The Present Alteration in Religion IN FRANCE.  
DISCOURSED OF In TWO LETTERS, THE ONE From a Peson of Quality to an Abbot.  
THE OTHER The Abbot's Answer thereunto.  
Which may serve as an APPENDIX to the MYSTERY of JESVITISME.  
LONDON, Printed for Rich. Janeway. 1682.   

The Present Alteration in Religion IN FRANCE.  
SIR,  
I Have not hitherto appeared scrupulous to you, yet I fear I shall now become so; and if you wonder at that, you will much more at my choosing you my Casuist; for it is to you that I will declare a Doubt of Conscience, not knowing whom else to consult. If you conceive your self unable to resolve it, I confide so much in your Prudence and Friendship, that you will give yourself the trouble to procure me an Illumination from some of your Learned Friends, who will instruct me what I am to think of all that we see, which I understand not. You know that I have always sought after Men of worth to conduct me; and by reason thereof I fixed myself to the Direction of Messiers de St. Sulpice, whose Piety all the World knows. They have taken great care to conduct me into the Simplicity of the Faith, without embroiling me in the Disputes of the Times; and above all, to continue firm by a perfect Submission to the Pope, without examining his Decrees, or making distinction or exception in what he commands (seeing the liberty that some take in this matter) being the true Mark whereby to know Heretics, and all such as have an ill Opinion in Matters of Faith. Such persons were then criminally proceeded against, not excepting Bishops themselves, that dared to expound the Pope's Bulls; and I was told we are obliged to believe that the Pope was Infallible in Matters of Fact as well as Matters of Faith, though we daily saw Writings which proved the contrary. I read some of them out of curiosity, which had like to have done me harm; for, they were so well cleared, that they fully persuaded my Reason. But I fought against this false Light, which would have captivated my Understanding, by answering myself with that which my Confessor oft told me, That in Matters, of Faith we must not seek for Evidence, and that we ought to contain ourselves within this Holy Ignorance, which instructs our Knowledge to submit, and not to dispute upon the Word of Jesus Christ; who tells St. Peter and his Successors, This Spirit will teach you all things. There I acquiesced with much satisfaction until the last year: But I must tell you truly, I know not where I now am since that time. There are daily Edicts of Parliament, published against the Pope's Briefs, and there is publicly maintained in these Edicts Maxims and Opinions altogether like unto those which were heretofore attributed to the Jansenists, and for which they were treated as Heretics and Rebels to the Church. I have asked my Confessor, What the meaning was of this change? He gave me only for Answer, That it was Interest of State which obliged us to carry ourselves differently according to the Times, and that this did not concern me at all. This quieted my Conscience never a whit, but on the contrary I find it much: perplexed; for I ought surely to know what I must hold, and Religion is not to change with the Times. I do indifferent well apprehend that these Humane Interests do oft times change the, Conduct of Princes; but the Prelates of the Church in these Occurrences use to speak their Sentiments. Here quite contrary, the Bishops of France support the Edicts; no body contradicts them neither in the Chairs, nor Schools, nor even in the Tribunal, of Confession, where Men might under the Seal of Secrecy speak their Sentiments with freedom; and where the Confessor would be more obliged not to suffer that to be a Doubt in the Soul, which formerly they established as the Foundation of Faith; which was the Obligation to believe, and in all things to obey the Vicar of Jesus Christ, who supplies his place upon Earth. What then shall we think of all this? and you yourself, Sir, what do you think of it? Those that said heretofore that which is now publicly said, were counted Heretics; and it was so thoroughly believed, that we believe it still. In the mean time the King, the Parliament, and all the Bishops, say the same things now. Are they changing of Religion? Are they going over to them? But there is no likelihood of that, for they are as much persecuted as ever. Who can then unfold so incomprehensible a matter? I conjure you therefore to seek out some Light herein, and to let me share in it; for in, good earnest in a matter concerning Salvation, I would not remain in any doubt whether I hold the Right or the Wrong. And notwithstanding all my Confessors prohibitions, I resolve to seek after the Light, and shall endeavour to discern where the Truth lies; seeing there is no sfety but in following it. You will lay the greatest obligation in the World on me Sir, if you will please to contribute thereunto, and I shall be a thousand times more all my life long  
Your most humble and Obedient Servant.   

THE Answer to the Precedent Letter.  
I Have, Madam, observed so much good Sense, and excellent Ingenuity in the Letter which you confided to me, that the Person that wrote it, is herself able enough to decide the Case of Conscience which she proposed, though it includes things so contradictory, and which can so hardly be reconciled. It's true, That the Pope's Infallibility was maintained some years since as an Article of Faith, both in Matters of Fact and in Matters of Right; and that all those were treated as Heretics that were of another Mind, the Bishops not excepted, who were as much distinguished by their Piety, as by their Doctrine. But now all is changed. The Pope's Bulls, heretofore so sacred and so inviolable, are highly condemned by Arrest of Parliament, and those Decrees are supported by Authority of the Clergy of France. The Vicar of Jesus Christ is no longer Infallible, and many other Maxims are Establishing, which were formerly charged only upon the Jansenists. This is it, Madam, which troubles your Illustrious Friend, she would willingly have some body so well enlightened as to prescribe her the manner how she ought to demean herself in so strange a confusion. She hath consulted her Confessor, and is not yet satisfied. I assure you, Madam, that I pity her, and wish nothing more than to draw her out of those snares wherein she is held. But as I cannot do it by my own Light, I conclude I shall do it possibly by that of others, and it will be hard if I find not in Paris some able man to resolve this difficulty, which gives her so much disturbance. As I was considering whither to repair, it came into my thoughts to go to the Carmelites, and ask for Father Caesar. You know, Madam, the great reputation he has. The great Caesar, who vanquished the Gauls, brought not more under his Empire, than this man hath drawn persons of Quality under his Direction. It is true, nevertheless, that I am not satisfied: He answers me nothing else but that we must keep to the Body of the Tree. I understand you Father, said I, the Body of the Tree is the Pope; why then doth the Parliament and Clergy separate from him? Why then do they question his Infallibility? Can this be done without Heresy? I enter not, said he, into these Disputes, it belongs not to me to judge of those who are set to judge others. But I will ever maintain with the peril or my life, that we must keep to the Body of the Tree. 'Tis well done, said I, it appears to me that you are well fixed to it, and that all the Powers on Earth cannot make you waver. When I saw he would not explain himself farther, I took my leave, and in returning I bethought myself of going to the (Jesuits) College of Clermont, where I was certain of finding men of easy access. It is the place where the ablest Casuists are bred, and where men are refined and purified daily more and more. I asked for him who taught Cases of Conscience, but he was gone forth; I was then advertized of another Father, who came to me with a Gravity haughty enough, yet mixed with some sweetness. I went towards him at the same time with a submissive respect. (For at this day all ecclesiastics of what quality soever, Abbots, Bishops, and Arch-Bishops, do creep to these Gentlemen, else they expose themselves to their indignation, and pass for Jansenists) so after I had made my homage to the Reverend Father, I let him understand, whereby to be the more favourably heard, that I came on behalf of a Lady of Principal Quality, whose Conscience is troubled about all these Affairs that pass at this time in the Church. And to the end he might be better informed, and answer more accurately to every particular▪ I showed him the Letter you had sent me, He read it with good attention, and after he had commended the facile and natural manner wherewith it is written, he told me (with great ostentation, as venting a Profound Doctrine; and with that great disdain which it inspires towards the ignorant) that he did not see in the least any shadow of difficulty in the thing, and that it was drowning one's self in a drop of water. I told him however that it is not this Lady alone that drowns herself, Father Caesar that great Guide and Confessor (who doubtless is known to you) drowns himself too, though he thinks he hath saved himself very happily, by telling me a hundred times, that we must keep to the Body of the Tree. This Father did not much wonder at the Name of Father Caesar, He is a good Man, said he, smiling to himself, and shaking his Head. Perceiving this Father speak with so much Zeal, and so good an Opinion of himself, I expected that he would speak nothing but Oracles. How happy am I (said I, Sir) to have met with you! for I even imagine you will let me see the Heaven's open: Pray therefore do me the favour to tell me how you reconcile all that we see now adays, to that which passed formerly? O very easily, Sir, said he: You know, heretofore that it was, of importance for the honour of our Society (which one may well say are the surest Pillars of the Church) to establish the Infallibility of the Pope as an Article of Faith, that so we might get him on our side, and oblige him to use all his Spiritual Power for us against the Jansenists, who then made a cruel War upon us, and you see, God be praised, how we have succeeded. They have done their utmost Efforts to ruin our Doctrine, and rendered our Morals ridiculous and extravagant; and though in appearance they would needs bear us down with the Authority of the Fathers, Councils, and the Scriptures, we have nevertheless managed things so well, that they themselves have been declared Heretics. In fine, that dangerous Cabal hath been dissipated (said he) and are become Wanderers and Vagabonds, and can very hardly sinned any place of safety for themselves upon Earth. Now, as at present there is nothing to be feared from that side, and that other Affairs have occurred wherein we judged it our Interest not to have so great respect for the Pope, and to have much for the King, to whom we are infinitely obliged: We have believed that to maintain the Rights of his Crown, and to preserve ourselves continually in his Grace and Favour; we might follow the Opinion of many Doctors, who believe that the Pope may be deceived: so that you must not wonder if in divers times we believe different things. But Father, said I, does Religion then change with the Times? You deceive yourself, said he, it changeth not for all that, it remains ever the same, and is unchangeable; though according to divers occurrences we are sometimes of one Opinion, and sometimes of another. There lies the Miracle of the Doctrine of Probability, which far from shaking the Tenets of Religion, does confirm it; and no body knows better the value and price of it than ourselves, by the most frequent use we make of it. For by this means it is that we have spread Christianity almost thorough the whole World, and established it without any great contradiction in the midst of the most savage and barbarous. People, by suddenly suppressing what ever might quash or give any aversion or distaste. It is well known what we have done for the Glory of Jesus Christ in China: his Death and Sufferings Preached there, caused horror and exposed us to all sorts of outrages and violence. We believed therefore that Probably we might not tell them a word of it, and that it would suffice us to preach up his Miracles, his triumphant Ascension into Heaven, and all that, that might give them a pleasing and advantageous Idea. You cannot imagine, Sir, the progress that we have made, and do daily make, by means of this most Divine Doctrine of Probability, and that God hath doubtless inspired it into us, that we might labour more Profitably, and with less danger to our persons, in the Conversion of so great a number of Infidels. Whilst the Father was thus talking, I admired to him the conduct of those new Apostles, and compared them to those of the first Christians, who preached not the Gospel with so much precaution, and who had not for their guidance in their Mission, this Probability, which would have saved them much Blood: But it pleased not God to Inspire them with it. This Grace was reserved for these last Vessels of Election, who were to carry his Name more remote in the World, and render their labours more illustrious. But as this Father spoke with much zeal and sincerity, so I declared myself much satisfied. I am even ravished (said I) Sir, with all that you have told me, and if I understand it aright, it seems to me that the Pope's Infallibillity is but a Probable Opinion, upon which one may choose whether to be either for or against it, as it pleaseth one best. You are in the right, said he. Then give me leave, Reverend Father, said I, to ask you a little Question upon it, Can one impute a probable Opinion to any as a Heresy? Yea doubtless, said he, if the Opinion be probably Heretical. Then replied I, Father, It is an Opinion with those of your Society, That it is probably Heretical not to believe the Pope's Infallibility, for that is one of the greatest Heresies which you charge the Jansenists with; and by consequence you must now look upon, and shun all as Heretical, who have the same Sentiment: that is to say, the Gentlemen of the Parliament, and all the Bishops of France. You are too quick, said he, you have already forgotten that which we have newly established as a thing indisputable; and which you learn in our ablest Casuists, That in respect of a Probable Opinion, one may choose Pro or Con, which side you like best. Argue therefore a little more equally upon that Principle (said he) and draw your Consequences thence better. For if it be probable, That it is a Heresy not to believe the Infallibility, it is also Probable that it is no Heresy. Men have their choice to say either Yea, or Nay, as it is most advantageous to them. So then, Father (said I) though the Bishops, the Parliament, and the Jansenists do not differ upon the Subject of Infallibility; and though they all believe the same thing, it being of the highest Importance to you to lead and manage the Bishops and Parliament, you declare, them to be most Orthodox. But for the Jansenists, who are so contrary to you, you will ever declare them Heretics. Yes, it is so, said he, which we can do with a good Conscience, by directing our Intentions as we ought; and therein mind nothing but the glory of God, and that of our Society. But Father (said I) what would you do, if the Clergy and Parliament should contend with, or differ from you; would you spare them any more than the Jansenists? We would beware (said he) of engaging two such powerful Bodies against us; we would take such measures as might not hurt us. Prudence would suggest to us a Thousand Expedients to conjure down that Tempest. It were then convenient to dissemble for some time, and as occasion should offer to fall soul upon some of them, and render them suspect, to deter others. Are you ignorant of what we have done (continued he) to other Prelates, that dared to clash with us? I could name you a sufficient number, whose Doctrine and Conduct we have cried down. I remember it, Father (said I) we cannot tax you with being wanting in that. Death itself extinguisheth not your Resentments, so just are they. And to speak only of the late Bishop de Pamiez, all the World knows you reserve those Resentments still against him; and that not being able to exercise your Zeal against his person▪ you employ it to hinder (as one may say) his repose in his Grave; by rendering his Memory hateful. You, the Fathers of Pamiez, have particularly signalised yourselves herein. For the People running to the Sepulchre of this Prelate, and giving him the honours as to a Saint, you laboured with might and main to persuade them that he was damned, because he had Excommunicated Three of your Society. 'Tis in effect a Crime never to be remitted, neither in this World, nor in the World to come. Mock not (said he) every Prelate that Excommunicates us, is himself Excommunicated (ipso facto;) and if he repairs not this injury before he dies, and asks us not Pardon for his Timerity, it is impossible that he an be saved. But not to stray too far from our Subject, be persuaded (continued he) that there is nothing so commodious as our Doctrine of Probability; and notwithstanding all the Endeavours the Pope hath used against it, it shall ever continue firm with us. 'Tis in vain to oppose it, it is of absolute necessity in the World. What means else is there to reconcile so many things which seem incompatible? And how can we ever resolve the Case of Conscience of your Marchioness or Duchess? If after all this there remains any Scruple with her, let her but take the pains to come and see me, and I am confident she will be freed of all her Doubts. This Madam, is all the Solution I could draw from this Father; if it be not satisfactory, I see no better means than to accept his Offers; he is full out as willing as able; and I am, Madam,  
Your most humble and most obedient Servant, The Abbot of—  
FINIS.