civil
society
and
human
conversation
:
for
if
he
,
that
speaks
to
me
,
be
perswaded
,
that
equivocations
and
reservations
are
not
lyes
,
how
shall
I
know
,
that
he
do's
not
actually
make
use
of
them
,
even
at
the
moment
he
seems
to
me
to
speak
,
with
the
greatest
sincerity
and
simplicity
imaginable
?
In
the
fourth
place
,
the
passages
in
Scripture
,
and
in
the
Fathers
which
inspire
me
with
horror
against
double
dealing
,
and
make
elogiums
of
the
contrary
vertues
,
do
visibly
fight
against
double
meaning
words
and
answers
;
which
makes
the
man
who
hears
me
,
take
up
quite
different
notions
from
what
I
seem
willing
he
shou'd
conceive
.
Infine
,
these
subtilties
are
new
,
and
altogether
unknown
to
the
men
of
old
.
This
is
the
sum
,
or
precise
account
,
of
all
that
can
be
sayd
against
equivocations
and
mental
reservations
.
Let
us
now
see
what
is
sayd
to
defend
them
.
And
first
,
an
infinit
number
of
Divines
and
Canonists
,
who
after
much
meditation
upon
this
matter
,
cou'd
not
resolve
absolutly
to
condem
their
usage
,
do
agree
,
that
they
are
sensible
of
the
force
of
these
arguments
;
they
wou'd
yield
to
them
with
all
their
hearts
,
if
they
cou'd
find
out
some
other
better
secret
,
to
avoid
certain
troubles
and
abundance
of
inconveniences
,
to
which
human
society
wou'd
find
it self
expos'd
,
in
case
that
equivocations
and
mental
reservations
were
absolutly
forbidden
.
Besides
that
,
they
believe
them
founded
upon
the
practice
of
Saints
,
on
occasions
,
wherein
they
are
not
condem'd
by
the
Scripture
,
nor
by
the
Ecclesiastical
history
,
and
where
they
are
often
defended
by
other
Saints
.
Let
us
begin
with
these
last
articles
.
Among
several
examples
in
the
old
Testament
,
I
will
content
my self
at
present
with
that
of
Abraham
.
This
Patriarch
,
oblig'd
by
famin
to
retire
into
Aegypt
,
Isaac
his
Son
,
finding
himself
in
the
same
place
,
in
the
same
kind
of
danger
,
on
account
of
Rebecca
his
Wife
,
acted
just
as
Abraham
had
done
.
Saint
Austin
,
far
from
accusing
,
in
this
,
these
two
Saints
,
takes
their
part
against
a
Reformer
of
his
time
.
Faustus
the
Manichean
.
He
maintains
,
that
in
this
rencounter
Abraham
did
not
lye
,
althô
he
answer'd
the
question
but
by
halves
,
and
not
at
all
,
according
to
the
thoughts
and
expectations
of
those
that
spoke
to
him
:
for
,
says
he
,
Abraham
,
being
ask'd
,
did
not
answer
,
that
Sara
was
not
his
Wife
;
but
they
enquiring
what
relation
she
had
to
him
,
he
answer'd
,
she
was
his
Sister
,
but
did
not
deny
she
was
his
Wife
:
he
conceal'd
the
truth
,
but
did
not
say
any
thing
that
was
false
.
A
little
after
he
defends
Isaac
,
as
he
had
before
defended
Abraham
.
What
evil
had
he
done
in
all
that
,
sayd
he
,
since
he
did
but
imitate
his
Father
?
the
same
reasons
defend
him
in
the
same
kind
of
instance
,
wherein
Abraham
committed
no
sin
.
The
same
holy
Doctor
speaks
after
the
same
manner
,
upon
the
same
subject
,
in
several
places
of
his
works
.
But
let
us
come
to
the
examples
of
some
Christian
Saints
.
I
will
say
nothing
of
the
answer
of
Saint
Francis
,
who
being
ask'd
whether
he
had
not
seen
a
man
pass
by
,
who
was
pursued
for
murder
;
answer'd
,
putting
his
hand
into
his
sleeve
,
He
did
not
pass
this
way
:
perhaps
that
such
nice
men
,
as
I
have
to
do
with
,
wou'd
make
little
account
of
this
,
look
upon
it
as
an
idle
story
,
and
give
little
credit
to
the
writers
who
report
it
.
The
example
of
Saint
Athanasius
,
who
flying
upon
the
Nile
escaped
,
by
an
answer
like
this
,
from
the
hands
of
those
who
were
sent
by
Julian
the
Apostat
to
seise
him
,
is
too
well
known
to
need
to
be
here
particularly
mention'd
.
I
will
tye
my self
to
two
others
,
which
hitherto
have
been
less
spoken
of
:
the
one
,
is
,
of
Saint
Paulinus
,
the
other
of
Saint
Fulgentius
,
both
great
admirers
of
the
doctrin
of
Saint
Austin
.
Do's
not
that
,
joyn'd
with
the
approbation
,
which
this
holy
Doctor
himself
has
given
to
the
conduct
of
Abraham
and
Isaac
in
the
instances
I
have
brought
down
,
make
a
very
strong
argument
for
the
Divines
,
especially
when
they
defend
themselves
against
men
,
who
,
every
where
,
value
themselves
upon
being
the
Disciples
of
Saint
Austin
?
Saint
Paulinus
in
a
peece
of
Poëtry
,
Persensit
&
ipse
faventis
Consilium
Christi
,
ridensque
rogantibus
infit
:
Nescio
Felicem
quem
quaeritis
.
Illicet
illi
Praetereunt
ipsum
.
It
is
not
to
be
doubted
,
but
that
,
if
Felix
had
told
a
ly
upon
this
occasion
,
he
wou'd
have
made
a
very
scurvy
return
to
the
kindness
our
blessed
Savior
shew'd
:
but
if
he
did
not
tell
a
ly
,
what
can
we
think
,
but
that
he
had
recourse
to
the
equivocation
of
the
name
of
Felix
,
or
to
some
mental
reservation
?
it
seems
otherwise
impossible
to
save
him
from
a
ly
.
But
a
plainer
and
more
express
equivocation
,
is
not
to
be
met
with
,
Fulgentius
,
says
the
author
of
his
life
,
apprehending
he
shou'd
be
guilty
of
vanity
,
if
he
shou'd
acknowledge
the
motive
that
made
him
go
into
Aegypt
,
answer'd
him
in
these
terms
,
I
am
going
to
seek
my
parents
,
who
I
hear
are
travelling
in
that
country
:
Parentes
meos
requiro
,
quos
illis
in
partibus
vivere
peregrinos
audivi
.
The
Bishop
,
having
some
suspicion
that
he
did
not
speak
sincerely
,
and
half
diving
into
the
sense
of
this
ambiguous
answer
,
learnt
from
another
Monk
,
who
those
were
whom
Fulgentius
meant
by
the
word
parentes
;
in
so
much
that
Saint
Fulgentius
,
seeing
himself
discover'd
,
was
oblig'd
to
confess
the
truth
.
But
sayd
the
historian
,
he
might
truly
call
those
his
parents
,
whose
examples
he
intended
to
imitate
.
If
that
be
not
a
full
and
formal
equivocation
,
there
never
was
any
:
for
Saint
Fulgentius
seem'd
to
take
the
word
parentes
in
it's
ordinary
signification
,
and
yet
really
intended
by
it
those
,
who
were
to
be
his
Fathers
in
Christ
;
and
he
also
gave
to
the
word
perregrinos
,
a
sense
as
metaphorical
as
this
was
,
understanding
that
those
he
spoke
of
were
travellers
upon
earth
,
advancing
or
going
on
to
the
celestial
country
.
You
see
then
,
that
Saint
Austin
approves
the
couduct
of
Abraham
and
Isaac
,
and
that
Saint
Paulinus
do's
approve
that
of
Saint
Felix
:
you
see
also
,
what
has
been
practis'd
by
Saint
Athanasius
,
by
Saint
Felix
himself
and
Saint
Fulgentius
,
which
seems
manifestly
to
authorise
equivocations
and
mental
reservations
:
it
appears
to
me
,
there
needs
little
more
to
make
a
probable
opinion
in
this
matter
.
But
the
Divines
,
whose
doctrin
I
here
explain
,
do
believe
they
have
yet
something
stronger
to
support
it
.
They
pretend
,
that
the
usage
of
reservations
and
equivocations
cannot
,
in
prudence
be
absolutly
condem'd
,
without
having
first
seriously
reflected
upon
certain
places
of
the
Gospel
,
where
they
seem
to
be
practis'd
.
What
,
say
they
,
is
this
thing
call'd
equivocation
?
it
is
an
ambiguous
word
,
that
has
several
significations
,
or
a
proposition
compos'd
of
ambiguous
or
doubtful
term's
,
which
the
speaker
foresees
ought
to
be
taken
by
those
,
who
hear
it
in
another
sense
or
meaning
,
than
he
himself
understands
it
in
;
of
which
there
are
two
plain
examples
in
the
Gospel
.
In
Saint
John
Cap.
11.
the
Son
of
God
sayd
to
his
Disciples
:
Lazarus
our
friend
sleepeth
,
but
I
go
that
I
may
awake
him
out
of
sleep
.
It
is
evident
,
that
this
is
an
equivocal
proposition
:
it
is
also
certain
,
that
the
Apostles
took
it
in
it's
natural
signification
.
Lord
,
sayd
they
,
if
he
sleeps
,
he
shall
do
well
.
It
is
also
certain
,
that
our
Savior
foresaw
they
wou'd
take
it
so
.
Jesus
,
sayd
the
Gospel
,
spake
of
his
death
,
but
they
thought
that
he
had
spoken
of
taking
rest
in
sleep
.
The
second
example
,
is
taken
out
of
the
second
chapter
of
the
same
Evangelist
,
where
our
Lord
sayd
to
the
Jews
,
Destroy
this
Temple
and
I
will
build
it
up
again
in
three
days
.
He
spoke
of
his
body
,
and
the
Jews
thought
,
as
naturally
enuff
they
might
,
that
he
spoke
of
the
Temple
of
Jerusalem
.
It
is
very
well
known
,
that
our
Savior
had
no
ill
intention
in
speaking
after
this
manner
;
and
that
what
he
aim'd
at
,
was
not
to
deceive
those
he
spoke
to
;
but
that
signifies
nothing
;
for
say
the
Divines
we
condem
as
a
sin
all
equivocations
,
that
may
possibly
wrong
any
other
person
whatsoever
,
and
all
those
whereby
the
speakers
have
a
design
to
deceive
and
surprise
their
hearers
.
There
are
also
found
in
the
Gospel
mental
reservations
,
and
that
not
made
out
by
arguments
or
by
consequences
,
but
such
as
appear
,
to
every
reader
,
formal
enuff
and
of
themselves
sufficiently
evident
.
In
the
seventh
chapter
of
Saint
John
,
The
Brethren
of
Jesus
sayd
to
him
,
depart
hence
and
go
into
Judea
.
Our
Savior
answers
:
Go
yee
up
unto
this
feast
;
but
as
for
me
,
I
will
not
go
.
Non
ascendam
:
having
so
sayd
,
adds
the
Evangelist
,
be
abode
still
in
Galilee
;
but
when
his
Brethren
were
gone
up
,
then
went
he
also
up
unto
the
feast
,
not
openly
,
but
as
it
were
in
secret
.
Non
manifestè
sed
quasi
in
occulto
.
This
proposition
,
Non
ascendo
ad
diem
festum
istum
,
consider'd
precisely
,
according
to
the
words
,
wou'd
be
false
,
but
by
adding
to
it
this
word
manifestè
which
our
Savior
had
in
his
mind
,
it
becomes
true
.
I
know
what
reflexions
were
made
by
the
Cretics
upon
this
passage
,
because
of
the
variety
of
the
Greek
manuscripts
;
but
I
also
know
the
invincible
reasons
by
which
it
is
prov'd
,
that
the
reading
of
our
Vulgata
in
this
place
,
is
certainly
the
true
reading
.
Here
are
also
two
other
passages
,
wherewith
I
will
end
the
proofs
which
these
Divines
believe
they
may
draw
from
the
authority
of
Scripture
to
confirm
their
opinion
.
One
is
taken
out
of
the
thirteenth
chapter
of
Saint
Mark
;
where
after
our
Savior
had
made
his
Disciples
a
descriprion
of
the
terrible
things
that
shou'd
happen
at
the
day
of
Judgment
,
he
adds
,
But
of
that
day
and
of
that
hour
knoweth
no
man
;
no
not
the
Angels
which
are
in
heaven
,
neither
the
Son
;
but
the
Father
only
.
We
are
notwithstanding
,
bound
to
believe
,
that
the
Son
of
God
did
really
know
that
day
;
and
from
the
beginning
the
Agnoitae
were
accounted
heretics
,
for
saying
,
that
our
Lord
did
not
know
it
;
and
the
Greeks
call'd
them
by
that
name
,
to
shew
,
that
their
error
consisted
,
partly
in
attributing
this
ignorance
to
the
Son
of
God
.
The
Arians
wou'd
have
made
use
of
this
passage
against
the
Catholics
;
but
the
Fathers
refuted
them
with
all
the
zeal
and
strength
that
was
possible
.
This
proposition
,
say
the
Divines
,
wou'd
then
be
false
,
if
taken
expresly
according
to
the
terms
:
The
Son
of
God
knows
neither
the
day
nor
the
hour
of
the
last
Judgment
.
It
must
needs
follow
by
consequence
,
that
the
truth
of
this
very
proposition
depends
upon
a
sense
,
that
our
Savior
gives
to
these
words
,
and
which
is
not
express'd
by
the
words
themselves
;
that
is
to
say
,
that
in
speaking
them
,
he
had
besides
a
particular
meaning
,
or
understood
something
else
,
which
was
only
in
his
own
mind
;
and
which
therefore
,
conclude
they
,
cou'd
be
nothing
but
a
mental
reservation
.
But
that
which
is
remarkable
is
,
that
the
Fathers
,
and
particularly
Saint
Austin
,
gives
us
,
when
he
explains
this
passage
,
a
form
of
mental
reservations
,
exactly
like
that
which
the
Divines
propose
.
Our
Lord
,
according
to
Saint
Austin
sayd
,
that
he
knew
not
,
when
the
day
of
Judgment
wou'd
be
;
not
,
that
he
was
really
ignorant
of
it
,
but
because
he
knew
it
,
not
to
discover
,
or
,
as
may
be
sayd
,
to
betray
it
,
Let
us
here
set
down
the
example
,
which
is
commonly
made
use
of
,
to
explain
what
a
mental
reservation
is
;
my
Father's
enemy
is
in
quest
of
him
to
kill
him
,
he
asks
me
where
he
is
?
I
make
answer
,
that
I
do
not
know
;
this
answer
,
is
likewise
false
in
it self
,
taking
the
terms
or
words
,
precisely
as
they
stand
;
but
let
us
add
to
them
,
not
by
word
of
mouth
,
but
only
by
thought
,
ad
prodendum
,
that
is
to
say
,
I
do
not
know
where
he
is
to
betray
him
,
and
then
it
becomes
true
,
at
least
in
the
same
manner
,
that
Saint
Austin
finds
our
Savior's
proposition
true
.
Infine
,
continue
these
Divines
,
the
passage
in
the
fifth
chapter
of
the
book
of
Tobit
,
appears
inexplicable
without
an
equivocation
or
a
mental
reservation
;
and
one
needs
do
no
more
than
read
it
to
be
convinc'd
of
that
.
Old
Tobit
there
demands
of
the
Archangel
Raphaël
,
whence
are
you
?
Vnde
te
habemus
?
the
Angel
answers
,
ex
filijs
Israël
,
I
am
an
Israëlite
.
After
several
questions
Tobit
enquires
again
,
Of
what
Tribe
,
and
what
family
I
pray
art
thou
?
The
Angel
answers
,
do
you
not
seek
a
guide
for
your
Son
?
what
signifies
it
to
you
,
to
know
my
family
?
but
that
you
may
be
freed
from
all
fear
,
I
will
tell
you
,
that
I
am
Azarias
,
ego
sum
Azarias
Ananiae
magni
filius
.
Thou
art
,
reply'd
Tobit
,
of
an
illustrious
stock
or
family
.
Mind
how
the
Divines
argue
upon
this
place
.
In
all
these
passages
,
where
the
propositions
,
taken
according
to
the
terms
and
their
natural
meaning
,
are
not
true
,
a
man
is
oblig'd
to
acknowledge
,
that
there
is
in
them
a
ly
,
or
an
equivocation
,
or
a
mental
reservation
.
One
cannot
,
without
blasphemy
,
acknowledge
there
is
a
ly
;
and
therefore
must
admit
,
either
an
equivocation
,
or
a
mental
reservation
:
and
thus
,
neither
an
equivocation
,
nor
a
mental
reservation
,
can
in
their
own
nature
,
be
so
ill
,
as
a
ly
,
and
one
may
,
with
some
restrictions
,
or
conditions
,
make
use
of
them
without
sin
.
These
then
are
the
authoritys
and
the
difficultys
,
that
at
first
made
the
Divines
suspend
their
judgment
of
a
thing
,
which
the
first
idea
made
them
reject
;
and
which
made
them
conclude
after
turning
and
tossing
about
this
question
,
and
considering
it
on
all
sides
,
as
much
as
was
possible
,
that
equivocations
and
mental
reservations
cou'd
not
be
lys
,
nor
things
in
themselves
absolutly
ill
:
that
there
were
conjunctures
and
occasions
,
wherein
they
were
not
at
all
criminal
,
and
that
they
were
of
the
nature
of
certain
things
,
which
ordinarily
are
bad
,
because
of
the
circumstances
,
but
which
are
not
bad
in
themselves
,
and
which
only
become
ill
,
by
being
made
use
of
,
without
necessity
,
and
the
lawful
precautions
.
But
,
before
I
proceed
to
the
other
ground
or
reason
,
upon
which
the
Divines
build
their
doctrin
in
this
matter
,
it
is
not
amiss
to
see
,
what
is
sayd
against
it
,
by
those
who
declare
themselves
for
the
contrary
opinion
.
A
very
able
man
,
in
a
work
where
he
has
collected
and
heap'd
up
a
great
deal
of
learning
,
has
found
a
place
for
a
dissertation
concerning
equivocations
and
mental
reservations
,
where
he
puts
this
proposition
in
the
front
of
his
discourse
.
Mendacium
omne
lege
divinâ
retitum
est
,
adeoque
&
restrictiones
mentales
,
quae
sunt
veri
nominis
mendacia
.
Every
ly
is
forbidden
by
the
law
of
God
;
and
by
consequence
,
mental
reservations
,
which
are
real
lyes
.
And
in
the
remaining
part
of
the
dissertation
,
he
speaks
of
equivocations
,
just
as
he
had
done
before
of
reservations
.
He
proves
his
position
,
by
a
number
of
passages
,
out
of
the
Scripture
and
the
Fathers
;
and
infine
he
propounds
many
objections
:
among
these
objections
are
to
be
seen
part
of
the
difficulties
which
I
have
set
down
;
there
are
others
also
,
of
which
I
have
not
spoken
;
but
upon
which
I
shall
make
some
reflexions
,
by
way
of
instance
or
replication
,
to
the
solutions
by
him
given
.
Than
which
method
,
nothing
can
better
shew
the
difficulty
of
the
matter
.
Father
Alexander
answers
the
Priscillianists
very
well
,
that
Abraham
did
not
ly
neither
in
Aegypt
,
nor
in
Abimelech's
house
;
and
he
grounds
his
answer
upon
the
authority
of
Saint
Jerom
and
Saint
Austin
.
But
I
wou'd
gladly
know
,
what
answer
he
wou'd
make
,
if
a
Priscillianist
,
in
case
there
still
were
any
,
shou'd
make
him
this
reply
?
You
say
,
that
equivocations
and
mental
reservations
are
lyes
;
but
it
is
impossible
to
excuse
Abraham
from
lying
on
this
occasion
,
without
saying
he
made
use
of
a
mental
reservation
,
or
an
equivocation
;
therefore
according
to
your
principles
,
it
must
be
confess'd
,
that
he
told
a
ly
:
this
Priscillianist
might
thus
prove
the
minor
of
his
syllogisme
.
In
the
present
question
,
we
call
a
proposition
equivocal
,
which
has
several
senses
or
meanings
;
and
which
we
foresee
will
be
taken
by
the
person
to
whom
we
speak
,
in
another
sense
than
that
which
we
give
it
in
our
own
mind
,
and
which
notwithstanding
is
the
most
natural
;
especially
when
we
make
such
a
proposition
expresly
and
with
intention
,
to
hide
from
him
the
truth
,
which
by
his
question
he
is
desirous
to
know
.
These
are
the
characters
by
which
an
equivocation
appears
most
contrary
to
sincerity
and
comes
nearest
to
a
ly
;
but
it
is
visible
,
that
all
this
agrees
perfectly
,
with
the
answer
made
by
Abraham
in
the
circumstances
he
was
in
,
when
ask'd
whether
Sara
was
his
Wife
;
and
he
answer'd
she
was
his
Sister
;
he
therefore
,
on
this
occasion
,
made
use
of
a
very
formal
equivocation
.
But
the
way
this
Doctor
maintain'd
,
according
to
Saint
Austin
,
that
Jacob
did
not
ly
,
when
he
rob'd
Esau
of
the
blessing
,
design'd
for
him
by
Isaac
,
wou'd
give
the
Priscillianist
a
yet
much
greater
advantage
.
Jacob
makes
three
propositions
on
this
occasion
,
which
can
hardly
be
justified
from
being
lyes
.
1.
His
Father
,
who
was
blind
,
inquires
of
him
,
Who
are
you
my
Son
?
Jacob
makes
answer
,
I
am
your
first
born
.
Ego
sum
primogenitus
tuus
Esau
.
2.
He
adds
,
I
have
done
as
you
commanded
me
.
Feci
sicut
praecepisti
mihi
:
althô
his
Father
had
sayd
nothing
to
him
.
3.
Jacob
continues
,
Eat
of
what
I
have
hunted
,
my
Father
,
comede
de
venatione
meâ
:
althô
he
had
not
been
a
hunting
,
and
that
what
he
had
prepar'd
for
him
were
two
Kids
,
which
his
Mother
had
made
him
take
out
of
the
flock
.
1.
Jacob
did
not
ly
,
in
saying
I
am
Esau
your
first
born
Son
,
sayd
Father
Alexander
;
for
what
reason
?
because
Esau
had
before
sold
his
birth
right
to
Jacob
for
a
mess
of
lentils
;
and
so
Jacob
in
this
sense
might
call
himself
the
elder
.
It
must
then
be
,
says
the
Priscillianist
,
by
vertue
of
the
equivocation
in
the
word
primogenitus
,
or
first
born
,
that
he
do's
not
ly
;
but
when
he
sayd
I
am
Esau
.
Ego
sum
Esau
,
this
word
is
not
in
it self
equivocal
,
and
not
shewing
as
the
word
primogenitus
the
right
of
eldership
,
nor
the
birth
time
,
he
must
needs
in
saying
that
,
have
made
use
of
a
mental
reservation
.
I
am
Esau
,
not
in
person
,
but
by
way
of
representation
;
not
in
reality
,
but
by
vertue
of
my
privilege
.
2.
For
the
second
proposition
,
Feci
sicut
praecepisti
mihi
,
I
have
done
as
you
commanded
me
.
Father
Alexander
says
,
It
is
true
,
with
respect
to
Isaac's
first
intention
,
althô
it
be
not
true
with
respect
to
another
less
principal
intention
.
For
in
commanding
his
eldest
Son
to
go
a
hunting
,
Isaac's
chief
intention
was
,
to
make
him
merit
by
this
action
his
last
blessing
;
but
his
less
principal
intention
,
was
to
give
this
order
to
Esau
,
whom
he
believ'd
his
eldest
Son
,
being
yet
ignorant
of
the
mystery
and
the
design
of
God
.
So
Jacob
,
having
perform'd
his
Fathers
principal
intention
,
sayd
to
him
without
a
ly
,
I
have
done
what
you
commanded
me
.
The
Priscillianist
might
make
a
great
many
reflexions
upon
an
explication
so
confus'd
,
and
so
strain'd
as
this
is
;
but
Father
Alexander
cou'd
not
,
but
confess
and
agree
with
him
,
that
the
shifts
,
the
several
windings
and
turnings
,
which
they
make
Jacob
take
to
secure
his
proposition
from
the
falshood
which
appears
in
it
,
do
,
at
least
demonstrat
,
that
if
it
be
true
,
it
is
but
with
relation
to
some
meaning
,
which
he
gives
it
in
his
own
mind
,
and
not
in
reference
to
the
meaning
,
which
offers
it self
,
and
naturally
arises
from
the
words
:
it
is
easy
to
see
,
of
what
consequence
this
confession
must
be
to
the
present
subject
.
3.
But
as
for
these
other
words
of
Jacob
,
continues
Father
Alexander
,
Comede
de
venatione
meâ
,
Eat
of
what
I
have
hunted
,
they
are
altogether
true
,
for
Jacob
had
brought
two
Kids
,
which
he
had
sought
for
and
chosen
from
among
the
flock
;
and
he
understood
by
the
word
hunting
or
venison
,
the
animals
he
himself
had
taken
,
and
his
Mother
had
dress'd
.
Without
making
the
Priscillianist
argue
any
farther
,
I
leave
the
reader
to
judge
of
these
answers
,
and
I
will
only
say
with
all
respect
to
the
person
who
made
them
,
that
if
I
had
undertaken
,
as
he
has
done
,
to
declare
against
equivocations
and
mental
reservations
,
I
wou'd
,
without
ceremony
,
have
abandon'd
the
opinion
and
explication
of
Saint
Austin
,
Theodoret
,
and
Saint
Gregory
,
and
wou'd
with
others
have
freely
confess'd
,
that
Jacob
was
guilty
of
several
lyes
:
or
,
if
I
wou'd
have
follow'd
the
interpretations
of
these
these
three
Fathers
,
I
wou'd
have
acknowledg'd
,
on
this
occasion
,
with
many
other
Divines
,
that
equivocations
and
mental
reservations
were
not
lyes
.
Whoever
pitches
on
a
middle
way
,
will
find
it
insupportable
,
not
possible
to
be
maintain'd
;
and
every
body
must
allow
,
that
to
joyn
his
answers
with
his
assertion
,
is
to
say
two
things
contradictory
,
to
deny
and
to
prove
at
the
same
time
,
that
the
usage
of
equivocations
and
mental
reservations
is
lawful
.
It
is
the
same
thing
as
to
the
manner
he
takes
to
explain
the
Angel
Raphaëls
answer
to
Tobit
.
Ex
filijs
Israël
.
I
am
of
the
Children
of
Israël
.
This
is
true
,
says
Father
Alexander
,
because
be
came
from
the
Citys
of
the
Children
of
Israël
,
that
is
to
say
,
of
the
faithful
,
whom
God
has
given
him
in
charge
:
or
because
that
Israël
in
Hebrew
is
the
same
thing
with
God
governing
.......
Raphaël
,
adds
this
Father
,
sayd
also
truly
,
that
he
was
Azarias
the
Son
of
the
great
Ananias
,
because
he
had
taken
the
shape
and
figure
of
Azarias
,
who
was
the
Son
of
this
Ananias
......
besides
in
Hebrew
Azarias
signifies
the
succor
of
God
and
Ananias
signifies
the
Grace
of
God
.
Moreover
the
Angels
are
the
Children
of
God
,
and
Raphaël
being
sent
by
God
to
succor
Tobit
in
several
dangers
he
was
like
to
fall
into
,
and
being
an
Angel
,
he
might
truly
say
,
I
am
Azarias
the
Son
of
great
Ananias
.
And
thus
Father
Alexander
explains
this
passage
.
That
all
which
was
spoken
by
the
Angel
Raphaël
on
this
occasion
might
be
truly
sayd
,
is
not
to
be
doubted
,
since
it
was
an
Angel
that
spoke
in
this
manner
;
but
that
all
this
cou'd
be
truly
sayd
,
without
equivocations
and
mental
reservations
,
is
hard
to
be
conceiv'd
:
for
since
these
propositions
are
not
suppos'd
true
,
but
by
giving
them
another
meaning
,
than
that
which
naturally
arises
from
them
,
and
that
they
deceiv'd
him
to
whom
they
were
spoken
,
and
cou'd
not
but
deceive
any
body
that
shou'd
hear
them
,
they
are
not
therefore
true
,
with
respect
to
the
words
,
of
which
they
are
compounded
;
but
to
make
them
true
,
something
else
must
be
added
,
which
was
only
in
the
thought
of
the
speaker
,
and
by
consequence
,
here
is
another
argument
for
equivocation
and
mental
reservation
.
It
is
also
fit
to
add
the
explication
,
to
tell
it
us
.
Respondeo
3ᵒ
Christum
nescivisse
diem
judicij
nobis
non
sibi
.
Id
est
,
licet
absolute
sciverit
,
nescivit
tamen
illum
ut
nobis
●evelaret
.
By
all
this
,
the
Divines
,
forc'd
by
these
difficulties
,
to
have
recourse
to
the
usage
of
equivocations
and
mental
reservations
,
for
the
explication
of
this
matter
,
are
confirm'd
in
their
opinion
,
perceiving
that
those
who
oppose
them
,
are
themselves
,
at
last
,
oblig'd
to
do
the
same
thing
.
A
Religious
man
of
another
Order
,
contending
also
against
equivocations
in
a
work
full
of
zeal
,
if
you
'll
believe
himself
,
but
which
if
read
,
will
be
found
full
of
bitterness
and
gaul
,
made
use
of
another
shift
,
or
rather
of
other
terms
than
those
of
Father
Alexander
,
to
free
himself
from
the
same
difficulties
and
troubles
.
And
particularly
upon
that
passage
in
Saint
Marc
,
he
says
,
that
our
Savior
did
truly
affirm
,
that
he
knew
not
the
day
of
judgment
,
because
he
sayd
,
that
in
sensu
praeciso
&
formali
;
in
a
formal
and
precise
sense
;
he
did
not
know
it
,
sayd
he
,
in
quartum
erat
purus
homo
,
in
as
much
as
he
was
a
meer
man
.
Passing
by
this
expression
,
which
is
altogether
Nestorian
,
I
wou'd
be
glad
to
know
.
1.
Whether
the
proposition
,
precisely
taken
,
according
to
the
terms
or
words
,
be
not
false
;
The
Son
do's
not
know
the
day
of
Judgment
.
2.
Whether
it
do's
not
become
true
,
by
these
words
,
which
express
the
formal
and
precise
sense
,
in
as
much
as
he
was
a
pure
man
.
3.
Whether
it
be
not
true
,
that
these
words
were
in
the
Son
of
God's
mind
,
and
not
in
the
proposition
,
when
he
made
it
.
If
all
this
be
true
,
these
words
spoken
in
a
precise
sense
which
they
do
not
express
,
make
a
clear
and
perfect
mental
refervation
.
For
it
must
be
remembred
,
that
by
a
mental
reservation
we
understand
a
propolition
,
which
taken
,
according
to
the
terms
,
is
false
,
and
which
is
not
true
,
but
with
reference
to
other
words
which
the
speaker
reserves
in
his
own
mind
.
But
all
this
is
here
to
be
met
with
;
all
therefore
,
that
this
writer
has
done
,
is
to
change
the
name
of
mental
reservation
into
that
of
the
formal
and
precise
sense
.
He
argues
much
after
the
same
manner
upon
the
example
of
Jacob
,
upon
that
of
the
Angel
Raphael
,
and
upon
Judith's
discourse
to
Holofernes
.
But
what
is
pleasant
in
all
this
is
,
that
if
once
the
formal
and
precise
sense
be
admitted
,
instead
of
equivocation
and
mental
reservation
,
and
that
it
is
allow'd
not
to
be
bad
in
it self
,
to
make
use
of
the
formal
sense
or
meaning
,
I
may
say
of
that
,
all
that
can
be
sayd
of
mental
reservations
and
equivocations
;
and
draw
from
thence
,
all
the
same
conclusions
,
true
or
false
.
I
will
say
,
it
is
a
peece
of
subtilty
of
the
new
morals
,
and
that
by
favor
of
this
formal
and
precise
meaning
,
all
manner
of
lyes
shall
be
palliated
.
Every
man
may
be
consider'd
under
several
qualifications
,
or
according
to
the
School
language
,
has
many
formalities
whereupon
to
ground
a
formal
and
precise
meaning
.
For
example
,
when
I
speak
to
a
Merchant
,
I
do
not
know
whether
he
will
answer
me
as
he
is
a
Merchant
,
or
as
an
inhabitant
of
Paris
,
or
as
a
Father
,
or
as
a
man
precisely
:
the
formal
and
precise
sense
being
,
at
least
,
as
well
able
to
secure
us
from
lying
as
equivocation
:
I
may
be
in
doubt
,
whether
he
that
speaks
to
me
,
do's
not
make
use
of
it
:
And
by
this
means
all
civil
commerce
,
is
over-turn'd
;
there
is
no
longer
any
thing
in
the
world
,
but
dissimulation
and
double
dealing
;
and
we
can
have
no
more
confidence
in
any
person
.
I
do
not
pretend
to
make
any
comparison
between
this
other
writer
and
Father
Alexander
,
either
for
capacity
or
probity
.
That
man's
ill
conduct
did
honor
to
his
opponents
;
he
apostatis'd
sometime
after
from
his
Order
,
and
was
afterwards
arrested
and
made
a
close
prisoner
for
other
reasons
than
his
mental
reservations
.
But
I
dare
positively
say
,
that
Ftaher
Alexander's
answers
are
no
better
than
his
:
that
the
principles
of
the
one
,
go
as
far
,
as
those
of
the
other
;
that
if
one
may
speak
,
after
the
same
manner
,
that
Jacob
spoke
to
Isaac
,
without
being
guilty
of
any
sin
;
if
one
may
,
without
a
ly
,
call
hunting
or
venison
two
Kids
presented
to
an
old
blind
man
;
and
say
they
came
from
hunting
them
down
,
because
they
took
them
out
of
the
flock
;
assure
him
in
formal
terms
,
that
he
was
the
elder
Brother
,
althô
he
were
but
the
youger
;
say
I
am
Esau
,
I
have
done
what
you
commanded
me
,
althô
he
had
receiv'd
no
order
from
him
,
and
that
he
was
not
Esau
.
I
say
,
if
all
this
was
lawful
for
Jacob
,
and
that
he
cou'd
do
it
without
a
ly
,
and
without
sin
,
as
Father
Alexander
teaches
,
because
he
gave
to
the
word
elder
to
Esau
and
to
hunting
,
other
significations
than
Isaac
by
his
questions
took
them
in
,
and
which
all
men
besides
;
give
them
I
say
,
that
this
reason
will
produce
the
same
consequences
,
with
that
of
the
formal
and
precise
meaning
;
and
that
this
principle
being
once
layd
down
,
it
wou'd
be
very
indifferent
,
whether
they
freed
from
lying
and
from
sin
,
a
man
that
shou'd
now
use
the
same
conduct
by
vertue
of
a
formal
and
precise
sense
or
meaning
,
or
by
vertue
of
equivocations
or
mental
reservations
,
or
any
other
name
Father
Alexander
shall
be
pleas'd
to
invent
,
to
distinguish
his
own
system
from
that
of
other
Divines
.
I
will
not
at
present
carry
this
reflexion
farther
,
because
the
subject
will
again
oblige
me
to
do
it
in
another
place
.
We
will
now
go
on
to
the
second
foundation
of
the
opinion
,
which
holds
it
lawful
,
to
make
use
of
equivocations
and
mental
reservations
,
in
some
conjunctures
:
and
these
are
cases
of
conscience
upon
which
the
Divines
consulted
,
found
themselves
under
some
difficulties
and
trouble
;
it
will
be
enuff
to
propose
three
or
four
of
them
.
1.
A
man
is
intrusted
with
a
secret
of
state
,
the
discovery
of
which
wou'd
have
no
smaller
consequences
,
than
the
ruin
and
destruction
of
the
whole
Kingdom
,
the
profanation
of
the
Churches
and
Altars
,
and
the
total
overthrow
of
the
true
Religion
;
this
person
is
interrogated
by
a
spy
,
or
by
a
traitor
,
whom
he
knows
to
be
such
,
and
that
he
is
besides
a
cunning
skilful
knave
,
of
a
deep
insight
,
and
infinitly
penetrating
into
things
.
The
circumstances
are
such
,
that
if
he
seems
to
hesitat
,
boggle
,
or
elude
him
;
in
a
word
,
if
he
do's
not
clearly
,
and
positively
say
,
it
is
not
so
,
there
needs
no
more
,
to
make
this
traitor
discover
what
he
wou'd
conceal
.
What
shou'd
a
man
thus
catechis'd
do
?
on
one
side
,
he
may
not
ly
,
thô
the
whole
world
were
at
stake
;
on
the
other
,
the
charity
and
the
fidelity
he
ow's
his
Prince
and
his
country
,
will
not
allow
him
to
expose
them
,
by
violating
the
secret
to
all
the
terrible
evils
wherewith
he
sees
them
threaten'd
.
What
side
is
he
to
take
?
he
wou'd
willingly
sacrifice
his
blood
,
and
a
thousand
lives
,
rather
than
betray
them
;
but
this
is
not
now
the
matter
in
hand
.
2.
A
profligat
,
wicked
,
brutal
,
furious
fellow
,
whose
violence
I
am
not
in
a
condition
to
stave
off
,
is
in
quest
of
my
Father
to
kill
him
,
of
my
Sister
to
dishonor
her
,
of
my
Prince
to
give
him
up
to
his
enemies
.
I
am
under
the
same
circumstances
and
the
same
troubles
in
this
respect
,
that
he
was
in
I
just
now
spoke
of
,
to
whom
the
state
secret
was
intrusted
:
if
I
do
not
boldly
say
,
I
know
nothing
of
them
,
or
the
person
you
seek
for
is
not
here
,
one
of
the
three
sought
for
must
be
lost
;
what
is
to
be
done
?
3.
A
man
discovers
the
secret
crime
of
another
;
if
he
do's
not
retract
,
the
fortune
,
the
honor
,
and
the
life
of
the
man
he
has
defam'd
is
in
danger
:
he
go's
to
Confession
;
his
Confessor
tells
him
,
that
he
cannot
be
absolv'd
,
if
he
do's
not
remedy
the
evil
he
has
caus'd
:
but
the
penitent
answers
,
what
I
have
sayd
,
as
secret
as
it
is
,
is
true
,
and
if
I
shou'd
recal
my
words
,
I
shou'd
be
guilty
of
a
new
sin
,
because
I
shou'd
tell
a
ly
:
what
must
he
resolve
?
4.
Infine
,
nothing
is
more
inviolable
,
than
the
secret
of
Sacramental
Confession
:
let
us
suppose
a
Confessor
,
question'd
about
the
sin
of
his
penitent
,
in
the
same
circumstance
,
or
conjuncture
,
with
those
persons
spoken
of
,
in
the
two
first
cases
;
that
a
cunning
man
,
if
you
will
have
it
so
,
shou'd
have
made
him
say
certain
things
without
thinking
of
'em
,
and
which
he
believ'd
indifferent
:
they
are
,
notwithstanding
,
such
,
that
being
once
spoken
,
they
will
give
ground
to
suspect
the
penitent
:
if
the
Confessor
interrogated
about
this
matter
,
be
at
a
stand
,
if
he
makes
use
of
the
general
,
and
ordinary
answers
upon
these
occasions
;
if
he
do's
not
say
plainly
and
positively
,
that
he
has
not
told
him
such
a
sin
,
he
encreases
the
suspicion
,
and
gives
occasion
to
him
,
that
set
the
share
,
to
pursue
the
matter
.
What
shall
the
Confessor
do
in
such
a
case
?
These
cases
then
,
I
say
,
with
many
more
of
the
like
nature
,
and
the
difficulty
there
is
in
solving
them
otherwise
,
have
made
the
greatest
number
of
Divines
say
,
that
it
is
lawful
,
in
some
circumstances
,
to
hide
or
disguise
the
truth
by
equivocation
,
when
men
wou'd
have
us
speak
it
,
who
have
no
right
to
know
it
,
and
when
it
is
our
own
,
or
our
neighbor's
interest
that
they
shou'd
not
know
it
.
Let
us
now
look
back
and
joyn
to
this
the
passages
and
examples
in
Scripture
,
of
which
I
have
spoken
;
the
explications
the
Fathers
have
given
of
them
,
the
practice
of
many
Saints
,
the
opinion
of
some
other
Saints
concerning
this
practice
,
and
infine
,
the
manner
of
their
answers
,
who
accuse
the
Divines
,
that
maintain
it
;
which
is
such
,
that
,
at
the
same
time
,
they
roar
and
cry
out
lowdest
against
equivocations
and
mental
reservations
,
they
are
notwithstanding
,
forc'd
to
come
back
to
them
,
and
reestablish
,
under
other
names
,
the
things
they
had
undertaken
to
abolish
,
and
fall
into
the
same
inconveniences
,
supposing
there
be
any
,
wherewith
they
reproach
them
.
I
say
,
supposing
there
be
any
,
for
the
Divines
,
who
have
had
recourse
to
these
principles
,
for
the
pressing
reasons
I
have
mention'd
,
have
taken
care
to
prevent
inconveniences
,
by
the
wise
precautions
they
have
prescrib'd
or
set
down
upon
this
subject
:
and
this
is
that
which
now
I
must
needs
explain
in
a
few
words
,
to
the
end
,
men
may
have
a
full
and
perfect
understanding
of
this
whole
matter
.
The
remaining
part
,
of
the
Treatise
of
Equivocations
and
Mental
Reservations
.
THE
same
charity
and
the
same
equity
,
that
mov'd
the
Jesuits
adversaries
to
attribute
to
them
the
doctrin
of
probability
,
as
their
proper
and
peculiar
doctrin
,
and
which
had
it's
birth
in
their
Schools
,
have
also
made
them
answerable
for
the
doctrin
of
equivocations
and
reservations
.
The
falshood
of
this
accusation
,
is
a
matter
of
fact
,
which
might
also
be
as
easily
made
out
,
as
that
which
relates
to
the
doctrin
of
probability
:
but
it
is
sufficient
in
general
,
to
advance
upon
this
point
,
that
it
can
be
readily
shewn
,
that
all
the
Jesuits
have
sayd
upon
this
subject
,
always
very
different
from
what
their
enemies
have
made
them
speak
,
is
not
only
grounded
upon
all
the
reasons
,
and
all
the
authorities
we
have
spoken
of
,
but
also
upon
the
principles
of
the
most
famous
and
the
most
antient
Lawyers
,
Canonists
and
Divines
,
of
all
the
several
Schools
.
Let
only
that
be
read
,
which
was
written
by
the
eminent
Navarre
before
any
thing
was
publish'd
by
the
Jesuit
Divines
,
what
was
taught
by
the
most
renown'd
Doctors
of
Saint
Thomas's
School
,
as
Saint
Antonin
,
Sylvester
,
Victoria
,
Medina
,
Dominic
Bannes
,
and
it
will
appear
,
that
what
I
say
is
true
.
But
without
entring
farther
into
the
examination
of
this
matter
of
fact
,
we
must
know
,
that
the
Divines
,
and
others
,
who
agree
,
that
the
usage
of
equivocations
and
reservations
,
is
a
thing
lawful
in
certain
conjunctures
,
and
when
there
are
sufficient
reasons
for
it
,
are
notwithstanding
divided
among
themselves
,
about
that
,
which
makes
the
difference
between
a
ly
,
and
a
mental
reservation
.
I
will
explain
this
in
the
example
of
the
penitents
Confession
and
his
Confessor
.
All
do
unanimously
agree
,
that
a
Confessor
,
interrogated
,
whether
his
penitent
was
guilty
of
such
or
such
a
sin
,
or
had
told
it
him
in
Confession
(
supposing
him
in
such
a
circumstance
,
as
that
he
cannot
otherwise
keep
the
secret
of
Confession
)
may
in
conscience
answer
,
I
do
not
know
that
he
has
;
or
,
he
told
me
no
such
thing
;
althô
he
had
really
told
it
him
:
and
all
agree
,
that
then
he
did
not
ly
.
In
this
case
it
is
demanded
,
what
do's
hinder
it
from
being
a
ly
,
considering
,
that
the
answer
taken
according
to
it's
terms
is
false
,
and
contrary
to
the
answerers
own
thoughts
and
knowledge
.
Some
pretend
,
that
that
which
hinders
this
from
being
a
ly
,
is
precisely
the
reservation
,
which
the
Confessor
has
at
that
time
in
his
mind
,
where
he
has
this
thought
;
he
has
not
told
me
this
sin
,
in
such
a
way
,
as
that
I
may
tell
it
again
.
This
proposition
,
say
they
,
is
very
true
,
and
do's
not
contradict
what
I
have
sayd
by
word
of
mouth
,
which
is
one
half
on
't
.
So
there
is
no
ly
in
this
:
for
a
ly
consists
in
the
opposition
there
is
between
the
thoughts
and
the
words
.
Others
say
,
that
this
is
too
great
a
subtilty
:
that
althô
the
Confessor
may
really
have
such
a
thought
yet
,
notwithstanding
,
if
he
had
nothing
else
,
his
answer
cou'd
not
but
be
a
ly
:
but
that
which
hinders
it
from
being
so
,
is
,
that
the
person
to
whom
the
Confessor
makes
this
answer
,
he
told
me
no
such
thing
,
might
and
ought
in
prudence
to
think
,
that
the
sense
of
his
answer
is
this
:
he
did
not
tell
me
such
a
sin
in
a
way
that
I
cou'd
tell
it
you
.
The
proposition
he
makes
in
saying
,
he
did
not
tell
it
me
,
having
then
,
morally
speaking
,
this
sense
in
respect
to
him
who
puts
the
question
,
as
well
as
with
respect
to
him
who
answers
,
is
no
ly
.
Whence
it
follows
,
that
,
as
to
the
practice
,
it
is
the
same
thing
,
which
way
soever
you
take
it
;
and
that
all
the
dispute
between
these
Divines
,
is
,
but
about
this
purely
speculative
question
,
to
know
,
what
precisely
it
is
,
which
frees
such
an
answer
from
being
a
ly
.
What
I
say
of
the
Confessor
,
ought
,
in
proportion
,
to
be
applied
to
the
case
of
an
important
secret
;
or
to
the
case
of
a
Judge
,
who
shou'd
not
interrogate
according
to
the
forms
of
Law
,
or
shou'd
do
it
without
jurisdiction
:
and
to
several
other
cases
,
upon
which
one
might
argue
after
the
same
manner
.
The
greater
part
of
the
Jesuit
Divines
,
and
among
others
,
Azor
and
Laiman
follow
the
second
opinion
,
which
,
in
reality
,
appears
the
more
reasonable
,
the
more
natural
,
and
the
more
conformable
to
simplicity
:
but
which
equally
concerns
the
purity
of
Morals
neither
more
nor
less
,
but
just
as
much
as
the
other
:
of
this
opinion
also
,
is
Malderus
,
that
learned
Bishop
of
Antwerp
in
a
work
of
his
,
upon
this
subject
.
Father
Condren
,
that
holy
,
and
wise
General
of
the
Oratorians
,
propounds
an
other
system
,
not
very
unlike
this
:
it
is
in
a
small
writing
of
his
,
made
upon
the
question
of
equivocation
,
at
the
entreaty
of
Cardinal
Richlieu
,
and
,
in
all
appearance
,
upon
occasion
of
the
dispute
,
which
then
began
to
grow
warm
about
this
matter
.
He
first
lays
down
three
principles
.
The
first
,
says
he
,
that
a
ly
is
a
sin
;
the
other
,
that
we
must
keep
the
secret
we
are
intrusted
with
,
and
that
to
betray
it
,
is
an
infidelity
,
odious
both
to
God
and
man
.
The
third
,
that
there
are
truths
,
the
knowledge
of
which
,
is
hurtful
to
our
neighbor
,
and
sometimes
to
the
public
,
and
sometimes
to
our selves
,
which
charity
obliges
us
not
to
publish
,
althô
we
shou'd
be
requir'd
.
We
ought
,
continues
he
,
to
inform
our selves
of
the
means
God
has
left
us
,
to
satisfy
the
obligations
both
of
charity
and
fidelity
,
without
falling
into
a
ly
.
Since
it
is
certain
,
that
a
man
can
never
be
oblig'd
to
sin
,
and
that
,
in
the
ways
of
God
,
we
have
always
the
means
not
to
offend
him
,
which
we
ought
carefully
to
seek
after
.
The
first
means
,
is
,
to
refuse
to
answer
....
it
is
the
most
sincere
,
but
not
the
most
universal
,
and
sometimes
that
wou'd
be
tacitly
to
declare
,
what
we
ought
to
have
hid
.
The
second
,
is
,
to
answer
readily
one
thing
for
another
,
as
Saint
Athanasius
did
Julian
the
Emperors
Soldiers
,
who
sought
to
take
him
.
But
this
means
is
not
universal
,
no
more
than
the
first
:
since
that
,
&c.
The
third
,
is
,
to
conceal
the
truth
,
under
some
figure
,
of
which
the
most
common
are
hyperboles
,
ironies
,
amphibologies
,
ambiguous
or
double
meaning
words
,
antiphrases
,
or
opposition
of
contrarys
,
and
equivocations
:
for
the
Doctors
do
agree
,
that
there
is
no
sin
in
speaking
figuratively
,
which
must
be
understood
,
when
a
man
makes
use
of
the
figures
as
he
ought
to
do
.
This
prudent
Director
,
reasons
upon
all
this
very
wisely
;
and
concludes
,
that
this
third
way
,
is
not
universal
,
nor
less
defective
than
the
others
:
that
it
is
often
useless
,
that
it
seems
opposit
to
simplicity
,
or
single-heartedness
,
and
that
,
in
many
circumstances
,
it
wou'd
be
criminal
.
After
he
had
rejected
all
these
expedients
,
which
had
been
invented
to
avoid
lying
,
he
thus
decides
the
question
.
The
whole
difficulty
arises
from
mens
confounding
a
ly
with
a
fiction
,
and
their
comprehending
,
under
the
name
of
this
odious
sin
,
.....
all
the
appearances
that
may
be
lawfully
given
,
without
violating
justice
,
charity
,
simplicity
,
or
any
other
vertue
,
and
which
,
in
many
rencounters
or
accidents
,
are
of
obligation
for
conserving
justice
and
the
precept
of
charity
,
which
thus
ordains
.......
The
holy
Scriptures
are
full
of
such
fictions
,
which
we
ought
to
reverence
,
and
cannot
reprehend
.
But
to
the
end
no
body
shou'd
abuse
this
truth
,
some
rules
are
to
be
observ'd
.
1.
It
is
not
lawful
to
feigne
,
or
give
appearances
to
deceive
any
person
,
unless
it
be
for
his
good
,
or
that
one
has
a
right
to
deceive
him
,
or
for
a
lawful
and
innocent
delight
,
or
for
some
other
just
reason
for
his
good
.
Thus
the
Archangel
Raphaël
feign'd
himself
to
be
of
the
Tribe
of
Nephthali
,
and
endeavor'd
to
perswade
Tobit
even
by
words
,
by
naming
one
Ananias
for
his
Father
,
althô
there
was
no
such
thing
.
2.
When
Men
have
a
right
to
deceive
;
thus
Judith
abus'd
Holophernes
and
slew
him
:
Thus
Jacob
made
his
Father
believe
,
that
he
was
his
first
born
,
because
he
was
so
by
a
right
.
3.
When
it
is
for
recreation
,
in
time
and
place
;
for
to
make
it
just
,
it
ought
not
to
be
continual
,
but
according
to
the
necessity
one
is
in
,
and
that
the
fiction
is
innocent
.
There
are
many
other
subjects
,
which
give
Men
a
right
to
feigne
,
wherein
care
must
always
be
taken
,
that
justice
and
charity
be
not
wounded
,
nor
any
other
vertues
.
Father
Condren
,
after
this
puts
himself
some
objections
.
To
take
away
,
says
he
,
all
the
the
doubts
that
may
arise
,
we
must
satisfactorily
answer
,
or
remove
two
principal
grounds
,
or
arguments
they
have
,
who
hold
that
all
fiction
in
words
is
a
ly
.
The
first
is
,
the
holy
Scripture
,
which
absolutely
condems
lying
;
to
which
we
ought
to
answer
,
that
the
Scripture
do's
not
call
just
and
reasonable
fictions
,
of
which
we
have
spoken
,
lyes
;
nor
ever
blames
them
:
but
only
such
,
as
are
unlawful
,
and
ordinarily
contrary
to
justice
,
or
charity
,
or
some
other
vertue
.
The
second
is
,
that
every
man
is
bound
to
speak
truth
to
every
man
:
which
ought
to
be
understood
,
according
to
justice
and
charity
,
and
as
far
as
he
is
capable
and
worthy
to
receive
it
,
and
that
it
do's
neither
our selves
,
nor
our
neighbors
any
wrong
:
for
otherwise
it
is
as
little
lawful
,
to
discover
a
hurtful
truth
to
a
Man
,
as
to
put
a
sword
into
a
mad-man's
hand
.
There
is
,
besides
,
a
third
argument
:
that
our
words
are
the
natural
signs
of
our
thoughts
,
and
that
by
consequence
,
it
is
a
sin
against
nature
,
when
they
are
not
conformable
to
one
another
:
it
must
be
answer'd
,
that
words
are
the
free
and
voluntary
signs
of
our
intentions
,
rather
than
of
our
thoughts
,
which
nature
has
given
to
man
and
submitted
to
his
will
to
be
made
use
of
according
to
right
reason
.....
a
man
has
a
right
,
and
even
an
obligation
,
to
defend
himself
,
his
honor
and
his
fortune
,
and
all
that
belongs
to
his
neighbor
,
by
his
words
,
as
well
as
by
his
hands
:
in
the
same
manner
,
as
he
is
prohibited
,
or
forbid
to
hurt
by
word
,
as
well
as
by
action
,
&c.
This
is
the
whole
of
Father
Condren's
doctrin
,
relating
to
the
present
subject
,
upon
which
these
three
reflexions
may
be
made
.
The
first
,
that
it
clears
and
takes
away
an
infinity
of
troubles
,
which
occur
in
practice
and
the
commerce
of
life
,
for
by
thus
distinguishing
feigning
from
lying
,
and
reducing
to
lawful
fiction
all
the
propositions
,
and
all
the
answers
,
which
have
,
for
their
end
,
the
security
and
assurance
of
the
rights
of
justice
,
fidelity
,
and
charity
,
a
man
is
drawn
out
of
,
or
freed
from
,
pain
,
or
trouble
:
and
all
the
reasons
and
difficulties
,
for
which
men
had
recourse
to
equivocations
and
mental
reservations
,
are
quite
remov'd
and
at
an
end
.
For
example
,
that
a
Confessor
interrogated
,
about
the
sin
of
his
penitent
,
a
subject
about
the
secret
of
his
Prince
,
a
Son
about
the
place
where
his
father
,
whom
they
wou'd
kil
,
is
hid
,
may
answer
,
that
they
know
nothing
of
what
is
demanded
;
or
may
say
,
the
direct
contrary
to
what
they
know
:
their
answer
will
not
be
a
ly
,
but
shall
be
reduc'd
to
a
lawful
fiction
:
and
this
fiction
shall
be
lawful
,
or
unlawful
,
according
to
the
circumstances
a
man
is
in
at
the
making
of
it
;
and
pursuant
to
the
obligation
or
right
,
which
he
may
have
,
to
manage
the
interest
of
justice
,
fidelity
,
and
charity
,
either
in
regard
of
his
neighbor
,
or
himself
.
But
the
second
reflection
,
is
,
that
this
doctrin
wou'd
give
our
reformers
as
much
occasion
,
at
least
,
if
not
a
great
deal
more
,
than
the
doctrin
of
reservations
and
equivocations
,
to
cry
out
against
the
relaxation
of
Morals
:
for
,
on
one
side
,
this
fiction
do's
authorise
and
justifie
,
all
that
is
authorised
and
justified
by
equivocations
and
reservations
;
and
that
without
being
oblig'd
to
seek
for
any
art
or
shift
:
and
on
the
other
side
,
as
that
which
makes
a
fiction
lawful
,
according
to
Father
Condren
,
is
the
right
,
and
even
the
obligation
a
man
has
to
defend
himself
,
his
honor
,
his
fortune
,
and
all
that
appertains
to
his
neighbor
,
without
which
he
confesses
,
that
it
wou'd
be
a
real
ly
:
so
likewise
do's
he
acknowledge
,
and
with
truth
,
that
those
,
who
approve
most
of
equivocations
,
do
own
,
That
they
ought
not
to
be
made
use
of
without
good
cause
,
nor
for
every
purpose
.
And
that
the
too
great
liberty
of
such
a
practice
wou'd
be
a
meer
illusion
,
and
a
kind
of
double
dealing
,
odious
to
all
men
,
of
good
sense
and
,
even
insupportable
,
and
contrary
to
right
reason
,
and
very
often
to
the
equity
and
justice
we
ow
to
one
another
,
sometimes
to
charity
,
and
in
a
manner
always
to
Christian
simplicity
;
that
it
wou'd
destroy
public
and
privat
faith
,
and
even
human
Society
,
and
intirely
ruin
sincerity
,
if
this
licence
had
not
it's
laws
,
to
bound
and
regulat
it's
usage
.
These
are
Father
Condren's
words
,
which
are
enuff
to
make
the
calumniators
of
so
many
learn'd
and
holy
Divines
blush
for
shame
,
if
they
have
never
so
little
left
,
but
let
that
be
how
it
will
,
it
is
evident
,
that
,
as
for
the
practice
,
it
wou'd
be
,
at
least
,
equal
if
not
the
same
thing
,
which
of
the
two
systems
be
pitch'd
upon
.
Infine
,
the
third
reflexion
is
,
that
however
easy
,
or
useful
,
this
hippothesis
of
fictions
,
grounded
,
upon
the
authority
of
a
man
,
so
wise
,
and
so
holy
,
may
be
;
how
reasonable
soever
it
may
appear
;
how
ever
proper
it
may
be
,
for
the
explication
of
several
facts
and
passages
of
Scripture
;
and
in
a
word
,
how
great
soever
a
desire
,
men
may
have
to
follow
it
,
for
't
is
seeming
conformity
to
good
sense
;
yet
notwithstanding
,
it
answers
but
one
part
of
the
difficulty
,
and
do's
not
at
all
,
satisfy
that
,
for
which
the
Divines
believ'd
themselves
bound
to
have
recourse
to
equivocations
and
mental
reservations
.
The
difficulty
is
,
that
according
to
Saint
Austin
,
and
after
him
,
according
to
all
Divines
,
the
essence
of
a
ly
,
consists
in
a
mans
speaking
contrary
to
his
thoughts
:
now
this
fiction
,
if
one
adds
nothing
more
to
it
,
do's
not
hinder
a
man
from
speaking
contrary
to
his
thoughts
.
For
the
Confessor
,
in
saying
his
Penitent
did
not
kill
such
,
or
such
a
Man
,
the
Minister
of
state
in
affirming
,
that
the
King
did
not
intend
to
besiege
such
or
such
a
town
,
both
the
one
and
the
other
think
,
and
know
at
the
same
time
,
the
direct
contrary
of
what
they
say
.
It
therefore
seems
,
that
a
fiction
wou'd
be
a
perfect
ly
.
For
to
take
away
this
evil
quality
the
Divines
,
grounding
themselves
upon
the
examples
,
authorities
and
important
reasons
we
have
seen
,
determin'd
,
or
made
choice
of
the
system
of
equivocations
,
and
mental
reservations
:
nor
have
they
otherwise
given
it
a
greater
latitude
,
than
Father
Condren
believ'd
himself
oblig'd
to
give
his
system
of
fiction
:
for
they
did
not
fail
to
restrain
theirs
,
as
he
has
done
his
,
by
exceptions
,
and
by
rules
,
which
prevent
all
those
inconveniences
,
not
possible
to
be
avoided
,
without
these
modifications
or
restrictions
,
whatever
principles
men
lay
down
,
or
whatever
side
they
take
.
But
the
necessity
of
the
system
of
equivocations
,
or
of
some
other
,
which
comes
to
the
same
thing
for
the
practice
,
being
suppos'd
and
demonstrated
,
this
article
of
modifications
,
or
manner
of
restraining
it's
usage
,
is
essential
for
the
justification
of
Divines
,
and
to
point
out
and
make
palpable
the
the
exceeding
malice
of
the
author
of
the
Provincial
Letters
.
To
prove
,
that
the
Divines
did
not
propose
their
doctrin
but
with
these
restrictions
,
there
is
no
need
to
stuff
this
writing
with
an
infinit
number
of
plain
formal
passages
,
drawn
out
of
their
works
,
which
I
cou'd
very
easily
do
;
it
will
be
sufficient
,
that
I
may
free
the
reader
from
the
toyle
of
so
troublesom
a
work
,
to
repeat
part
of
Father
Condren's
words
,
who
had
taken
care
to
read
exactly
the
Divines
upon
this
matter
,
before
he
return'd
an
answer
to
the
desires
of
a
Minister
of
state
,
so
knowing
in
Divinity
,
and
so
clear
sighted
and
judicious
,
as
Cardinal
Richlieu
was
.
Those
,
says
Father
Condren
,
who
most
approve
of
equivocations
,
do
confess
,
that
they
ought
not
to
be
made
use
of
without
good
cause
,
nor
upon
every
occasion
;
and
that
the
too
great
liberty
of
their
usage
,
was
an
illusion
,
a
meer
cheat
,
and
a
kind
of
double
dealing
,
odious
to
all
men
of
good
sense
and
even
insupportable
and
contrary
to
right
reason
,
and
to
the
justice
which
we
ow
to
one
another
,
&c.
Therefore
without
dwelling
longer
upon
this
matter
of
fact
,
let
us
come
to
Pascal's
dishonesty
and
insincerity
.
The
exposition
alone
,
which
I
have
made
,
of
the
difficulties
and
importance
of
this
question
,
as
well
as
of
the
conduct
of
the
Divines
in
their
discussion
or
examination
of
it
,
sufficiently
shew
,
how
very
frivolous
the
railleries
of
this
writer
are
:
but
to
understand
how
criminal
they
are
,
we
must
consider
the
manner
,
wherein
he
affects
to
propose
this
Doctrin
.
Thomas
Sanchez
the
Jesuit
,
who
is
,
even
at
this
day
,
for
the
canonical
matters
he
has
treated
of
,
the
Oracle
of
Italy
,
Germany
and
Spain
,
and
of
England
also
,
is
the
Divine
he
has
pitch'd
upon
,
among
others
,
to
divert
himself
with
upon
the
subject
of
equivocations
and
mental
reservations
.
I
will
here
content
my self
with
comparing
Pascals
translation
with
the
text
of
this
Divine
,
without
much
arguing
,
and
with
making
only
some
short
remarks
upon
it
;
see
how
Pascal
makes
this
pretended
Jesuit
speak
,
with
whom
,
and
at
whose
expence
,
he
makes
himself
sport
in
his
ninth
Letter
.
I
will
now
,
sayd
this
good
Father
,
acquaint
you
with
the
easie
methods
we
have
found
out
,
for
avoiding
Sins
in
conversations
and
in
the
intrigues
of
the
World
.
Pascal
,
in
this
place
,
wou'd
have
the
World
believe
,
that
they
are
obligd
to
the
Jesuits
for
this
fine
secret
of
equivocations
;
and
yet
if
he
had
read
Sanchez
,
he
wou'd
have
seen
,
that
upon
this
article
,
he
speaks
according
to
the
opinion
of
,
One
of
the
most
troublesom
things
in
this
matter
continues
Pascal's
Jesuit
,
is
to
avoid
lying
,
and
especially
,
when
one
wou'd
have
a
thing
that
is
false
to
be
believ'd
true
.
What
an
admirable
fellow
is
this
Pascal
?
Especially
,
says
he
,
when
a
man
wou'd
have
a
false
thing
to
be
believ'd
true
.
But
Sanchez
says
expresly
,
that
it
wou'd
be
a
sin
in
any
man
,
to
equivocat
with
design
to
deceive
his
neighbor
,
and
that
when
there
is
a
just
cause
to
make
use
of
equivocations
,
the
only
end
,
a
man
ought
to
have
,
is
to
conceal
a
truth
,
which
for
important
reasons
ought
not
to
be
made
known
.
Quoties
adest
justa
causa
his
usendi
equivocationibus
,
animus
utentis
non
debet
esse
ad
fallendum
proximum
,
sed
ad
occultandam
veritatem
quam
non
expedit
revelare
.
In
so
much
,
that
if
a
man
,
making
use
of
an
equivocation
,
to
hide
,
for
example
,
a
secret
of
state
,
or
a
sin
told
in
Confession
,
shou'd
have
any
other
end
,
or
prospect
,
than
,
precisely
that
,
and
shou'd
endeavor
to
deceive
his
neighbor
,
he
wou'd
commit
a
sin
.
And
here
comes
in
the
distinction
and
direction
of
intention
,
which
Saint
Austin
himself
teaches
Divines
,
of
lying
,
he
says
,
that
the
malice
of
this
sin
,
consists
in
the
desire
,
which
a
man
has
to
deceive
.
Culpa
mentientis
est
in
enunciando
animo
suo
fallendi
cupiditas
,
and
that
there
is
a
great
deal
of
difference
between
lying
,
and
hiding
a
truth
.
For
,
says
the
Father
:
althô
every
man
that
lyes
,
wou'd
conceal
the
truth
,
yet
notwithstanding
,
it
is
false
to
say
,
that
every
man
that
wou'd
hide
the
truth
do's
ly
.
To
make
a
false
thing
be
believ'd
true
;
but
according
to
Saint
Austins
opinion
,
To
conceal
a
truth
,
which
for
important
reasons
ought
not
to
be
made
known
.
These
are
his
own
proper
terms
:
let
us
return
to
Pascal
,
who
makes
his
Jesuit
thus
continue
.
For
which
purpose
,
to
wit
,
to
make
a
false
thing
be
believ'd
true
,
our
doctrin
of
equivocations
is
of
admirable
use
,
by
which
as
Sanchez
says
,
it
is
lawful
,
for
a
man
to
make
use
of
ambiguous
words
,
or
doubtful
expressions
,
to
have
them
understood
in
a
different
sense
from
that
wherein
he
himself
understands
them
.
By
Pascal's
good
leave
,
Sanchez
did
not
say
,
that
this
was
lawful
,
he
only
sayd
,
that
this
was
no
ly
,
and
he
proves
it
very
well
.
Quoties
verba
sunt
suâ
significatione
ambigua
,
pluresque
sensus
admittentia
,
nullum
est
mendacium
ea
proferre
in
sensu
,
It
is
not
at
all
lawful
,
sayd
he
,
to
make
use
of
ambiguous
,
or
double-meaning
words
,
even
of
those
which
have
this
ambiguity
in
ordinary
and
common
usage
,
at
least
,
unless
there
be
a
lawful
cause
to
give
us
a
right
to
do
it
.
And
this
is
a
rule
,
which
he
establishes
expresly
,
to
prevent
the
abuse
of
equivocations
,
because
,
sayd
he
,
that
the
commerce
of
life
requires
the
avoiding
ambiguities
.
Hoc
enim
victus
communis
hominum
postulat
.
Compare
but
these
two
texts
.
Nullum
est
mendacium
,
it
is
no
ly
.
Nullo
modo
licet
uti
verbis
ambiguis
nisi
,
&c.
it
is
by
no
means
lawful
to
make
use
of
doubtful
words
,
except
&c.
With
this
translation
of
Pascal
.
It
is
lawful
to
make
use
of
doubtful
words
,
and
tell
me
what
sincerity
there
is
in
such
a
proceeding
?
it
is
,
as
if
a
Casuist
had
sayd
in
latin
,
that
a
man
may
without
lying
,
discover
the
secret
crime
of
his
neighbor
,
but
that
it
is
not
lawful
to
do
it
,
but
in
some
cases
;
and
that
Pascal
shou'd
make
him
say
absolutely
and
without
restriction
,
That
it
is
lawful
,
and
that
a
man
may
,
without
sin
,
reveal
the
secret
crime
of
his
neighbor
.
This
maxim
,
That
it
is
lawful
for
a
man
to
make
use
of
ambiguous
terms
,
that
they
may
be
understood
in
any
other
sense
than
he
himself
understands
them
:
thus
propounded
in
an
indefinit
manner
,
as
Pascal
proposes
and
attributes
it
to
Sanchez
,
is
false
,
and
very
much
to
be
condemn'd
:
whereas
being
restrain'd
,
by
the
most
wise
rule
,
and
the
exceptions
which
I
have
related
,
it
is
a
doctrin
very
common
among
Divines
;
and
in
practice
,
contains
nothing
contrary
to
publick
good
,
nor
more
prejudicial
to
human
Society
,
than
all
the
other
systems
men
are
oblig'd
to
invent
,
to
remedy
the
inconveniences
to
which
a
Man
may
be
often
expos'd
,
if
he
had
no
way
to
hide
a
truth
.
What
difference
is
there
then
,
between
the
opinion
of
Sanchez
,
and
the
idea
Pascal
has
left
of
it
in
the
minds
of
his
readers
?
This
Divine
treats
of
mental
reservations
with
the
same
precautions
he
had
set
down
in
his
doctrin
of
equivocations
:
and
Pascal
is
again
guilty
of
such
an
other
falfification
as
I
have
already
observ'd
,
when
he
makes
him
speak
these
following
words
.
A
man
may
swear
,
he
has
not
done
a
thing
,
althô
he
had
effectually
done
it
,
by
understanding
,
or
meaning
that
he
had
not
done
it
on
a
certain
day
or
,
&c.
Sanchez
,
in
this
place
,
do's
only
teach
with
Angelus
,
Sylvester
and
Navar
whom
he
quotes
,
and
with
many
others
who
were
not
Jesuits
,
not
that
a
man
might
absolutely
do
it
,
but
only
,
that
he
might
,
Without
a
ly
,
make
use
of
these
restrictions
,
when
he
has
good
and
juct
reasons
for
it
:
and
at
the
same
time
he
proves
,
that
without
such
reasons
,
it
cannot
be
done
without
sin
:
Althô
it
be
not
a
ly
,
says
he
numb
.
16.
by
which
the
negative
precept
,
that
forbids
lying
is
violated
,
it
is
notwithstanding
a
sin
of
omission
,
against
the
affirmative
precept
,
that
commands
us
to
speak
truth
:
the
common
good
of
civil
Society
,
obliging
us
to
answer
positively
to
the
matter
we
are
question'd
about
,
unless
he
that
is
interrogated
have
a
right
,
for
some
just
cause
,
not
to
discover
the
truth
in
question
.
But
he
proves
,
that
,
in
such
a
case
,
a
man
may
conceal
it
without
a
ly
:
and
he
proves
it
by
the
Scripture
examples
which
I
have
lately
mention'd
,
and
of
which
Father
Condren
makes
use
,
to
establish
his
system
of
fiction
:
by
the
example
of
the
Angel
Raphaël
,
speaking
to
Tobit
,
by
that
of
Judith
to
Holofernes
,
and
by
that
of
our
Savior
,
who
told
his
brethren
,
that
he
wou'd
not
go
to
Jerusalem
,
&c.
to
which
Sanchez
add's
,
that
,
even
when
there
is
a
just
cause
of
acting
in
this
manner
,
if
a
man
do's
it
with
an
intention
,
or
prospect
of
deceiving
his
neighbor
,
he
is
guilty
of
the
mortal
sin
of
perjury
.
Re
bene
inspectâ
est
mortale
perjurium
.
The
dishonesty
and
infidelity
of
the
author
of
the
Provincial
Letters
,
is
not
only
sufficiently
seen
by
the
little
I
have
quoted
out
of
Sanchez
,
but
also
,
that
one
ought
not
to
judge
in
this
matter
,
of
the
doctrin
of
some
Jesuits
,
and
so
many
other
Divines
,
by
certain
propositions
,
detach'd
or
drawn
out
from
the
text
,
on
purpose
:
because
he
was
sensible
,
that
being
thus
separated
from
their
restrictions
,
they
had
in
them
,
something
paradoxical
,
and
shocking
to
those
,
who
know
not
,
or
do
not
examin
things
to
the
bottom
.
How
many
were
scandaliz'd
at
the
doctrin
of
equivocations
,
because
that
these
two
propositions
were
confounded
together
:
An
equivocation
is
not
a
ly
,
and
an
equivocation
is
not
a
sin
,
and
they
were
confounded
upon
the
false
prejudice
taken
up
;
that
an
equivocation
cou'd
not
be
a
sin
,
but
because
it
was
a
ly
;
and
yet
the
first
proposition
,
That
it
is
not
a
ly
,
is
at
least
,
highly
probable
;
and
the
second
,
That
it
is
not
a
sin
,
is
sometimes
true
,
and
sometimes
false
,
according
to
the
different
circumstances
,
wherein
an
equivocation
is
made
use
of
.
It
is
almost
the
same
thing
in
the
case
of
mental
reservations
:
for
by
distinguishing
as
I
have
done
,
the
question
in
reference
to
pure
speculation
,
and
in
reference
to
practice
,
there
will
hardly
be
any
ground
to
differ
,
or
argue
farther
upon
the
matter
.
But
how
many
People
,
for
want
of
attention
and
reflexion
,
divided
the
names
of
pure
morals
,
and
loose
morals
upon
this
subject
,
between
the
opinions
they
believe
opposit
to
one
another
,
and
which
yet
in
the
bottom
are
really
the
same
?
a
Jesuit
,
out
of
his
respect
and
adherence
to
the
opinion
of
Saint
Austin
,
frees
Jacob's
saying
to
Isaac
from
being
a
ly
.
Ego
sum
primogenitus
Esau
.
I
am
Esau
your
first
born
Son
,
and
the
other
things
which
follow
:
this
is
well
enuff
lik'd
;
but
because
he
adds
,
that
these
words
cannot
be
excus'd
from
being
a
ly
,
but
by
having
recourse
to
equivocations
and
mental
reservations
,
there
needs
no
more
to
run
down
this
Jesuit
,
and
to
publish
him
every
where
an
abettor
,
or
follower
of
loose
Morals
And
yet
on
the
contrary
,
Father
Alexander
passes
for
orthodox
,
and
a
Divine
of
severe
Morals
:
and
for
what
reason
?
only
because
that
in
his
dissertation
he
declares
aloud
against
equivocations
and
mental
reservations
.
But
by
thus
declaring
himself
,
how
do's
he
save
Jacob
from
lying
?
this
is
done
,
says
he
,
in
that
by
answering
his
Father
,
that
he
was
Esau
,
not
in
person
,
but
by
a
kind
of
representation
;
that
he
was
the
elder
,
not
by
birth
,
but
by
a
right
purchas'd
with
a
mess
of
Lentils
.
Where
,
I
pray
,
is
the
difference
between
Father
Alexander
and
the
Jesuit
;
unless
it
be
,
that
the
Jesuit
gives
things
their
proper
names
;
that
he
calls
a
spade
a
spade
;
the
most
formal
equivocations
,
equivocations
;
and
the
most
manifest
plain
,
mental
reservations
,
mental
reservations
:
and
that
Father
Alexander
,
in
attacking
these
equivocations
and
reservations
,
do's
authorise
them
the
most
openly
,
that
's
possible
,
by
only
taking
from
them
,
a
name
,
against
which
it
is
the
mode
or
fashion
of
the
present
age
,
to
declaim
with
noise
and
vehemence
?
But
since
they
began
to
argue
upon
this
question
,
which
is
pretended
so
important
to
Morals
,
it
is
very
strange
and
surprising
,
that
among
so
many
Persons
,
who
have
declar'd
themselves
against
equivocations
,
there
shou'd
not
be
any
one
found
,
whose
Zeal
had
produc'd
a
work
,
able
to
give
satisfaction
in
the
matter
;
wherein
the
true
state
of
the
question
shou'd
be
fully
propos'd
,
all
the
difficulties
of
the
different
hypothesis
,
explain'd
and
clear'd
,
all
the
disputes
about
words
,
avoided
,
the
matter
of
pure
speculation
distinguish'd
from
that
,
which
relates
to
practice
,
the
reasons
,
on
both
sides
in
their
full
force
impartially
set
down
,
in
order
to
their
being
exactly
weigh'd
and
consider'd
;
and
infine
,
where
nothing
shou'd
be
done
out
of
prejudice
,
nor
by
aversion
to
,
nor
obstinacy
for
,
either
party
.
I
dare
not
flatter
my self
,
that
my
dissertation
has
all
these
qualities
;
but
it
may
give
occasion
to
a
more
able
and
more
knowing
person
than
I
,
to
write
one
,
wherein
all
may
be
found
.
I
am
,
at
least
perswaded
,
that
I
have
made
a
scheme
,
exact
enuff
,
of
this
matter
,
and
I
think
the
whole
may
be
reduc'd
to
this
precise
account
.
1.
An
equivocation
,
is
here
call'd
,
a
proposition
,
that
has
several
senses
,
or
meanings
,
and
which
he
that
speaks
,
understands
in
a
sense
,
which
he
foresees
his
hearer
will
not
take
it
in
:
and
a
mental
reservation
,
is
a
proposition
,
which
taken
according
to
the
words
is
false
,
and
cannot
be
true
,
but
by
joyning
to
it
some
other
thing
,
which
is
in
the
speakers
thoughts
,
but
not
expos'd
in
the
proposition
.
The
question
is
,
whether
one
may
without
lying
,
and
without
sin
,
make
use
of
an
equivocation
:
or
mental
reservation
thus
defin'd
?
2.
Not
whether
it
may
be
done
commonly
and
upon
every
occasion
;
all
the
World
agrees
,
that
it
cannot
:
and
that
whenever
Religion
,
Justice
,
or
Charity
are
concern'd
,
they
cannot
be
made
use
of
without
sin
:
and
that
even
,
when
the
interest
of
these
capital
vertues
is
secure
,
it
cannot
be
done
,
without
just
and
considerable
reasons
;
that
practice
being
contrary
to
Christian
Simplicity
,
so
long
as
an
important
reason
do's
not
prevail
,
and
take
away
from
equivocation
and
reservation
the
character
of
double-dealing
.
3.
It
must
likewise
be
examin'd
,
whether
the
examples
and
passages
of
Scripture
,
which
are
usually
propos'd
in
this
matter
,
do
not
contain
great
difficulties
.
4.
whether
in
the
explication
of
these
passages
,
Saint
Austin
in
particular
,
without
mentioning
other
Fathers
,
did
not
make
use
of
the
Doctrin
of
equivocations
and
mental
reservations
:
or
at
least
,
whether
his
exposition
do's
not
suppose
it
.
5.
What
can
be
answer'd
to
the
practice
of
Saint
Athanasius
,
Saint
Fulgentius
and
Saint
Felix
of
Nola
,
&c.
6.
Whether
the
Case
of
the
Confessor
,
the
state
secret
,
the
secret
of
natural
affection
and
duty
,
and
of
a
criminal
interrogated
by
a
Judge
with
jurisdiction
,
and
such
others
,
can
be
decided
,
without
recuring
to
equivocations
and
reservations
.
7.
Whether
being
once
suppos'd
certain
by
the
decision
of
these
cases
,
and
by
the
other
reasons
which
support
the
system
of
equivocations
,
that
they
are
not
,
as
lyes
,
bad
in
their
own
nature
;
whether
,
I
say
,
this
being
suppos'd
,
I
may
not
make
use
of
them
,
when
I
am
concern'd
,
to
keep
a
truth
secret
,
which
my
neighbors
interest
or
my
own
,
when
just
and
lawful
,
obliges
me
to
conceal
:
and
whether
the
rule
,
which
Father
Condren
gives
,
in
his
system
of
fiction
,
may
not
take
place
in
this
of
equivocations
:
That
a
man
has
a
right
,
and
even
an
obligation
,
to
defend
himself
,
his
honor
and
his
fortune
,
and
all
that
appertains
to
his
neighbor
,
by
his
words
,
as
well
as
by
his
hands
.
8
,
Infine
,
whether
the
different
systems
,
upon
this
matter
,
do
not
come
to
one
and
the
same
thing
as
to
practice
;
whether
,
that
of
the
fiction
,
by
Father
Condren
,
or
those
of
the
figures
,
hyperboles
,
ironies
,
and
of
the
Formal
and
precise
sense
,
or
meaning
,
are
not
subject
to
the
same
inconveniences
,
as
that
of
equivocations
,
be
not
as
susceptible
of
the
same
precautions
and
restrictions
,
as
the
others
:
and
whether
,
really
,
the
Divines
,
who
maintain
it
,
do
not
employ
,
or
prescribe
these
precautions
and
restrictions
:
and
whether
,
in
comparing
all
these
systems
together
,
any
other
difference
can
be
found
,
but
that
which
consists
in
the
terms
or
expressions
.
I
do
at
least
,
believe
,
that
the
exposition
I
have
made
,
of
the
difficulties
in
this
matter
,
and
of
the
troubles
the
Divines
find
themselves
in
,
whatever
side
they
turn
themselves
to
,
will
convince
all
persons
of
equity
,
that
abundance
of
men
,
in
the
world
,
often
speak
confidently
,
of
the
things
they
least
understand
:
and
that
,
if
a
man
shou'd
ask
many
the
sense
and
state
of
some
certain
questions
,
upon
which
they
railly
,
or
pronounce
most
positively
,
he
wou'd
very
much
confound
them
.
It
was
no
small
peece
of
skill
,
or
cunning
in
Pascal
,
not
to
wade
too
far
into
matters
;
and
to
make
things
be
look'd
upon
but
on
some
sides
,
which
were
sure
to
have
all
the
effect
he
design'd
in
the
minds
of
his
readers
:
men
wou'd
not
have
laugh'd
nor
seem'd
delighted
if
he
had
discover'd
the
rest
to
them
.
But
do's
not
this
artifice
,
and
this
superficial
manner
of
handling
the
most
difficult
questions
of
Divinity
,
joyn'd
to
so
many
other
prejudices
.
give
a
right
to
the
Divines
Pascal
has
attack'd
,
to
make
use
of
the
words
of
Saint
Austin
,
upon
a
like
occasion
?
when
the
question
is
,
sayd
he
,
to
clear
the
doctrin
of
some
books
,
it
is
the
greatest
rashness
and
imprudence
imaginable
,
to
consult
those
,
who
for
some
certain
causes
,
have
declar'd
a
mortal
war
against
the
authors
of
those
books
:
Nihil
est
profecto
temeritatis
plenius
....
quàm
....
librorum
sententiam
requirere
ab
his
qui
conditoribus
illorum
atque
auctoribus
acerbum
,
nescio
qua
cogente
crusa
,
bellum
indixerunt
.
Aug.
lib.
de
utilitane
credendi
.
cap.
6.
And
may
they
not
also
add
,
these
other
words
,
which
the
same
Saint
spoke
to
the
Manicheans
of
his
time
:
who
to
have
the
pleasure
to
ridicule
,
and
inveigh
against
Catholics
,
attributed
to
'em
extravagant
opinions
?
do
no
longer
deceive
your selves
,
sayd
he
to
them
...
all
the
grave
and
eloquent
invectives
you
make
against
such
fooleries
concern
not
us
,
those
impertinent
opinions
which
you
attack
,
with
equal
vehemence
,
and
childishness
are
not
,
at
all
,
our
opinions
:
those
who
upon
account
of
these
satyrs
,
go
over
and
embrace
your
side
,
do
not
condem
our
morals
;
but
only
discover
their
own
ignorance
,
and
demonstrate
that
they
do
not
know
what
our
doctrin
is
.
Sperastis
in
calumnia
,
&
tumultu
,
&
innixi
estis
super
eo
.
You
have
put
your
trust
in
calumnies
,
and
built
your
hopes
upon
the
noise
and
tumult
,
wherewith
you
have
pread
and
publish'd
them
.
Isaiae
.
30.
OVR
holy
Father
Innocent
XI
,
when
,
by
his
Decree
of
the
second
of
March
1679
,
he
condem'd
and
prohibited
to
be
taught
several
propositions
,
relating
to
Morals
,
did
declare
,
that
they
are
prohibited
,
sicut
jacent
,
that
is
to
say
,
taken
according
to
the
terms
,
or
words
,
without
reference
to
the
author's
books
,
from
whence
they
might
be
drawn
,
whether
they
have
,
there
,
a
good
or
an
ill
meaning
.
Whereupon
the
publisher
of
these
Discourses
thinks
himself
bound
,
to
remark
to
the
Reader
;
that
,
if
in
these
,
he
has
given
a
favorable
interpretation
to
any
one
of
those
propositions
,
for
example
,
to
that
of
Vasquez
concerning
Alms
,
it
was
never
done
,
taking
them
as
they
ly
,
sicut
jacent
,
couch'd
,
or
express'd
in
words
,
but
only
with
reference
to
the
Divine's
text
,
which
qualifies
them
.
On
the
contrary
,
he
do's
protest
,
out
of
the
respect
which
he
has
for
the
holy
See
,
that
he
do's
condem
all
those
propositions
,
condem'd
,
whatever
the
subject
matter
be
;
sicut
jacent
,
according
to
the
order
and
intention
of
our
holy
Father
the
Pope
.
FINIS
.