Footnotes

Footnotes

1.Non quia per nos sancti et immaculati futuri essemus, sed elegit prædestinavitque ut essemus. (De Prædest., Aug. Op., tom. x. 815.)

1.Non quia per nos sancti et immaculati futuri essemus, sed elegit prædestinavitque ut essemus. (De Prædest., Aug. Op., tom. x. 815.)

2.De dono Persever. (Ib., 822.)

2.De dono Persever. (Ib., 822.)

3.Neander, Bibl. Repos., iii. 94; Leydecker, de Jansen. Dogm., 413.

3.Neander, Bibl. Repos., iii. 94; Leydecker, de Jansen. Dogm., 413.

4.The question of the middle knowledge is learnedly handled by Voetius (Disp. Theol., i. 264), by Hoornbeck (Socin. Confut.), and other Protestant divines, who have shown it to be untenable, useless, and fraught with absurdity.

4.The question of the middle knowledge is learnedly handled by Voetius (Disp. Theol., i. 264), by Hoornbeck (Socin. Confut.), and other Protestant divines, who have shown it to be untenable, useless, and fraught with absurdity.

5.Dupin, Eccl. Hist., 17th cent. 1–14.

5.Dupin, Eccl. Hist., 17th cent. 1–14.

6.“Well done, gentlemen; you have left me more in the dark than ever.”

6.“Well done, gentlemen; you have left me more in the dark than ever.”

7.He was the son of a poor artisan, whose name was Jan, or John Ottho; hence Jansen, corresponding to our Johnson, which was Latinized into Jansenius.

7.He was the son of a poor artisan, whose name was Jan, or John Ottho; hence Jansen, corresponding to our Johnson, which was Latinized into Jansenius.

8.Petitot, Collect. des Mémoires, Notice sur Port-Royal, tom. xxxiii., p. 19. This author’s attempt to fix the charge of a conspiracy between Jansen and St. Cyran to overturn the Church, is a piece of special pleading, bearing on its face its own refutation.

8.Petitot, Collect. des Mémoires, Notice sur Port-Royal, tom. xxxiii., p. 19. This author’s attempt to fix the charge of a conspiracy between Jansen and St. Cyran to overturn the Church, is a piece of special pleading, bearing on its face its own refutation.

9.The followers of Jansen were not more charitable than he in their judgments of the Reformed, and showed an equal zeal with the Jesuits to persecute them, when they had it in their power. (Benoit, Hist. de l’Edit de Nantes, iii. 200.)

9.The followers of Jansen were not more charitable than he in their judgments of the Reformed, and showed an equal zeal with the Jesuits to persecute them, when they had it in their power. (Benoit, Hist. de l’Edit de Nantes, iii. 200.)

10.Cæca quadam obedientia.—Ut Christum Dominum in superiore quolibet agnoscere studeatis.—Perinde ac si cadaver essent, vel similiter atque senis baculus.—Ad majorem Dei gloriam.(Constit. Jesuit. pars vi. cap. 1; Ignat. Epist., &c.)

10.Cæca quadam obedientia.—Ut Christum Dominum in superiore quolibet agnoscere studeatis.—Perinde ac si cadaver essent, vel similiter atque senis baculus.—Ad majorem Dei gloriam.(Constit. Jesuit. pars vi. cap. 1; Ignat. Epist., &c.)

11.Balde, whom the Jesuits honor in their schools as a modern Horace, thus celebrates the longevity of the Society, in hisCarmen Seculare de Societate Jesu, 1640:—“Profuit quisquis voluit nocere.Cuncta subsident sociis; ubiqueExules vivunt, et ubique cives!Sternimus victi, supreamus imi,Surgimus plures toties cadendo.”

11.Balde, whom the Jesuits honor in their schools as a modern Horace, thus celebrates the longevity of the Society, in hisCarmen Seculare de Societate Jesu, 1640:—

“Profuit quisquis voluit nocere.Cuncta subsident sociis; ubiqueExules vivunt, et ubique cives!Sternimus victi, supreamus imi,Surgimus plures toties cadendo.”

“Profuit quisquis voluit nocere.Cuncta subsident sociis; ubiqueExules vivunt, et ubique cives!Sternimus victi, supreamus imi,Surgimus plures toties cadendo.”

“Profuit quisquis voluit nocere.Cuncta subsident sociis; ubiqueExules vivunt, et ubique cives!Sternimus victi, supreamus imi,Surgimus plures toties cadendo.”

“Profuit quisquis voluit nocere.

Cuncta subsident sociis; ubique

Exules vivunt, et ubique cives!

Sternimus victi, supreamus imi,

Surgimus plures toties cadendo.”

12.Their famous missionary, Francis Xavier, whom they canonized, was ignorant of a single word in the languages of the Indians whom he professed to evangelize. He employed a hand-bell to summon the natives around him; and the poor savages, mistaking him for one of their learned Brahmans, he baptized them until his arm was exhausted with the task, and boasted of every one he baptized as a regenerated convert!

12.Their famous missionary, Francis Xavier, whom they canonized, was ignorant of a single word in the languages of the Indians whom he professed to evangelize. He employed a hand-bell to summon the natives around him; and the poor savages, mistaking him for one of their learned Brahmans, he baptized them until his arm was exhausted with the task, and boasted of every one he baptized as a regenerated convert!

13.Macintosh, Hist. of England, ii. 353.

13.Macintosh, Hist. of England, ii. 353.

14.Macintosh, Hist. of England, ii. 357.

14.Macintosh, Hist. of England, ii. 357.

15.Augustine himself is chargeable with having been the first to introduce the scholastic mode of treating morality in the form of trifling questions, more fitted to gratify curiosity, and display acumen, than to edify or enlighten. His example was followed and miserably abused, by the moralists of succeeding ages. (Buddei Isagoge, vol. i. p. 568.)

15.Augustine himself is chargeable with having been the first to introduce the scholastic mode of treating morality in the form of trifling questions, more fitted to gratify curiosity, and display acumen, than to edify or enlighten. His example was followed and miserably abused, by the moralists of succeeding ages. (Buddei Isagoge, vol. i. p. 568.)

16.Lancelot. Tour to Alet, p. 173; Leydecker, p. 122.

16.Lancelot. Tour to Alet, p. 173; Leydecker, p. 122.

17.The whole title was: “Augustinus Cornelii Jansenii episcopi, seu doctrina sancti Augustini de humanæ naturæ sanctitate ægritudinæ medica, adversus Pelagianos et Massilienses.” Louvain, 1640.

17.The whole title was: “Augustinus Cornelii Jansenii episcopi, seu doctrina sancti Augustini de humanæ naturæ sanctitate ægritudinæ medica, adversus Pelagianos et Massilienses.” Louvain, 1640.

18.Leydecker, p. 132; Lancelot, p. 180.

18.Leydecker, p. 132; Lancelot, p. 180.

19.Ranke, Hist. of the Popes, vol. iii. 143; Abbé Du Mas, Hist. des Cinq Propositions, p. 48.

19.Ranke, Hist. of the Popes, vol. iii. 143; Abbé Du Mas, Hist. des Cinq Propositions, p. 48.

20.Letter xviii. pp. 310–313.

20.Letter xviii. pp. 310–313.

21.Witsii Å’conom. FÅ“d., lib. iii.; Turret. Theol., Elenct. xv. quest. 4; De Moor Comment, iv. 496; Mestrezat, Serm. sur Rom., viii. 274.

21.Witsii Å’conom. FÅ“d., lib. iii.; Turret. Theol., Elenct. xv. quest. 4; De Moor Comment, iv. 496; Mestrezat, Serm. sur Rom., viii. 274.

22.I refer here particularly to Arnauld’s treatise, entitled “Renversement de la Morale de Jesus Christ par les Calvinistes,” which was answered by Jurieu in his “Justification de la Morale des Reformez.” 1685, by M. Merlat, and others. Jurieu has shown at great length, and with a severity for which he had too much provocation, that Arnauld and his friends, in their violent tirades against the Reformed, neither acted in good faith, nor in consistency with the sentiments of their much admired leaders, Augustine and Jansen.

22.I refer here particularly to Arnauld’s treatise, entitled “Renversement de la Morale de Jesus Christ par les Calvinistes,” which was answered by Jurieu in his “Justification de la Morale des Reformez.” 1685, by M. Merlat, and others. Jurieu has shown at great length, and with a severity for which he had too much provocation, that Arnauld and his friends, in their violent tirades against the Reformed, neither acted in good faith, nor in consistency with the sentiments of their much admired leaders, Augustine and Jansen.

23.Fontaine, Mémoires, i. 200; Mosheim, Eccl. Hist., cent. xvii. 2.

23.Fontaine, Mémoires, i. 200; Mosheim, Eccl. Hist., cent. xvii. 2.

24.Lancelot, p. 123.

24.Lancelot, p. 123.

25.Mémoires pour servir a l’Histoire de Port-Royal, vol. i. pp. 35, 57, 142.

25.Mémoires pour servir a l’Histoire de Port-Royal, vol. i. pp. 35, 57, 142.

26.Ib., p. 456. The title of this work was, “The Secret Chaplet of the Holy Sacrament.”

26.Ib., p. 456. The title of this work was, “The Secret Chaplet of the Holy Sacrament.”

27.Sacy, or Saci, was the inverted name of Isaac Le Maitre, celebrated for his translation of the Bible.

27.Sacy, or Saci, was the inverted name of Isaac Le Maitre, celebrated for his translation of the Bible.

28.Mosheim, Eccl. Hist., cent. xvii. §2.

28.Mosheim, Eccl. Hist., cent. xvii. §2.

29.We may refer particularly to Petitot in his Collection des Mémoires, tom. xxxiii., Paris, 1824; and to a History of the Company of Jesus by J. Cretineau-Joly, Paris, 1845. With high pretensions to impartiality, these works abound with the most glaring specimens of special pleading.

29.We may refer particularly to Petitot in his Collection des Mémoires, tom. xxxiii., Paris, 1824; and to a History of the Company of Jesus by J. Cretineau-Joly, Paris, 1845. With high pretensions to impartiality, these works abound with the most glaring specimens of special pleading.

30.Voltaire, Siècle de Louis XIV, t. ii.

30.Voltaire, Siècle de Louis XIV, t. ii.

31.Mémoires de P. Royal, i. 13. Bayle insists that his father had twenty-two children. Dict., art.Arnauld.

31.Mémoires de P. Royal, i. 13. Bayle insists that his father had twenty-two children. Dict., art.Arnauld.

32.Weisman, Hist. Eccl., ii. 204.

32.Weisman, Hist. Eccl., ii. 204.

33.The title under which the Letters appeared when first collected into a volume was, “Lettres écrites par Louis de Montalte, a un Provincial de ses amis, et aux RR. PP. Jesuites, sur la morale et la politique de ces Peres.”Father Bouhours, a Jesuit, ridicules the title of the Letters, and says he is surprised they were not rather entitled “Letters from a Country Bumpkin to his Friends,” and instead of “The Provincials” called “The Bumpkins”—“Campagnardes.” (Remarques sur la langue Fran., p. ii. 306. Dict. Univ., art.Provincial.)

33.The title under which the Letters appeared when first collected into a volume was, “Lettres écrites par Louis de Montalte, a un Provincial de ses amis, et aux RR. PP. Jesuites, sur la morale et la politique de ces Peres.”

Father Bouhours, a Jesuit, ridicules the title of the Letters, and says he is surprised they were not rather entitled “Letters from a Country Bumpkin to his Friends,” and instead of “The Provincials” called “The Bumpkins”—“Campagnardes.” (Remarques sur la langue Fran., p. ii. 306. Dict. Univ., art.Provincial.)

34.Daniel, Entretiens, p. 19.

34.Daniel, Entretiens, p. 19.

35.Petitot, Notices, p. 121.

35.Petitot, Notices, p. 121.

36.Benoit, Hist. de l’Edit. de Nantes, iii. 198.

36.Benoit, Hist. de l’Edit. de Nantes, iii. 198.

37.Daniel, Entretiens, p. 11.

37.Daniel, Entretiens, p. 11.

38.Nicole, Notes sur la xi. Lettre iii. 332.

38.Nicole, Notes sur la xi. Lettre iii. 332.

39.Recueil de Port-Royal, 278, 279; Petitot, pp. 122, 123.

39.Recueil de Port-Royal, 278, 279; Petitot, pp. 122, 123.

40.Histoire des Provinciales, p. 12.

40.Histoire des Provinciales, p. 12.

41.Petitot, p. 124. The eighteenth letter embraces the delicate topic of papal authority, as well as the distinction betweenfaithandfact, in stating which we can easily conceive how severely the ingenuous mind of Pascal must have labored to find some plausible ground for vindicating his consistency as a Roman Catholic. To the Protestant reader, it must appear the most unsatisfactory of all the Letters.

41.Petitot, p. 124. The eighteenth letter embraces the delicate topic of papal authority, as well as the distinction betweenfaithandfact, in stating which we can easily conceive how severely the ingenuous mind of Pascal must have labored to find some plausible ground for vindicating his consistency as a Roman Catholic. To the Protestant reader, it must appear the most unsatisfactory of all the Letters.

42.Prov. Let., p. 340.

42.Prov. Let., p. 340.

43.Perrault, Parallele des Anc. et Mod., Bayle, art.Pascal.

43.Perrault, Parallele des Anc. et Mod., Bayle, art.Pascal.

44.D’Artigny, Nouveaux Mémoires iii. p. 34.

44.D’Artigny, Nouveaux Mémoires iii. p. 34.

45.Voltaire, Siècle de Louis XIV., tom. ii. pp. 171, 274.

45.Voltaire, Siècle de Louis XIV., tom. ii. pp. 171, 274.

46.D’Alembert, Destruct. des Jesuites, p. 54.

46.D’Alembert, Destruct. des Jesuites, p. 54.

47.Bordas-Demoulin, Eloge de Pascal, p. xxv. (This was the prize essay before the French Academy, in June, 1842.)

47.Bordas-Demoulin, Eloge de Pascal, p. xxv. (This was the prize essay before the French Academy, in June, 1842.)

48.Nicole, Hist. des Provinciales.

48.Nicole, Hist. des Provinciales.

49.The names of these unfortunate productions alone survive; 1. “First Reply to Letters, &c., by a Father of the Company of Jesus.” 2. “Provincial Impostures of Sieur de Montalte, Secretary of Port-Royal, discovered and refuted by a Father of the Company of Jesus.” 3. “Reply to a Theologian,” &c. 4. “Reply to the Seventeenth Letter, by Francis Annat,” &c., &c.

49.The names of these unfortunate productions alone survive; 1. “First Reply to Letters, &c., by a Father of the Company of Jesus.” 2. “Provincial Impostures of Sieur de Montalte, Secretary of Port-Royal, discovered and refuted by a Father of the Company of Jesus.” 3. “Reply to a Theologian,” &c. 4. “Reply to the Seventeenth Letter, by Francis Annat,” &c., &c.

50.Eichhorn, Geschichte der Litteratur, vol. i. pp. 420–423.

50.Eichhorn, Geschichte der Litteratur, vol. i. pp. 420–423.

51.Recueil de Port-Royal, pp. 314–323. Some papers passed between Pascal and his friends on this topic. Pascal committed these on his death-bed to his friend M. Domat, “with a request that he would burn them if the nuns of Port-Royal proved firm, and print them if they should yield.” (Ib., p. 322.) The nuns having stood firm, the probability is that they were destroyed. Had they been preserved, they might have thrown some further light on the opinions of Pascal regarding papal authority.

51.Recueil de Port-Royal, pp. 314–323. Some papers passed between Pascal and his friends on this topic. Pascal committed these on his death-bed to his friend M. Domat, “with a request that he would burn them if the nuns of Port-Royal proved firm, and print them if they should yield.” (Ib., p. 322.) The nuns having stood firm, the probability is that they were destroyed. Had they been preserved, they might have thrown some further light on the opinions of Pascal regarding papal authority.

52.Si mes Lettres sont condamnées à Rome, ce que j’y condamne, est condamné dans le ciel.(Pensées de Blaise Pascal, tom. ii. 163. Paris, 1824.)

52.Si mes Lettres sont condamnées à Rome, ce que j’y condamne, est condamné dans le ciel.(Pensées de Blaise Pascal, tom. ii. 163. Paris, 1824.)

53.“How came you,” said the archbishop to M. Beurrier, “to administer the sacraments to such a person? Didn’t you know that he was a Jansenist?” (Recueil, 348.)

53.“How came you,” said the archbishop to M. Beurrier, “to administer the sacraments to such a person? Didn’t you know that he was a Jansenist?” (Recueil, 348.)

54.Recueil de Port-Royal, pp. 327–330; Petitot, p. 165.

54.Recueil de Port-Royal, pp. 327–330; Petitot, p. 165.

55.Walchii Biblioth. Theol., ii. 295.

55.Walchii Biblioth. Theol., ii. 295.

56.The title of Nicole’s translation, now rarely to be met with, is,Ludovici Montaltii Litteræ Provinciales, de Morali et Politica Jesuitarum Disciplina. A Willelmo Wendrockio, Salisburgensi Theologo.Several editions of this translation were printed. I have the first, published at Cologne in 1658, and the fifth, much enlarged, Cologne, 1679.

56.The title of Nicole’s translation, now rarely to be met with, is,Ludovici Montaltii Litteræ Provinciales, de Morali et Politica Jesuitarum Disciplina. A Willelmo Wendrockio, Salisburgensi Theologo.Several editions of this translation were printed. I have the first, published at Cologne in 1658, and the fifth, much enlarged, Cologne, 1679.

57.Avertissement, Les Provinciales, ed. 1767. Mad. de Joncourt, or Joncoux, took a deep interest in the falling fortunes of Port-Royal. (See some account of her in Madame Schimmelpenninck’s History of the Demolition of Port-Royal, p. 135.)

57.Avertissement, Les Provinciales, ed. 1767. Mad. de Joncourt, or Joncoux, took a deep interest in the falling fortunes of Port-Royal. (See some account of her in Madame Schimmelpenninck’s History of the Demolition of Port-Royal, p. 135.)

58.Bayle, Dict., art.Pascal.

58.Bayle, Dict., art.Pascal.

59.Daniel, Entretiens, p. 111.

59.Daniel, Entretiens, p. 111.

60.Bayle, Dict., art.Pascal, note K.

60.Bayle, Dict., art.Pascal, note K.

61.Abbé de Castres, Les Trois Siècles, ii. 63.

61.Abbé de Castres, Les Trois Siècles, ii. 63.

62.Barbier, Dict. des Ouvrages Anon. et Pseudon.

62.Barbier, Dict. des Ouvrages Anon. et Pseudon.

63.Tabaraud,Dissertation sur la foi qui est due au Temoignage de Pascal dans ses Lettres Provinciales, p. 12.—This work, published some years ago in France, contains a complete justification of Pascal’s picture of the Jesuits in the Provincials, accompanied with a mass of authorities. The above sentiments have been introduced into Pascal’s Thoughts. (See Craig’s translation, p. 185.)

63.Tabaraud,Dissertation sur la foi qui est due au Temoignage de Pascal dans ses Lettres Provinciales, p. 12.—This work, published some years ago in France, contains a complete justification of Pascal’s picture of the Jesuits in the Provincials, accompanied with a mass of authorities. The above sentiments have been introduced into Pascal’s Thoughts. (See Craig’s translation, p. 185.)

64.Vie de Bossuet, t. iv. p. 19; Tabaraud, Dissert. sur la foi, &c., p. 43.

64.Vie de Bossuet, t. iv. p. 19; Tabaraud, Dissert. sur la foi, &c., p. 43.

65.“The shocking doctrine of Jansenius and of St. Cyran, afforded at least as much room for ridicule as the pliant doctrine of Molina, Tambourin, and Vasquez.” (D’Alembert, Dest. of the Jesuits, p. 55.)

65.“The shocking doctrine of Jansenius and of St. Cyran, afforded at least as much room for ridicule as the pliant doctrine of Molina, Tambourin, and Vasquez.” (D’Alembert, Dest. of the Jesuits, p. 55.)

66.Voltaire, Siècle de Louis XIV., ii. 367.

66.Voltaire, Siècle de Louis XIV., ii. 367.

67.Eichhorn, Geschichte der Lit., i. 426.

67.Eichhorn, Geschichte der Lit., i. 426.

68.Prov. Let.,p. 118.

68.Prov. Let.,p. 118.

69.Ib.,p. 142.

69.Ib.,p. 142.

70.Tabaraud, p. 117; Bord. Demoulin, Eloge de Pascal, Append.

70.Tabaraud, p. 117; Bord. Demoulin, Eloge de Pascal, Append.

71.Schlegel, Lectures on Hist. of Lit. ii. 188.

71.Schlegel, Lectures on Hist. of Lit. ii. 188.

72.Letters from Spain, p. 86.

72.Letters from Spain, p. 86.

73.Macintosh, History of England, vol. ii. 359, note.

73.Macintosh, History of England, vol. ii. 359, note.

74.Eichhorn, Geschichte der Litter., vol. i. pp. 423–425; Weisman, Hist. Eccl., vol. ii. 21; Jurieu, Prejugez Legitimes cont. le Papisme, p. 386; Claude, Defence of the Reformation, p. 29.

74.Eichhorn, Geschichte der Litter., vol. i. pp. 423–425; Weisman, Hist. Eccl., vol. ii. 21; Jurieu, Prejugez Legitimes cont. le Papisme, p. 386; Claude, Defence of the Reformation, p. 29.

75.Jurieu, Justification de la Morale des Reformez, contre M. Arnauld, i. p. 30.

75.Jurieu, Justification de la Morale des Reformez, contre M. Arnauld, i. p. 30.

76.A disingenuous attempt has been sometimes made to identify these nefarious maxims with certain principles held by some of our reformers. There is an essential difference between the natural right claimed, we do not say with what justice, for subjects to proceed against their rulers as tyrants, and the right assumed by the pope to depose rulers as heretics. And it is equally easy to distinguish between the disallowed acts of some fanatical individuals who have taken the law into their own hands, and the atrocious deeds of such men as Chatel and Ravaillac, who could plead the authority of Mariana the Jesuit, that “to put tyrannical princes to death is not only a lawful, but a laudable, heroic, and glorious action.” (Dalton’s Jesuits; their Principles and Acts, London, 1843.) The Church of St. Ignatius at Rome is or was adorned, it seems, with pictures of all the assassinations mentioned in Scripture, which they have, most presumptuously, perverted in justification of their feats in this department. (D’Alembert, Dest. of the Jesuits, p. 101.)

76.A disingenuous attempt has been sometimes made to identify these nefarious maxims with certain principles held by some of our reformers. There is an essential difference between the natural right claimed, we do not say with what justice, for subjects to proceed against their rulers as tyrants, and the right assumed by the pope to depose rulers as heretics. And it is equally easy to distinguish between the disallowed acts of some fanatical individuals who have taken the law into their own hands, and the atrocious deeds of such men as Chatel and Ravaillac, who could plead the authority of Mariana the Jesuit, that “to put tyrannical princes to death is not only a lawful, but a laudable, heroic, and glorious action.” (Dalton’s Jesuits; their Principles and Acts, London, 1843.) The Church of St. Ignatius at Rome is or was adorned, it seems, with pictures of all the assassinations mentioned in Scripture, which they have, most presumptuously, perverted in justification of their feats in this department. (D’Alembert, Dest. of the Jesuits, p. 101.)

77.Taylor, Natural Hist. of Enthusiasm, p. 256.

77.Taylor, Natural Hist. of Enthusiasm, p. 256.

78.De l’Existence et de l’Institut des Jesuites. Par le R. P. de Ravignan, de la Compagnie de Jesus. Paris, 1845, p. 83.Probabilismis the doctrine, that if any opinion in morals has been held by anygrave doctorof the Church, it isprobably true, and may be safely followed in practice.

78.De l’Existence et de l’Institut des Jesuites. Par le R. P. de Ravignan, de la Compagnie de Jesus. Paris, 1845, p. 83.Probabilismis the doctrine, that if any opinion in morals has been held by anygrave doctorof the Church, it isprobably true, and may be safely followed in practice.

79.Gilly, Narrative of an Excursion to Piedmont, p. 156.

79.Gilly, Narrative of an Excursion to Piedmont, p. 156.

80.Douglas on Errors in Religion, p. 113.

80.Douglas on Errors in Religion, p. 113.

81.Anthony Arnauld, or Arnaud, priest and doctor of the Sorbonne, was the son of Anthony Arnauld, a famous advocate, and born at Paris, February 6, 1612. He early distinguished himself in philosophy and divinity, advocating the doctrines of Augustine and Port-Royal, and opposing those of the Jesuits. The disputes concerning grace which broke out about 1643 in the University of Paris, served to foment the mutual animosity between M. Arnauld and the Jesuits, who entertained a hereditary feud against the whole family, from the active part taken by their father against the Society in the close of the preceding century. In 1655 it happened that a certain duke, who was educating his grand-daughter at Port-Royal, the Jansenist monastery, and kept a Jansenist abbé in his house, on presenting himself for confession to a priest under the influence of the Jesuits, was refused absolution, unless he promised to recall his grand-daughter and discard his abbé. This produced two letters from M. Arnauld, in the second of which he exposed the calumnies and falsities with which the Jesuits had assailed him in a multitude of pamphlets. This is the letter referred to in the text.

81.Anthony Arnauld, or Arnaud, priest and doctor of the Sorbonne, was the son of Anthony Arnauld, a famous advocate, and born at Paris, February 6, 1612. He early distinguished himself in philosophy and divinity, advocating the doctrines of Augustine and Port-Royal, and opposing those of the Jesuits. The disputes concerning grace which broke out about 1643 in the University of Paris, served to foment the mutual animosity between M. Arnauld and the Jesuits, who entertained a hereditary feud against the whole family, from the active part taken by their father against the Society in the close of the preceding century. In 1655 it happened that a certain duke, who was educating his grand-daughter at Port-Royal, the Jansenist monastery, and kept a Jansenist abbé in his house, on presenting himself for confession to a priest under the influence of the Jesuits, was refused absolution, unless he promised to recall his grand-daughter and discard his abbé. This produced two letters from M. Arnauld, in the second of which he exposed the calumnies and falsities with which the Jesuits had assailed him in a multitude of pamphlets. This is the letter referred to in the text.

82.The book which occasioned these disputes was entitledAugustinus, and was written by Cornelius Jansenius or Jansen, bishop of Ypres, and published after his death. Five propositions, selected from this work, were condemned by the pope; and armed with these, as with a scourge, the Jesuits continued to persecute the Jansenists till they accomplished their ruin.

82.The book which occasioned these disputes was entitledAugustinus, and was written by Cornelius Jansenius or Jansen, bishop of Ypres, and published after his death. Five propositions, selected from this work, were condemned by the pope; and armed with these, as with a scourge, the Jesuits continued to persecute the Jansenists till they accomplished their ruin.

83.And yet “the question of fact,” which Pascal professes to treat so lightly, became the turning point of all the subsequent persecutions directed against the unhappy Port-Royalists! Those who have read the sad tale of the demolition of Port-Royal, will recollect with a sigh, the sufferings inflicted on the poor scholars and pious nuns of that establishment solely on the ground that, from respect to Jansenius and to a good conscience they would not subscribe a formulary acknowledging the five propositions to be contained in his book.—(See Narrative of the Demolition of the Monastery of Port-Royal, by Mary Anne Schimmelpenninck p. 170, &c.)

83.And yet “the question of fact,” which Pascal professes to treat so lightly, became the turning point of all the subsequent persecutions directed against the unhappy Port-Royalists! Those who have read the sad tale of the demolition of Port-Royal, will recollect with a sigh, the sufferings inflicted on the poor scholars and pious nuns of that establishment solely on the ground that, from respect to Jansenius and to a good conscience they would not subscribe a formulary acknowledging the five propositions to be contained in his book.—(See Narrative of the Demolition of the Monastery of Port-Royal, by Mary Anne Schimmelpenninck p. 170, &c.)

84.The Thomists were so called after Thomas Aquinas, the celebrated “Angelic Doctor” of the schools. He flourished in the thirteenth century, and was opposed in the following century, by Duns Scotus, a British, some say a Scottish, monk of the order of St. Francis. This gave rise to a fierce and protracted controversy, in the course of which the Franciscans took the side of Duns Scotus, and were called Scotists; while the Dominicans espoused the cause of Thomas Aquinas, and were sometimes called Thomists.

84.The Thomists were so called after Thomas Aquinas, the celebrated “Angelic Doctor” of the schools. He flourished in the thirteenth century, and was opposed in the following century, by Duns Scotus, a British, some say a Scottish, monk of the order of St. Francis. This gave rise to a fierce and protracted controversy, in the course of which the Franciscans took the side of Duns Scotus, and were called Scotists; while the Dominicans espoused the cause of Thomas Aquinas, and were sometimes called Thomists.

85.Sorbonique—an act or thesis of divinity, delivered in the hall of the college of the Sorbonne by candidates for the degree of doctor.

85.Sorbonique—an act or thesis of divinity, delivered in the hall of the college of the Sorbonne by candidates for the degree of doctor.

86.The Jansenists, in their dread of being classed with Lutherans and Calvinists, condescended to quibble on this question. In reality, as we shall see, they agreed with the Reformers for they denied that any could actually obey the commandments without efficacious grace.

86.The Jansenists, in their dread of being classed with Lutherans and Calvinists, condescended to quibble on this question. In reality, as we shall see, they agreed with the Reformers for they denied that any could actually obey the commandments without efficacious grace.

87.Molinist.The Jesuits were so called, in this dispute, after Lewis Molina, a famous Jesuit of Spain, who published a work, entitledConcordia Gratiæ et Liberi Arbitrii, in which he professed to have found out a new way of reconciling the freedom of the human will with the divine prescience. This new invention was termedScientia Media, or middle knowledge. All who adopted the sentiments of Molina, whether Jesuits or not, were termed Molinists.

87.Molinist.The Jesuits were so called, in this dispute, after Lewis Molina, a famous Jesuit of Spain, who published a work, entitledConcordia Gratiæ et Liberi Arbitrii, in which he professed to have found out a new way of reconciling the freedom of the human will with the divine prescience. This new invention was termedScientia Media, or middle knowledge. All who adopted the sentiments of Molina, whether Jesuits or not, were termed Molinists.

88.Pierre le Moinewas a doctor of the Sorbonne, whom Cardinal Richelieu employed to write against Jansenius. This Jesuit was the author of several works which display considerable talent, though little principle. His book on Grace was forcibly answered, and himself somewhat severely handled, in a work entitled “An Apology for the Holy Fathers,” which he suspected to be written by Arnauld. It was Le Moine who, according to Nicole, had the chief share in raising the storm against Arnauld, of whom he was the bitter and avowed enemy.

88.Pierre le Moinewas a doctor of the Sorbonne, whom Cardinal Richelieu employed to write against Jansenius. This Jesuit was the author of several works which display considerable talent, though little principle. His book on Grace was forcibly answered, and himself somewhat severely handled, in a work entitled “An Apology for the Holy Fathers,” which he suspected to be written by Arnauld. It was Le Moine who, according to Nicole, had the chief share in raising the storm against Arnauld, of whom he was the bitter and avowed enemy.

89.Father Nicolaiwas a Dominican—an order of friars who professed to be followers of St. Thomas. He is here mentioned as a representative of his class; but Nicole informs us that he abandoned the principles of his order, and became a Molinist, or an abettor of Pelagianism.

89.Father Nicolaiwas a Dominican—an order of friars who professed to be followers of St. Thomas. He is here mentioned as a representative of his class; but Nicole informs us that he abandoned the principles of his order, and became a Molinist, or an abettor of Pelagianism.

90.New Thomists.It is more difficult to trace or remember the various sects into which the Roman Church is divided, than those of the Protestant Church. The New Thomists were the disciples of Diego Alvarez, a theologian of the order of St. Dominic, who flourished in the sixteenth and seventeenth centuries. He was sent from Spain to Rome in 1596, to defend the doctrine of grace against Molina, and distinguished himself in the CongregationDe Auxiliis. The New Thomists contended forefficacious grace, but admitted at the same time, asufficient grace, which was given to all, and yet not sufficient for any actual performance without the efficacious. The ridiculous incongruity of this doctrine is admirably exposed by Pascal in his second letter.

90.New Thomists.It is more difficult to trace or remember the various sects into which the Roman Church is divided, than those of the Protestant Church. The New Thomists were the disciples of Diego Alvarez, a theologian of the order of St. Dominic, who flourished in the sixteenth and seventeenth centuries. He was sent from Spain to Rome in 1596, to defend the doctrine of grace against Molina, and distinguished himself in the CongregationDe Auxiliis. The New Thomists contended forefficacious grace, but admitted at the same time, asufficient grace, which was given to all, and yet not sufficient for any actual performance without the efficacious. The ridiculous incongruity of this doctrine is admirably exposed by Pascal in his second letter.

91.Jacobins, another name for the Dominicans in France, where they were so called from the street in Paris, Rue de St. Jacques, where their first convent was erected, in the year 1218. In England they were called Black Friars. Their founder was Dominick, a Spaniard. His mother, it is said, dreamt, before his birth, that she was to be delivered of a wolf with a torch in his mouth. The augury was realized in the barbarous humor of Dominick, and the massacres which he occasioned in various parts of the world, by preaching up crusades against the heretics. He was the founder of the Inquisition, and his order was, before the Reformation, what the Jesuits were after it—the soul of the Romish hierarchy, and the bitterest enemies of the truth.

91.Jacobins, another name for the Dominicans in France, where they were so called from the street in Paris, Rue de St. Jacques, where their first convent was erected, in the year 1218. In England they were called Black Friars. Their founder was Dominick, a Spaniard. His mother, it is said, dreamt, before his birth, that she was to be delivered of a wolf with a torch in his mouth. The augury was realized in the barbarous humor of Dominick, and the massacres which he occasioned in various parts of the world, by preaching up crusades against the heretics. He was the founder of the Inquisition, and his order was, before the Reformation, what the Jesuits were after it—the soul of the Romish hierarchy, and the bitterest enemies of the truth.

92.This is a sly hit at the Dominicans for combining with their natural enemies the Jesuits, in order to accomplish the ruin of M. Arnauld.

92.This is a sly hit at the Dominicans for combining with their natural enemies the Jesuits, in order to accomplish the ruin of M. Arnauld.

93.Distinguo.“I draw a distinction”—a humorous allusion to the endless distinctions of the Aristotelian school, in which the writings of the Casuists abounded, and by means of which they may be said to have more frequently eluded than elucidated the truth. M. le Moine was particularly famous for thesedistinguos, frequently introducing three or four of them in succession on one head; and the disciple in the test is made to echo the favorite phrase of his master.

93.Distinguo.“I draw a distinction”—a humorous allusion to the endless distinctions of the Aristotelian school, in which the writings of the Casuists abounded, and by means of which they may be said to have more frequently eluded than elucidated the truth. M. le Moine was particularly famous for thesedistinguos, frequently introducing three or four of them in succession on one head; and the disciple in the test is made to echo the favorite phrase of his master.

94.Cordeliers, a designation of the Franciscans, or monks of the order of St. Francis.

94.Cordeliers, a designation of the Franciscans, or monks of the order of St. Francis.

95.The Royal Academy, which compiled the celebrated dictionary of the French language, and was held at that time to be the great umpire in literature.

95.The Royal Academy, which compiled the celebrated dictionary of the French language, and was held at that time to be the great umpire in literature.

96.The edition of 1657 had it,Rendre la Sorbonne meprisable—“Render the Sorbonne contemptible”—an expression much more just, but which the editors durst not allow to remain in the subsequent editions.

96.The edition of 1657 had it,Rendre la Sorbonne meprisable—“Render the Sorbonne contemptible”—an expression much more just, but which the editors durst not allow to remain in the subsequent editions.

97.The Dominicans.

97.The Dominicans.

98.Et la suite fera voir que ces derniers ne sont pas les plus dupes.This clause, which appears in the last Paris edition, is wanting in the ordinary editions. The following sentence seems to require it.

98.Et la suite fera voir que ces derniers ne sont pas les plus dupes.This clause, which appears in the last Paris edition, is wanting in the ordinary editions. The following sentence seems to require it.

99.Il opine du bonnet comme un moine en Sorbonne—literally, “He votes with his cap like a monk in the Sorbonne”—alluding to the custom in that place of taking off the cap when a member was not disposed to speak, or in token of agreement with the rest. The half-hour sand-glass was a trick of the Jesuits, or Molinist party, to prevent their opponents from entering closely into the merits of the controversy, which required frequent references to the fathers. (Nicole, i. 184.)

99.Il opine du bonnet comme un moine en Sorbonne—literally, “He votes with his cap like a monk in the Sorbonne”—alluding to the custom in that place of taking off the cap when a member was not disposed to speak, or in token of agreement with the rest. The half-hour sand-glass was a trick of the Jesuits, or Molinist party, to prevent their opponents from entering closely into the merits of the controversy, which required frequent references to the fathers. (Nicole, i. 184.)

100.“It is certain,” says Bayle, “that the obligation which the Romish Church is under to respect the doctrine of St. Augustine on the subject of grace, in consequence of its having received the sanction of Popes and Councils at various times, placed it in a very awkward and ridiculous situation. It is so obvious to every man who examines the matter without prejudice, and with the necessary means of information, that the doctrine of Augustine and that of Jansenius are one and the same, that it is impossible to see, without feelings of indignation, the Court of Rome boasting of having condemned Jansenius, and nevertheless preserving to St. Augustine all his glory. The two things are utterly irreconcilable. What is more, the Council of Trent, by condemning the doctrine of Calvin on free-will, has, by necessity, condemned that of St. Augustine; for there is no Calvinist who has denied, or who can deny, the concourse of the human will and the liberty of the soul, in the sense which St. Augustine gives to the words concourse, co-operation, and liberty. There is no Calvinist who does not acknowledge the freedom of the will, and its use in conversion, if that word is understood according to the ideas of St. Augustine. Those whom the Council of Trent condemns do not reject free-will, except as signifying the liberty of indifference. The Thomists, also, reject it under this notion, and yet they pass for very good Catholics.” (Bayle’s Dict., art.Augustine.)

100.“It is certain,” says Bayle, “that the obligation which the Romish Church is under to respect the doctrine of St. Augustine on the subject of grace, in consequence of its having received the sanction of Popes and Councils at various times, placed it in a very awkward and ridiculous situation. It is so obvious to every man who examines the matter without prejudice, and with the necessary means of information, that the doctrine of Augustine and that of Jansenius are one and the same, that it is impossible to see, without feelings of indignation, the Court of Rome boasting of having condemned Jansenius, and nevertheless preserving to St. Augustine all his glory. The two things are utterly irreconcilable. What is more, the Council of Trent, by condemning the doctrine of Calvin on free-will, has, by necessity, condemned that of St. Augustine; for there is no Calvinist who has denied, or who can deny, the concourse of the human will and the liberty of the soul, in the sense which St. Augustine gives to the words concourse, co-operation, and liberty. There is no Calvinist who does not acknowledge the freedom of the will, and its use in conversion, if that word is understood according to the ideas of St. Augustine. Those whom the Council of Trent condemns do not reject free-will, except as signifying the liberty of indifference. The Thomists, also, reject it under this notion, and yet they pass for very good Catholics.” (Bayle’s Dict., art.Augustine.)

101.It is a singular fact that the Roman Church, which boasts so much of her unity, and is ever charging the Reformed with being Calvinists, Lutherans, &c., is, in reality, divided into numerous conflicting sects, eachswornto uphold the peculiar sentiments of its founder. If there is one principle more essential than another to the Reformation, it is that of entire independence of all masters in the faith: “Nullius addictus jurare in verba magistri.”

101.It is a singular fact that the Roman Church, which boasts so much of her unity, and is ever charging the Reformed with being Calvinists, Lutherans, &c., is, in reality, divided into numerous conflicting sects, eachswornto uphold the peculiar sentiments of its founder. If there is one principle more essential than another to the Reformation, it is that of entire independence of all masters in the faith: “Nullius addictus jurare in verba magistri.”

102.“The famous St. Bernard, abbot of Clairval, whose influence throughout all Europe was incredible—whose word was a law, and whose counsels were regarded by kings and princes as so many orders to which the most respectful obedience was due; this eminent ecclesiastic was the person who contributed most to enrich and aggrandize the Cistercian order.” (Mosh. Eccl. Hist., cent. xii.)

102.“The famous St. Bernard, abbot of Clairval, whose influence throughout all Europe was incredible—whose word was a law, and whose counsels were regarded by kings and princes as so many orders to which the most respectful obedience was due; this eminent ecclesiastic was the person who contributed most to enrich and aggrandize the Cistercian order.” (Mosh. Eccl. Hist., cent. xii.)

103.Thomas Aquinas, a scholastic divine of the thirteenth century, who was termed theAngelic Doctor.

103.Thomas Aquinas, a scholastic divine of the thirteenth century, who was termed theAngelic Doctor.

104.Augustine.

104.Augustine.

105.Who can help regretting that sentiments so evangelical, so truly noble, and so eloquently expressed, should have been held by Pascal in connection with a Church which denounced him as a heretic for upholding them!

105.Who can help regretting that sentiments so evangelical, so truly noble, and so eloquently expressed, should have been held by Pascal in connection with a Church which denounced him as a heretic for upholding them!

106.An ironical reflection on the cowardly compromise of the Jacobins, or Dominicans, for having pledged themselves to the use of the term “sufficient,” in order to please the Jesuits.

106.An ironical reflection on the cowardly compromise of the Jacobins, or Dominicans, for having pledged themselves to the use of the term “sufficient,” in order to please the Jesuits.

107.The censure of the Theological Faculty of the Sorbonne passed against M. Arnauld, and which is fully discussed in Letter iii.

107.The censure of the Theological Faculty of the Sorbonne passed against M. Arnauld, and which is fully discussed in Letter iii.

108.The Cardinal de Richelieu, the celebrated founder of the French Academy. The Sorbonne owed its magnificence to the liberality of this eminent statesman, who rebuilt its house, enlarged its revenues, enriched its library, and took it under his special patronage.

108.The Cardinal de Richelieu, the celebrated founder of the French Academy. The Sorbonne owed its magnificence to the liberality of this eminent statesman, who rebuilt its house, enlarged its revenues, enriched its library, and took it under his special patronage.

109.The charge of “denying the mystery of transubstantiation,” certainly did not justly apply to the Jansenists as such; these religious devotees denied nothing. Their system, so far as the dogmas of the Church were concerned, was one of implicit faith; but though Arnauld, Nicole, and the other learned men among them, stiffly maintained the leading tenets of the Romish Church, in opposition to those of the Reformers the Jansenist creed, as held by their pious followers, was practically at variance with transubstantiation, and many other errors of the Church to which they nominally belonged. (Mad. Schimmelpenninck’s Demolition of Port-Royal, pp. 77–80, &c.)

109.The charge of “denying the mystery of transubstantiation,” certainly did not justly apply to the Jansenists as such; these religious devotees denied nothing. Their system, so far as the dogmas of the Church were concerned, was one of implicit faith; but though Arnauld, Nicole, and the other learned men among them, stiffly maintained the leading tenets of the Romish Church, in opposition to those of the Reformers the Jansenist creed, as held by their pious followers, was practically at variance with transubstantiation, and many other errors of the Church to which they nominally belonged. (Mad. Schimmelpenninck’s Demolition of Port-Royal, pp. 77–80, &c.)

110.Atroces—“atrocious.” (Edit. 1657.)

110.Atroces—“atrocious.” (Edit. 1657.)

111.Des plus detestables erreurs—“the most detestable errors.” (Edit. 1657.)Erreurs—“errors.” (Nicole’s Edit., 1767.)

111.Des plus detestables erreurs—“the most detestable errors.” (Edit. 1657.)Erreurs—“errors.” (Nicole’s Edit., 1767.)

112.Horriblement contraire—“horribly contrary.” (Edit. 1657.)

112.Horriblement contraire—“horribly contrary.” (Edit. 1657.)

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