ADDITIONALS TO THE MYSTERY OF JESVITISME.  
ENGLISHED By the same Hand.  
LONDON, Printed for Richard Royston, 1658.   

THE REPRESENTATION Of the Reverend, THE CUREZ OF PARIS, To the Reverend The CUREZ of the other Dioceses of FRANCE, Upon occasion of certain corrupt Maxims of some late CASVISTS.  
REVEREND SIRS,  
IF all true Christians, making truly but one Body, are to be guided by the conduct of the same spirit and same heart, and are, out of considerations of charity towards God, obliged to be tender of the spiritual concernments one of another, in those emergencies which Heaven is pleased to present them with; it must needs be, that all the Pastors of the Catholic Church stand in a far greater obligation to that duty. For it being expected that their charity should be much more shining than that of private men, as being the pattern and model thereof, it is accordingly but just it should more closely cement them together, and engage them beyond others, to mutual helps and assistances, for the better improvement & edification a●d those souls which God hath committed to their charge.  
Out of this consideration was it that we were induced to entertain with a favourable reception, what hath been represented to us by our Reverend Brethren the Curez of Roven in our late Assemblies. Which was this, That, the Reverend Curè of S. Ma●lou, one of the most considerable among them, having thought himself obliged to say something (in a Synodal Sermon, preached before his Grace the Archbishop of Roven, above eight hundred Curez, and abundance of other persons of quality) against the pernicious Maxims of certain Casuists, as such as disturb the order of the Hierarchy, and corrupt Christian Morality; And that, having since declared in a Sermon preached in his own parish, though he preached against those corrupt Maxims, yet he did not attribute ●hem to any Order, or to any Community or Body of men, but opposed them considered only in themselves, The Jesuits of the City of Roven have nevertheless thought themselves so m●ch disobliged and injured by the public disparagement done the doctrine contained therein, that they presented to his Grace the Archbishop of Roven, in the name of Brother john Brisacier Rector of their College in the said City, a Petition ●illed with injuries and calumnies against the Person of the said Cu●e of Saint Maclou; to the end, that, having blasted his credit and reputation, all others might be deterred from engaging in an attempt so hazardous as that of the public discrediting of what those scandalous Authors dare publicly write and openly maintain: That this unworthy treatment of their Brother had obliged them to assemble together to examine those points in Morality which had given the fi●st occasions of the difference: That to effect that, they h●d perused the Books out of which they had been taken, and that having made faithful Extracts thereof, they had found therein some propositions so extravagant, and so likely to pervert souls, that it f●rther engaged them to side with their Brother, to demand all together the condemnation thereof: That, to that purpose; they had presented a Petition to his Grace the Archbishop of Roven, who, having returned them answer, that that Affair was of general concernment, and reflected on the whole Church, expressed to them his inclinations to have the bus●nesse returned up to the right Reverend Lords of the General Assembly of the Clergy of France, then sitting at Paris. And this was it that gave them occasion to address themselves also to Us, to the end that by mutual and joint assistances, our endeavours might prove the more effectual to obtain a Censure of these Maxims, as such as are absolutely opposite to the rules and sp●rit of the Gospel, whereof they have sent us extracts, and to check the violence of those, who● by their power, would muzzle the Pastor's of the Church, who being appointed by God to be watchmen and Sentinels to the House of Israel, according to the words of the Scripture, are obliged to cry o●● and give notice of whatever may prejudice those soul●, whereof God will one day demand so severe an account at their hands.  
This advice of theirs, full of prudence ●nd zeal, having had a great influence upon us, hath put us upon a resolution in our late assemblies, not only to join our endeavours with those of the reverend Curez of Roven, but also to imitate them, by communicating to you this Affair which indeed is common to all, since it equally concerns us all that the Church, the chaste and undefiled Spouse of JESUS CHRIST, whereof we are entrusted wi●h the conduct, under the authority of our Lords the Bishops, should not receive any spot or pollution in her Morality, by Maxims that are corrupt, and absolutely contrary to her holy administrations; and that she should not any longerly subjects to the scandalous reproaches which her professed Enemies, the Heretics, burden her with upon this occasion, in that they would have her to be accountable for those pernicious opinions of certain private Casuists, though she hath ever opposed and condemned them by her Canons and Decrees.  
'tis with this design, and purely out of a consideration of doing the Church some service, and to the end you might be fully acquainted with all that passed upon this emergency, we send you a copy of the Petition, which the reverend the Curez of Roven presented to their Archbishop, with a faithful extract of some of the Propositions, taken out of a far greater number of others suitable thereto, which contain such a doctrine, as no man that hath ever so little tenderness of his own Salvation b●● must conceive a horror at; and among which we have only put in those that concern Morality, and not those that concern the Hierarchy. Whereof we hope this effect, that being bound up in the same spirit of peace, concord and charity, and embarked in the same desires of cultivating those souls which are committed to us all, you might join with us, as divers of the reverend the Curez of other Dioceses have already offered to do, and accordingly send your Letters of procuration or Attorney to the Syndics of our Company, authenticated by the testimonies of two public Notaries, and set at the bottom of the Extract which we send you of the propositions to be condemned; and to demand and prosecute jointly with us, as well before the Lords of the General Assembly of the Clergy of France, as elsewhere, as it shall be thought requisite, the Censure and condemnation of these pernicious maxims, which corrupt and Poison Christian Morality, and disturb civil Society, such as are those whereof we send you the extracts, and others of the same thread.  
That so, the people, whom God hath committed to our charge, under our Lords the Prelates, may henceforth be preserved from that mortal venom which inclines them to licentiousness and Libertinism: and that we may have occasion all together to praise and bless the Father of Mercies, for that he hath given us the power and confidence to do that which our duties obliged us to, without being deterred by any fear or humane considerations; as also for that he shall have done us the favour to make our endeavours upon this account instrumental and contributory to the salvation of those many Souls which have been redeemed by the precious blood of our Lord and Saviour JESUS CHRIST.  
Concluded, and signed by order of the Assembly of the reverend, the Curez of Paris. 

ROUSSE, Curé of S. Roch● Syndic.  
DUPUIS, Curé of the Saints In● Innocents', Syndic.   Paris, Sept. 1●, 1656.   

A COPY OF THE PETITION Presented by the Reverend the Curez of Roven to their Archbishop.  
To the Right Reverend Father in God, the most Illustrious and most Religious, the Archbishop of Roven, Primate of Normandy.  
THe Dean and Curez of Roven, whose names are under written humbly show, That ●or some years past, many great Prelates, and others of the Clergy, men venerable for their piety and abilities have observed, and accordingly complained as well in their writings as their discourses, that divers late Authors who have treated of Moral Theology and the Cases of Conscience, have taught in their writings and the books they have set forth upon these subjects, certain pernicious doctrines, such as corrupt good manners, and are absolutely opposite to the maxims of the Gospel. That the late Archbishop, your Uncle and predecessor was one of those, who made the greatest discoveries of the consequences of this inconvenience, which he bewails very much in that excellent Treatise of his, entitled De Rebus Ecclesiae, where, with a zeal● and earnestness worthy so great a Prelate, he bemoans the corruption of Morality, and the dissolution of Discipline which hath been occasioned by the destructive principles of the accommodating and complying Theology of the late Casuists, whose books he compares to those little penitential Treatises which were heretofore used as instructions to Confessors ●n the administration of the Sacrament of Penance, into which there crept so many errors and abuses, that the second Council of Ch●alons under Charlemaigne, and the sixth Council of Paris under Lewis the Debonair, thought themselves obliged to condemn them.  
But besides these matters of grievance for which we have the complaints of divers eminent persons of these times against the C●suists, it hath many times been thought necessary to prevent the further progress of the corrupt doctrine of some by Censures and other juridical ways, which course was taken with a Book writ by Peter Milhard, a Benedictine Monk, entitled, The grand Guide of the Curez; as also with that of M. Ber●in Berthauld, a Priest of the Diocese of Coutance ● entitled, The Director of Confessors, both which received their censure from the Theologal Faculty of Paris. And since th●t time hath the same course been taken with the Book of the Summary of Sins, written by Father Ba●ny, a jesuit, which hath been censured at Rome by the Congregation appointed for the prohibition and condemnation of Books, and in France by the Assembly general of the Clergy, April 12. 1642. as containing such propositions as might incline Souls to libertinism and the corruption of good manners, and violate natural right and the Law of Nations, excuse blasphemies Usuries, Simonies and many other the most horrid transgressions.  
And your Grace may take it further into consideration, how that it is expressed in the Act of Ce●s●re, that our Lords the Prelates had resolved to have a System of Moral Divini●y composed by ten or twelve Doctors of the most eminent of the faculty of Paris, which should be approved by the Prelates of this Kingdom, and received in ●ll their Dioceses, so in some measure to prevent the inconveniences occasioned by the multiplicity of books of that nature. And about two years after this censure was passed, that is to say in the year 1644. Father Hereau, a Jesuit, Re●der of the Case● of Conscience● in the College of Clermont in Paris, having entertained his Scholars with certain propositions prejudicial to the Lives of men, the University put in an Information against him for it, and presented to the Parliament three Petitions one after another. In the first whereof, dated March. 5. in the same year, the University prayest That the Jesuits might not be permitted thence forth to read Divinity in the College of Clermont or any where else. In the second, the University represents to the Court, and shows that the Doctrine contained in the writings of Father Hereau, is not to be considered as the opinions of one particular man, but as the doctrine of several Authors of that Society. And the dri●t of the third petition, is, to persuade the Court to suppress that book of Father C●ussinus, which is called, An Apology for the Religious men of the Society of jesus, wherein that jesuit endeavours to vindicate his Society from the charge put in against them by the University, and undertake●, ●n that Libel, to justify the pernicious doctrines which had occasioned the presenting of the two former petitions.  
While ●hese things were in agitation, the King having (advice had with his Council) received notice of the pernicious doctrines taught at the College of Clermont, sent for the Provincial and superiors of the three houses which the Jesuits have about Pari●, and discovered to them, in the presence of the Queen Regent his Mother, how much he was dissatisfied with the Propositions taught by F. Hereau; telling them that the Superiors were very much to b●ame for suffering such maxims to be brought upon the stage, as whereof the very knowledge were very dangerous, as being so far from obliging men to a regulation of their passions, that they encourage men r●ther to comply therewith. His Majesty further expressed his desires to the Superiors of that Order, that they would for the future be more careful to take notice of the doctrine that should be either published or taught in their Houses; that he would not take it for any excuse, they should allege their ignorance of the corrupt maxims that might be treated of by their Fathers; and that he would call them to account for what ever should be done amiss for the time to come.  
Whereupon, as it may be seen in the Order of the Council published afterwards, bearing date the 28th. of April 1644. th● sa●d Jesuits were, as they pretended, extremely troubled, his Majesty should have any occasion to take any thing ill as to the carriage of any Father of theirs; they acknowledged, that the said Father Hereau had not done well in treating publicly of such Questions, as were complained of; that they disclaimed them, thinking it very dangerous they should be either taught or treated of; and that for the fu●ure they wo●ld take such a course, as that in their Colleges there should not be advanced any thing that might prove prejudicial to the Public. The effect of these declarations of theirs, was, that the King, with the advice of his Council sent ou● severe prohibitions to the Jesuits and all others, that they should not for the future either in their public Lectures, or otherwise, treat of any such propositions, with an injunction to the Superiors to be very watchful that there should not, in any of their houses, things of that nature be advanced; and in the mean, that F. Hereau should remain secured in their College, till some further order should be taken about him by his Majesty●  
The noise and stir, which tho●e pernicious propositions of Father Hereau's did at that time rai●e about Paris, and particularly those that concerned the kill of evil speakers, revived the curiosity of a m●ny very learned and judicious persons to look more narrowly into the doctrine of the Casuis●s. The Authors of the books written at that time in defence of the University against the designs and attempts of the Jesuits, drew up a Catalogue of a many dangerous propositions, which may be found principally in two Books; whereof one is instituted, Academical Truths; and the other, The Answer of the University of Paris, to the Apologi● for the Jesuits, written by Father Causinus. But much about this very time, as also since, there have been published several larger collections, wherein are rallyed together abundance of abominable propositions, which are, in the said Collections attributed to the Casuists, and those the most eminent of that quality.  
This was it also, may it please your Grace, that gave us occasion, to examine with the greatest care we could, whether there were to be found in the books of those Authors, Doctrines so pernicious, ●s those that were cited in the Collections.  
The charge of Pastors which we exercise in the Church under your Authority, and the obligation that lies upon us, to prevent the Souls committed to our charge from being infected by this contagion, and the Priests who administer the Sacrament of Penance in our several perishes, from taking for a r●le these d●ngerous maxims:, and put them in practice in our Confession Seats, have engaged us to join together in this design, and we have with the same spirit and s●me heart consulted the books we could meet with, wherein we have ●ound a great number of erroneous, dangerous and detestable propositions, and have dr●wn up true co●ies of the same, which we present to your Greatness, accordingly to obtain the censure thereof.  
And whereas this evil hath spread itself so far, that it cannot any longer be either concealed or dissembled, it may be thought high time to hinder its further progress by some effectual remedy. For, things are come to that pass, that unless Episcopal Authority interpose itself and ●ise up, to condemn these lewd propositions, such of the people as are acquainted therewith might be erroneously persuaded that these opinions, being taught by Catholic Doctors, and tolerated i● the Church, are not corrupt, and that they may be followed with safety of conscience; which, if some sudden provision be not made against it, may produce very deplorable effects. For those that have but any thing more than ordinary inclinations to piety, will still be scandalised at it, the more dissolute will thence take occasion to some with more insolence and encouragement, and heretics will be sure to make their advantages of it, that is, think it a just ground publicly to discredit the Catholic Church, by laying at her door these pernicious maxims, as hath been done heretofore by the Minister Du Moulin in his book O● Traditions, where he reproaches the Church of Rome with the pestilent opinions of some of our Casuists.  
It is on the other side to be considered, that there never was so much necessity to abate the confidence of these newly-illuminated Divines, whereof we find the latter still adding something to the extravagances of their predecessors; which it were no hard matter to make appear by divers notorious examples that will deserve notice should be taken thereof. So that if some course be not taken to suppress a temerity so prejudicial to the Church● it's to be feared, that Time may hereafter so● bring things about, that men may take for sound doctrines and undeniable Truth, abundance of dangerous propositions, which the more ●eare-conscienced Casuists have not presumed yet to advance otherwise then as questionable and hardly probable.  
Your Grace having taken all these things into your serious consideration. We are further most humble Suitors to your Grandeur, that you would be pleased to employ that Authority, and that truly-Episcopall zeal which you have, to weed these cu●sed ●ares out of the Field of the Church, and to make way for the purity of Christian Morality to thrive therein, by rooting out these unhappy doctrines, by a Censure worthy yourself, that is, such as, no doubt, will encourage and engage other prelate's to do the same thing in their Dioceses; whereof what can be the consequence, but that the spouse of JESUS CHRIST, being found incorruptible and without spot as well in her Manners as in her doctrine, must put her enemies to silence, and inviolably preserve herself and persever in that purity which her divine spouse hath merited for her by his Blood. And whereas M. john Brisacier, calling himselve Rector of your Episcopal College, hath some days since presented to your Grandeur a Petition full of injurious expressions and calumnies against the person of M. Charles du Four, Abbot of Aulney, Treasurer of your Cathedral Church, and Cure of the parish of S●. Maclou; in which petition he treats the said du Four in no other terms then those of Temerarious, Seditious, refractory, abettor of heresy, and Detractor, and charges him with a many other scandalous and reviling characters, merely for having preached, with zeal and earnestness, against these dangerous doctrines, once in your presence, and before all your Clergy, and another time in his own parish, explaining to the people the commandments of God, and the wholesome Maxims of the Gospel, yet without the least derogation or injury to the jesuits: And where●s the main design of the said Brisacier in the Petition he hath presented to you, by way of complaint, is, to stop the mouths of the Pastors, and to hinder us from instructing the People committed to our charge in the purity of Christian Morality, and opposing those errors wherewith some do so much endeavour to corrupt it, it is the humble ●uit of your Petitioners● That it may please your Grace to enjoin and order him to make the said du Four reparation for the horrid calumnies and affronts contained in his said Petition, and oblige the said Bris●cier sincerely to disclaim and retract, ●s well by writing as by word, those detestable opinions. And in case you shall think fit to admit him the said Brisacier to plead for himself, that so there may be a legal proceeding in the business, that you would be pleased to order, that, before any privilege be allowed him, he be engaged to clear himself canonically of the character and Censure pa●sed and published against him by the late Archbishop of Paris, and withal to cause him to be acknowledged by his Superiors in all his complaints and pleas, and to submit, in all this● prosecution to your Tribunal and Jurisdiction, and further to declare from article to article whether he approves or disapproves the Propositions which the Curé of S. Maclou hath publicly cried down in his● Sermons, whereof there is a catalogue hereunto annexed, and so, that once done, join issue, and after all things have been fairly debated, to stand to your judgement upon the whole matter.  
And for our parts who are your Petitioners, and call upon you as our judge and Father, we humbly desire your grace will be pleased to continue us in your protection, together with the said Curé of St. Maclou, whose case we all make our own, and, by condemning these pernicious doctrines, keep those quiet and silent who would divert us from opposing the same, and discovering to the people the dangerous consequences thereof. And we beseech you further to consider, how insupportable it must be to the Pastors and Curez of your Metropolis, to see, that some particular persons among the Jesuits, should make it their business to stop their mouth●, and to divert them from preaching the truth of sound doctrine, and to oppose the extravagances of an erroneous Morality, while it is suffered that those very particular person● should publicly countenance and maintain them, as is done daily by the said Father Brisacier, as well by writing as discourse, as we shall find it no hard matter to prove, if he dares deny it●  
Nor does he do this himself, but, as if his example were contagious, the same thing h●th been done, and that with more scandal and danger, by Father de Bois, Regent in Divinity in your Archi-episcopal College, who, not thinking it enough, that he had beaten down and endeavoured to destroy, as he hath done this last year, that point of Ecclesiastical and Hierarchical discipline that is the best established in your Diocese, as having made several set discourses to his Scholars (who are in a manner all Priests well known and respected in our parishes) against the obligation of hearing parochial Masses, and against the Authority which the Prelates have to oblige the people thereto, hath, within this month, forborn his ordinary Lectures, out of a design to excuse, nay, indeed to maintain, the pernicious doctrine of the most disallowed Casuists of his Order, as having, among others, undertaken to justify that book of Father Bauny's, entitled, The Summary of Sins, and to make his doctrine pass ●or sound and innocent, though that very book had been censured at Rome, as also by our Lords the Bishops in a general Assembly.  
It was also with the same excess of confidence that the said Father de Bois hath presumed to vindicate Father Amicus, a divine of his Society, upon the subject of Murder to be committed on those who either calumniate or threaten to calumniate Priests or Religious men, ev●n to that height, as that in the last Lectures he read to his Scholars within these few days, he hath clearly maintained, that it was lawful for Priests and Religious men, to defend, etlam cum morte inva●oris, the reputation they have acquired by their virtue and prudence, when there is no other course to be taken to divert the detractor.  
All which when your grace hath taken into serious consideration, we humbly desire, you will be pleased to order the said Regent publicly to retract and disclaim the propositions he hath advanced, as well against good manners, as against the order and discipline of your Diocese, and that of the whole Church, and that a prohibition be issued out, that he may not for the future spread abroad any such scandalous doctrines, upon pain of those canonical chastisements incurrible by the contrary.  
And in the mean time, we shall pray unto God who is the great Master of all good and wholesome doctrine, that he would preserve your grace, to ●he end that puri●ie may be reestablished in his Church, and prosper y●u in all your undertake.  
And at the bottom were their Seals with the names ensuing, ●iz.  

Turgis, Dean of Chris●endome, and Curé of St. Vivian.  
Du Tour, Cu●é of St. Maclou.  
Du Perroy, Curé of St. Stephen, Les Tonneliers.  
Sancier, Cu●é of St. Denies.  
Voisin, Curé of St● Michael's.  
Thierry, Curé of St. John's.  
Chretien, Cu●é of St. Patrick's.  
Le Clerc, Curé of St. Andrew's.  
Picquais, Curé of St. Saviour's.  
Lorraine, Curé of St. Martin le pont.  
Avicen, Cu●é of St. Lo.  
De Sahurs, Curé of St. Peter's du chastel.  
Le Febure, Curé of St. Vincent's.  
De La Vigne, Curé of St. Peter's le Portier:  
Nicolas Tallebot, Curé of St. Andrew's pres Canchoise.  
De La Fosse, Dean and Curé of our Lady's Church, dela Ronde.  
De La hay, Curé of St. Amand.  
Mar●, Curé of St. Martin sur Renelle.  
Tirel, Curé of the Holy Cross, des Pelletiers.  
Le Prevost, Curé of Saint Herbeland's.  
Artus, Curé of St. Vigour.  
Gueroult, Curé of St. Nicalse.  
Des Marets, Curé of the Holy Cross, St. Owen's.  
Cotteret, Curé of St. Candus the younger.  
De Fieux, Curé of St. Laurence's.  
Teveneau, Curé of St. Stephen's the great Church.  
Le Cuiller, Curé of St. Mary's the Lesser.  
Faucillon, Curé of St. Nicholu●●   
The said Petition was communicated to the Proctor according to the order, of his ●race the Archbishop of Roven, made at his Archi-episcopal Palace of G●lllon, August, 28, 1656.   

A CATALOGUE of the PROPOSITIONS, Contained in an Extract made of some of the most dangerous Propositions of divers late Casuists, in point of MORALITY, faithfully taken out of their Works.  

I.  
SAint Thomas, (Aquinas) having ● clearly taught● Quodlib. 8. a. 13. and Quodlib. 3. ●. 10. that the opinions of Do●●ors hinder not but that a man may be guilty of Sin, when he acts against the law of God; these Casuists, on the contrary, teach, that an Opinion is probable when it is maintained only by one grave Doctor, and that a man may be confident he does not sin, though he quit an opinion which he knows to be true, and is the more safe, to follow that which is contrary thereto, and consequently less probable and less safe. This is affirmed by FILLIUCIUS, a Jesuit, Mor. Qu. tr. 21. c. 4. n. 128. TANNERUS a Jes. Theol. Scholar Tom. 2. disp. 2. q. 6. dub. 2. SANCHEZ, Jes. in Sum. l. 1. c. 9 n. 7. LAYMAN, Jes. Theol. Mor. l. 1. tr. 1. c. 5. Sect. 2. n: 6.   

II.  
Of a strange imagination which these Casuists have, that their opinions, being supposed probable do make that, which was sin before, not to be such any longer. CARAMUEL, in Epist. ad Ant. Dianam.   

III.  
That the Casuists are at liberty to answer according to the opinions of other●, though they thinks them erroneous, when they are likely to prove more acceptable to those that consul● them, that is to say, they may answer one while according to one man's judgement, and another according to another's, though contrary thereto LAYMAN, ●es. Theol. M●r● l. 1. tr. 1. c. 5. Sect. 2. n. 7. ESCOBAR, Princ. ex. 3. n. 24.   

IV.  
That the conditions which these Casuists require as necessary to make an action imputable as sin, may excuse an infinite number of crimes. BAUNY, Jes. Som. des pechez, c. 39, p. 906. of the 6. Edition.   

V.  
How they elude and annihilate the laws of the Church in the punishment o● the most horrid crimes. Escobar, Jes. Th. Mor. tr. 1. Exam. 8. c. 3. Praxis ex Societ. jesu Dec●oribus.   

VI  
That one may kill another to pr●vent ● box● o'th'●●r or a blow w●th ● stick. Azor● Jes. Insti●. Mor. Par●. 3. l. 2. p. 105. Filliucius jes. To. 2. tr. 29. c. 3. n. 50● L●ssius Jes. de Iust. & jure, l. 2. c. 9 dub. 12. n. 77. Escobar ●es. Mor. Theol. tr. 1. Exam. 7. c. 3. Praxis Soc. jesus. Becan. Jes. Sum. part. 3. tr. 2. c. 64. the Homicide. qu. 8.   

VII.  
That it is lawful even for an Ecclesiastic and a Religious man to maintain the honour he hath acquired by his learning and virtue, by killing him who derogates from his reputation by opprobrious speeches and calumnies. Amicus, Jes. Tom. 5. disp. 36. n. 118.   

VIII.  
The doctrine of Father Amicus that permits a Religious man to kill him tha● threatens to calumniate, maintained by Caramuel, as being the only true judgement upon that case, the contrary being not so much as probable. Theol. Fundam, Fund. 55. Sect. 6. p. 544.   

IX.  
That it is doubtful whether a Religious man having made use of a woman, may not kill her if she offer to discover what passed between them● Caramuel ibid. Sect. 7. p. 551.   

X  
That as it is lawful for a man to defend his honour against him that would rob him of it, by charging him with a crime he is not guilty of, so may he do it also, by killing him. Caramuel. Theol. Fundam. Fund. 55. Sect. 6. p. 550.   

XI.  
That it is lawful, according to some, in the speculative, and according to others in the Practic also, for a man to wound or kill one that hath given him a box o'th'ear, even though the other run away for it. Lessius, jes. de Iust. et jur. l. 2. c. 9 dub. 12● n. 79. Reginaldus Jes. in Praxi. l. 21. n. 62. Filliucius Jes. tr. 29. c. 3. n. 51● Layman Jes. l. 3. tr. 3. par. 3. c. 3. n. 3. Escobar jes. Mor. Theol. tr. 1. Exam. 7. c. 3. Praxis. Caramuel, Theol. Fundam. Fund. 55. Sect. 8. pag. 551.   

XII.  
That a man may kill a false accuser, nay, the witnesses produced by him, and the judge himself, when they cannot be otherwise diverted from oppressing the innocent. Tannerus Jes. To. 3. disp 4. q 8● d. 4. n. 83. Sanchez jes. Oper. Mor. in Decal● l. 2. c. 39 n. 7.   

XIII.  
That it is lawful to procure abortion before the child be quick in the womb, to save a Maid's life or reputation. Egidius Trullench in Decal. Tom. 5. l. 5. c. 1. dub. 4. n. 1. Et. quidam Theologus Socie●a●is jesu ap●d. Dianam, Part. 6. Tr. 8. Res●l. 37.   

XIIII.  
That it is lawful to kill him that gives ●s the Lie, or any way reviles us. Escobar Theol. Mor. tr. 1. Exam. 7. c. 3. Praxis Reginaldus Jes. l. 2.1. c. 5. n. 60.   

XV.  
That it is lawful for us to kill him that takes away our goods from us, even though he run away to avoid it, provided the thing be of value. Lessius Jes. de Iust. et jure, l. 2. c. 9 dub. 11. n. 66. & 72. Escobar, Jes● Theor. Mor. tr. 1. Exam. 7. c. 3. Praxis.   

XVI.  
That it is lawful upon certain occasions to accept ● challenge and to fight a duel. Escobar Jes: Theol. Mor. tr. 1. Exam. 7. c. 3. Praxis Layman Jes. l. 3. T. 3. part. 3. c. 3. n. 2. & 3. Hurtad● de Mendoza Jes. in 2.2. disp. 170 Sec●. 9 §. 82. Apud Dianam, Part. 5. tr. 13. Resol. J. 21. Idem Hurtado de Mendoza Jes. referente Diana, Part. 5. tr. 14. Miscellan. 2. Resol. 99   

XVII.  
That it is not Simony either to give or receive a temporal good for a spiritual, when it is given only as the motive, and not as the price. Grego●ius à Valentia, Jes. 3. to. 3. disp. 6. qu. 16. P●n. 3. p. 2039. et sequent. Escobar, Jes. Mor. Theol. tract. 6. ex. 2. c. 6. n. 40. Praxis Mil●ard, Guide des ●urez. ch. 63. Inst. 1. n. 2.   

XVIII.  
That it is not simony to obtain a Benefice upon the promise of a sum of money, when a man hath no intention to pay it. Escobar ●es. Moral. Theol. tr 6. exam. 2. c. 2 n. 14.   

XIX.  
That a Fortune-teller is obliged to restore what he hath received for telling one's fortune, ●f he hath not advised with the stars, but that he is not obliged to restitution if he hath consulted the Devil. Sanchez jes. Sum. (as. l. 2. c. 38. n. 96.   

XX.  
That a man is not obliged either according to the right of Nature, on according to the Laws of his Country to restore what he hath received for giving an unjust sentence, or committing an Assassinate, or an act of Adultery, but may lawfully retain it. L●ssius jes. de Iust. l. 2. c. 14. d. 8. n. 52.   

XXI.  
The encouragement, and the gap which these Casuists lay open for domestic frauds. Bauny jes. Som. des Pech. p. 213, & 214. Edit. 6.   

XXII.  
That a man is not obliged to make restitution for the Losses which a third person hath done upon our solicitation and procurement. Bauny jes. Some des Pech. p. 307, 308. Edit. 6.   

XXIII.  
That a man is not obliged upon pain of mortal sin to restore the total sum which he hath gotten together by a many little thefts. Bauny jes. Som. des Pech. p. 220. Edit. 6.   

XXIV.  
Usury palliated by these Casuists under the name of Major, upon whom they impose. Bauny jes. Som. des Pechez, p. 331. & sequent. Edit. 6.   

XXV.  
That Envy is no mortal sin when it is conceived only at the temporal good of our Neighbour. Bauny jes. Somm. des Pech. p. 123. Edit. 6.   

XXVI.  
That a Priest who hath received money of one man to say a Mass, may afterwards receive of another, as much as that part of the Sacrifice which belongs to himself amounts to. Escobar, jes. Theol. Mor. Tr. 1. Axam. 11. c. 4. Praxi●.   

XXVII.  
That it is a sufficient hearing of the Mass to hear the four parts of it at the same time. Escobar jes. Theol. Moral. Tr. 1. Exam. 11. c. 4. Praxi● p. 146. Edit. Lugdun. Anno 1644. Bauny jes. Moral. Theol. par. 1. Tr. 6. de praecepto audiendae Missae: qu. 9 pag. 312.   

XXVIII.  
Relaxations absolutely destroying the obligation of Fasting. Escobar, Jes. Theol. Mor. Tr. 1. Exam. 13. c. 3. Praxis.   

XXIX.  
The Casuists have brought the care which Confessors ought to have to judge of the disposition of their Penitents, to a simple demand whether they are so●●y for their sins, and have an intention not to fall into the like again; and pretend, that if they say, Yes, the Confessors are obliged to believe them. Filliucius Jes. Mor. Quaest Tom. 1. Tract. 7. n. 354. Suarez Jes. in 3. Part. Tom. 4. disp. 32. Sect. 2. n. 2.   

XXX.  
That the Penitent, though interrogated by his Confessor, is not obliged to acknowledge that the sin wherewith he charges himself is an habitual sin, into which he is wont to fall often. Bauny Jes. Theol. Mor. part. 1. Tract. 4. de Poenit. q. 15. p. 137.   

XXXI.  
That a next occasion of sinning being supposed to be that which of itself induces a man to commit mortal sin, and in which a man is seldom or never conceived to be, but he falls into that mortal sin, yet it is lawful for a man to continue therein, nay, to engage himself in such an occasion, out of a consideration of the spiritual or temporal good of himself or his Neighbour. Bauny Jes. Theol. Mor. Part. 1. Tr. 4. de Poenit. qu. 14. p. 93, & 94.   

XXXII.  
That a man that keeps a Concubine is not obliged to dismiss her, but only to promise that he will no● sin with her any more, it being supposed he cannot enjoy himself, and must lead a melancholy life without her. Sanctius, in Selectis Disp. disp. 10. n. 20. apud Dianam part. 5. Tract. 14. Resol. 108.   

XXXIII.  
That the consideration of a temporal concernment may oblige the Confessor to absolve a Penitent that is in the next occasion of sinning, though he quit it not. Bauny jes. Theol. Mor. Par. 1. Tr. 4. de Poenit. qu. 14. pag. 94.   

XXXIV.  
That it is lawful for a Confessor to absolve those that are in the next occasions even of Incest, without obliging them to separate, when their relapses are not frequent and in a manner diurnal, but only once or twice a month. Nay further, that a Confessor is engaged, toties quo●ies, to absolve the young Gentleman, that cannot forsake his Father's house nor dismiss thence the Servant-maid he ordinarily makes use of, though there be no likelihood he should forbear sinning with her, though he promise to do it. Bauny jes. Somm. des Pech. ch. 46. p. 1089. Edit. 6.   

XXXV.  
That a Confessor is obliged, toties quoties, to absolve those young people who grow worse and worse, and are guilty of frequent relapses into the s●me mortal sins, though they make it not in the least measure their business to reform their faults. Bauny jes. Theol. Mor. Part. 1. Tr. 4 de Poenit. qu. 15. p. 96.   

XXXVI.  
That a Confessor is obliged not to defer or deny absolution to those who are fallen into an habitual custom of committing mortal sins, against the laws of God, Nature and the Church, though they discover not the least hope of amendment. Bauny jes. Theol. Mor. Part. 1. Tract. 4. de Poenit. qu. 22. pag. 100   

XXXVII.  
That remorse for sin conceived out of a consideration of the temporal inconveniences ensuing thereupon, as the loss of a man's health or his money, is a sufficient qualification for his receiving the grace of absolution; if a man does but imagine that that inconvenience proceeds from the will of God. Escobar. jes. Tr. 7. ex 4. n. 91. Amicus jes. Tract. 8. disp. 3. n. 13.   

XXXVIII.  
That we are not obliged by any commandment of charity, to do any act of Love towards God, nor to observe any precept of his out of any motive proceeding from that Love, and that we are not so much commanded to love God as not to hate him. Ant. Sirmond jes. Deffense de la Virtue, Tr. 2.    

A LETTER From a Curé of ROVEN To a Curé in the Country, Giving an account of the procedure of his Brethren the Curez of the said City, against the doctrine of certain Casuists; and may also serve for a Refutation to a Libel entitled, The Answer of a Divine, etc.  
ARGUMENT.  
A particular account of the difference between the Curez of Roven and the Jesuits there, and the proceedings of the former therein. Monsieur du Four Curé of S. Maclou preaches against the corrupt Maxims of the Casuists, not cha●ging any particular Order therewith. The Jesuits only take alarm, and put up a detractive Petition to the Archbishop against him. Whereupon the Curez of Roven unite, consults the Casuists, find they maintain the doctrines charged upon them, and put up a Pe●ition to their Archbishop with a catalogue of the doctrines thereunto annexed; desiring the censure thereof. He sends up all to the Assembly of the Clergy at Paris who take cognizance of the business. The Author of The Answer of a Divine, etc. found an Impostor, and consequently a Jesuit.  
SIR,  
I Have received your Letter of the 13. current, wherein you tell me that your health being not in such a posture as would permit you to come hither to the Synod, where you were in hopes to understand what had passed between the Curez of Roven and the Fathers of the Society of jesus, a Friend of yours here had sent you a printed sheet, with this title, T●e Answer of a Divine to the Propositions extracted out of the LETTERS of the JANSENISTS, by some of the Curez of Roven; which answer hath been presented to the Right Reverend the Bishops met together in the General Assembly of the Clergy.  
I cannot but imagine how much you were surprised at the first reading of that Answer, and how that at the same time your judgement of it was, that it could be no other than an infamous Libel, and a scandalous Pamphlett purposely scattered abroad to blast the honour and holiness of the Church, derogating from the authority of the right Reverend the Archbishop of this place, and destructive to the innocence of the Pastors who endeavour to serve and maintain that divine Spouse of JESUS CHRIST.  
That you have also understood, how that the jesuits seem loudly enough to declare themselves the Authors of that piece, when they cause it to be sold publicly by the Booksellers belonging to their College, when they distribute it themselves in the houses where they make any visits, and do so exactly play the Mercuries to scatter it up and down, that we are obliged to them for its coming among those that are of our Archbishop's Council.  
And lastly, that you expected with some impatience a generous reply from the Reverend the Curez of Roven to that injurious and ill-instructed Divine, and how necessary you conceived it that such a course should be taken, to the end that all the world might be satisfied of the purity of their intentions in the cause they are now engaged in, their prudence in point of proceeding, as well in the enterprise as the prosecution, and the integrity of their Faith, which it was the main design of that Libel to cast a blemish upon.  
To satisfy therefore your desires as to these particulars, and to give you some account of an affair wherein we are all equally engaged by the common concernments of their Ministry; I am to tell you, Sir, that the Curez of Roven, having taken notice of a sheet that was scattered up and down full of impostures and calumnies against them, and being in a manner persuaded, as well by the hints you give in your Letter, as by other too too pregnant circumstances, that it was a production of the Jesuits, thought fit to make their complaint against it to the other Archbishop, by a Letter which they immediately writ thereupon, and to demand justice for the same of his Official, by a Petition which they presented to him, whereof I thought it not a miss to send you a copy, that you may see the justifiable motives of their complaints.  
That once done, they had resolved to sit down and be silent, so in some measure to express their moderation in suffering injuries suitable to the maxims of the Gospel wherein they instruct their people. They were, I say, content to be quiet, expecting the public satisfaction and reparation, which might prove the effect of those juridical courses they had taken.  
But having observed on the one side, that the proceedings were likely to take up much time, and that the Iesuit● in the interim made their advantage of their modesty, persisting still in the distribution of that Libel, giving out where ever they came that it could not be answered, nay, treating the Curez of Roven as such as were to be derided for their weakness and ignorance; and on the other side, having taken it into consideration that they are obliged to maintain the dignity of their Ministry, and that it is their duty to hinder that from falling into contempt, or their persons into disparagement before their people, through the horrid calumnies which the pretended Divine loads them with, representing them as seditious persons, abettors and fautors of he●es●e; They thought it concerned the honour of the Church and their own reputation, that the world should be acquainted with the sincerity of their Faith, as also that the Simple, who might haply be surprised by truthless suppositions, should be undeceived, and that, by answering that scurrilous libel with the greatest moderation they possibly could, they might satisfy and convince all those that are Lovers of Truth and Justice that their enterprise is holy, their proceeding canonical, and that they cannot be blamed by any for what they have done, but by such as are prepossessed by passion, or too violently engaged in the interests of a party they makes some advantages of.  
It was upon these reflections, and the wholesome advice in your Letter (which I have communicated to them) that they enjoined me to write to you what you now receive, and to entreat you to communicate it to your Brethren, and all other good people, as we shall do here and elsewhere, to the end that all the world may be satisfied of the equity of our Cause, and that those persons of quality, who shall come to the knowledge thereof, may conceive an opinion of us quite contrary to that which some would have persuaded them to, by atif●ces es and detraction.  
There needs no more than the simple, that is to say, the most sincere and most faithful relation of what hath passed in this emergency on the part of the Curez of Roven, to justify their proceedings, and to prove the Author and dispersers of that Libel guilty of malice and imposture. I shall not say any thing which cannot be confirmed by the testimonies of persons on whom no reproach can be fastened, nay, by that of the Archbishop himself; who being our head, our Judge, and our Father, hath also ever been our witness and our Oracle; and we should justly deserve his indignation, did we any thing without a reliance on his Approbation and conduct.  
The business, as to matter of fact, stands thus. Monsieur De Four, Curé of S. Maclou (whose abilities and worth are generally known) having preached two several times (as you have already understood) against those pernicious doctrines which tend to the corruption of good manners, the jesuits were immediately troubled thereat, and made great complaints of it to our Archbishop, in a Petition which they presented to him in the name of Father Brisacier, fraught with injurious expressions and calumnies against the said Monsieur du Four. These things coming to the knowledge of the Curez of Roven, they thought themselves obliged to engage in the quarrel of their reverend Brother, violently set upon in a difference wherein they were all equally concerned, since it is their duty to be watchful over sound doctrine and the purity of Manners, as that on which depends the safety of those souls that are committed to their charge.  
But that their proceeding might appear to be such as was the effect of a serious consideration of the Affair they were to engage in, they had a debate in one of their Assemblies, about consulting the Books, whence it was alleged, that the propositions and pernicious Maxims, preached against by the Curé of Saint Maclou, had been taken, to the end that true copies and extracts should be made of the same, and accordingly that the condemnation thereof should be required by Canonical ways, if the● were found in the Casuists, what quality or condition soever they were of● But, on the contrary, if they were not to be found in those books, that the prosecution might determine as to the Casuists, and be revived to procure a Censure of the LETTERS TO THE PROVINCIAL, wherein those doctrines, with the Authors that maintained them, were cited.  
Six of the Assembly were pitched upon and appointed to undertake that employment. They spent therein a whole month, doing all things with all possible fidelity and exactness; they sought out the places cited, they found them, word for word, as they were cited, in the Originals. They drew copies thereof, and reported the whole to their Brethren in a second Assembly, wherein for further certainty, it was ordered; That if any among them were desirous of further satisfaction as to those matters, they would be permitted to come to the persons deputed, into the places where the books were, to consult them and compare them as they pleased. This order was put in execution, insomuch, that for five or six d●yes after, there were seldom less the● ten or twelve Curez at a time, searching after the passages, and comparing them with the Authors, as being satisfied of the truth and faithfulness of the Ci●ations.  
What greater circumspection could be used in a proceeding of this nature? And certainly there needs no more to give an absolute defeat to the imposture of those, who, purposely to disparage the said Curez, and to rais● some clouds of division and Jealousy among them, affirm, that divers of them were surprised, and inconsiderately drawn in to engage in that party.  
Nor was their prudence less remarkable in the Petition presented to the Archbishop, in the name name and on the behalf of the said Curez. For, having been drawn up, and digested into the particulars to be invested on, by some of their Company appointed to that purpose, it was read several times in two or three several Assemblies, wherein were present ordinarily twenty or two and twenty Curez, in so much that at the last it was signed by twenty & eight.  
This certainly should be looked on as an argument of the union and good intelligence which is among the Curez of Roven, and that it is the same spirit they are guided by; not as proceeding from any combination, as it is maliciously objected by the Author of the Libel, but from the Love of Justice, and a tenderness for truth, which thus jointly engages them in this cause.  
Five were chosen out to go as Deputies from the Assembly to the Archbishop, to present to him the Petition and the Extract of pernicious propositions gathered out of the Casuists, and that worthy Prelate honoured them with so kind an entertainment, and so favourable a reception; he expressed so much satisfaction at their piety and zeal; he told them with so much earnestness and reality that he abhorred those corrupt doctrines, that they could not, from all, but conceive immediate hopes of happy succease of their enterprise.  
In a word, that prudent Archbishop, having first taken the conclusions of his Pr●ctor-General, and the advice of his Council, it was ordered by him, that the said petition, with the said ●xtracts, thereunto annexed, should be sent up to our Lords of the General assembly of the Clergy, to the end, that those pestilent doctrines should receive a more notorious and solemn Censure, by the decisions of so illustrious and and venerable an Assembly as that which is the representative of the Church of France, and whence we derive the Oracles of our Religion.  
But ere things were risen to this height, the reverend, the Curez of Paris having had notice of what was in agitation in our City about these matters, were s●irred up by the same spirit, and animated by the same zeal with those of Roven, they honour them so far as th●t they write to them, and to give them thanks for the affection and tenderness they had expressed for the purity of Christian Morality, they entreat them to send up their collections and memorial, and appoint eight of themselves, all Doctors of Divinity of the faculty of Paris to examine them, and accordingly to give the said Curez of Roven all the advice and assistance requisite in such a business. Since which time, being more fully informed and satisfied as to the matter of fact, they resolved to join with us in this cause, and to exhort the Curez of the other Dioceses of France, to demand jointly with them, of our Lords the Prelates (in a spirit of peace and charity, which ought ever to be attended by a true zeal) the censurt of the dangerous, propositions specified in the Catalogue and Extracts which they sent them.  
And our Archbishop himself, for his own part, to show how much he thought himself concerned in an affair of this importance, and the justice he was desirous to do the Curez of his chief City, sent up Monsieur Gaulde his Grand Vicar (whose virtue and abilities all have sufficient experience of) to present, on his behalf, the Petition, and Extracts made by the Curez of Roven to our Lords of the Assembly General with Letters of recommendation worthy his zeal and earnestness.  
Accordingly hath that honourable Assembly given ear to these just demands, it hath afforded them a favourable reception, it hath even publicly commended ●●e procedure of the Curez of Roven, it hath judged ●t justifiable and canonical, and taking cognizance of the business as such as Religion itself and the salvation of men's souls are very much concerned in, it hath appointed Delegates, very devout and very able men, to take it into examination. From all which cirrcumstances, we cannot but raise a certain hope, that God will strengthen them with his spirit, and fill them w●th his light, that their endeavours, to expel this mortal contagion, which tends to the poisoning of her children, out of the Church, may prove the more effectual, that she may be maintained in her most holy rules, and may flourish and fructify though the spirit of the Gospel, whence she derives that incomparable beauty which is so amiable to the sight, and wins her the heart of her divine Beloved.  
Thus, Sir, have I given you a true and sincere account of what passed in this Affair on the part of the Curez of Roven. I dare call God to witness, that it is nothing but the naked truth, and thence you may be pleased to consider, whether they have had any ground to traduce us; consider, what foundation they may have to blast our reputation with calumnies as they do in that Libel; consider, I say, whether it does not even in the title broach three signal impostures.  
For in the first place, the Propositions, which we desire should be censured, are not extracted out of the LETTERS of the JANSENISTS, as the Author sales in that Pamphlet. But they were taken out of the books of the Casuists; nay, if what he says wer● true, the extracts would be ten times larger and of greater bulk than the whole p●eces, out of which they are taken, as it were easy for us to demonstrate.  
Secondly, this catalogue and the extracts which the Jesuits have so great an aversion for, and are the ground of all their fury and exasperation, are not the work of the Curez of Rouën, who only drew up the Extracts which they presented to their Archbishop, and which the Archbishop hath sent up to the Assembly  
L●stly, it is far from truth, that this Answer of a Divine was ever presented to the said Assembly. Our Lords the Prelates, whereof it con●ists; would never have suffered such an affront should be done to the dignity thereof, nay, it is an act of the greatest contempt that can be committed against such an Assembly to direct to it a scandalous pamphlet without a name● such as is that Answer. No, those who are thought to be the Authors of it, are more prudent and better advised then ever to have attempted any such thing, though they are not to be numbered among those that have the most respct of Bishops.  
I should be over troublesome to you, and haply exceed the Limits of a Letter, should I make it my business to refute all the calumnies and impostures which are scattered up and down the body of that pamphlet, and therefore shall fasten only on some.  
This implacable Pamphleteer says, that we have put in an information against the jesuits at the tribunal of our Lords the Bishops, and we may say, on the contrary, that it is they themselves that have brought the information against themselves. For neither in our Petition nor our Extracts presented to the Archbishop do we any where tax the jesuits by name; if we say any thing of them, it is occasionally, and by way of instance; all that we desire being only the condemnation of the pernicious doctrines taught by some late Casuists, whoever they may be. But they have betrayed themselves by their own complaints and expostulation, they are wounded by their own weapons, Sagittae ●orum factae sunt plagae corum. Psal. 63. And they were the only men, who, Satanically zealous to maintain these doctrines, and to show themselves in a manner the Patronizers of Homicides, Simonies, and other the like crimes, have made all the noise, and raised that tempest which is likely to ●●ll so heavy upon them. Besides, we cannot be said to have presented to our Lords of the Assembly any petition or other piece to bring them into trouble there, it being certain that it is only the Archbishop himself that hath, by his Grand Vicar, presented them, and consequently this Jesuitical Secretary does Notoriously derogate from his Authority, and is not afraid in his Libel to be a little too peremptory with him and to traduce him under the name of the Curez of Roven.  
The next thing he quarrels at is that we are guilty of a frivolous busying of ourselves to weed out the corruptions that may be found in books, while they grow and thrive in men's souls, whence we should endeavour to root them up. This is an indeterminate charge of our idleness and want of courage in our Functions, but without the least consideration, that these Lesbian Maxims purposely sorewed up to a compliance with sinners (whereof we find the books of the Casu●sts but too full,) are the fatal seeds of so many corruptions and scandals as are predominant in this unhappy age; and that our time cannot haply be better employed, then in endeavouring to smother them, and to prevent them from growing out of those Books into men's consciences which are of themselves inclinable enough to entertain any thing that cherishes the passions, and complyes with the vergency of corrupt nature.  
Then he tells us, that it were a far better employment for our Assemblies to review the Hours of Port Royal, and adds, that the Faithful committed to our charge, do to this day repeat, at the feet of our Altars those very prayers that are contained in that book, to the reproach of Faith and scandal of the Church. We never had yet the least acquaintance with the Authors of those Hours, and therefore cannot be said to countenance them, and it is a prerogative of God only to judge of the intentions of their hearts. But it's to be hoped, this censorious Libeler will not think it much we should give them a charitable interpretation, and should avoid, upon this occasion, that reproachable waxinesse of nature (as he observes himself) that is so easily wrought upon at to hearken to and countenance calumny, though he himself hath not much endeavoured to avoid it here. Some more knowing and better Divines than he differ very much from his opinion of those Hours, because they are not prepossessed against them as he is, who supposes that the son of God is therein degraded from the title of the Redeemer of all men, because it is not there expressed in the Version of certain Hymns, though the same thing be found in several other places, and particularly in the 7th. ver. of the Te Dum And we would gladly refer him to the Hymns of the Roman Breviary corrected by urban VIII. of blessed memory. That methinks were enough to give a check to his sinistrous judgement of the persons that composed them, as to what concerns that article. And for the other, where he alledge●, that they have therein followed the version of Mar●t in the 17. ver. of the 138th. Psalm, to take away the Invocation of Saints; he betrays his want of consicience in imposing that drift upon them, since he is not ignorant, that though that Version be not the more ordinary, yet is it approved by above ten modern Jnterpreters, Jesuits, and others, men very learned and of unsuspected faith, who stick close to the Hebrew text. Besides that in the Hymns, Litanies and Prayers of these Hours, the intercession of the Saints is therein very often insisted upon. What probability is there then, that, if some of our Parishioners make use of them, it must needs he to the great reproach of Faith and scandal of the Church?  
He would ●urther put us into an alarm against the memory of the late Abbot of S●. Cyran, whom he charges with the reviving of certain propositions of Wiclef which blast the dignity of our character. But let him take good heed that this accusation, which he advances to put a flurre upon him, proceed not, either from want of diligence in the reading of his works, or an excess of passion against that great man, inclining him ●o disparage them. As there is not hardly any one that is unaquainted with his excellent and glorious endeavours for the defence of the Priesthood of jesus Christ, so methinks should it be heard for any one to imagine that he had any design to blast it in his letters, which are all most Christian, and full of piety. For, in a word, not to meddle with the two last propositions, since our Divine hath no● thought to cite the places, out of a prudent fear that in case we should examine them we might discover his foul play in falsifying and distorting of them, he hath suppressed out of the first a word that is essential and of importance purposely to give it a wrong sense, and to make it odious. 'Tis not our business to write a panegyrics for Monsieur de S. Cyrian, but only to bear witness to the truth, and the Author of the Pamphlet must give me leave to tell him, that his way of proceeding is not justifiable. In the 93. Letter, which he citys, we find, that the Church hath a power to take a course with Priests of ill lives, and to cut them off from any relation to her, if she think it fit, and that if she do it, they are no longer to be reputed Priests, but to be looked on as secular persons. This faithful Secretary hath left out the word reputed, which is to be seen in all the latter editions of those Letters, and was omitted only in the first printed at Paris, through the Printers negligence, and is accordingly put upon his score among the other Errata at the beginning of the Book. Let him then but restore that word to the passage forerecited, and he will find the Doctrine of that Letter to be the same with what is taught us by the Church in her Canons, that is to say, that Priests degraded, and such as, for their lewd lives and notorious crimes, have been deprived of Tonsure and the long robe, which are the honourable badges of the Sacerdotal Function, are not to be looked upon or reputed as Priests, ●●t such as are reduced to a secular qualification; though, all this supposed, they do not lose the divine Character of their Ordination. The case being thus fairly cleared up, we are content the Author himself should be judge in the difference, appealing from himself misinformed to himself better informed, or less prepossessed, to dec●de, whether such propositions as these, are those of the infamous Arc● Heretic Wiclif, and whether in our Assemblies, we should make it our business to conspire their Censure.  
He further plays the Admonisher, when he tells us, that our endeavours would be more serviceable to the public should we prosecute the suppression of the Scandalous LETTERS; published, (as he says) with so much● defiance of punishment ever since so long a time against the honour of Sorbonne and all Divines. But he says too much to be credited. For were it true, that those Letters were published to the dishonour of Sorbonne and all Divines, whence comes it to pass that the College of Sorbonne and all the Divines of the whole Church do no● combine against them to have them condemned, prohibited, suppressed; Whence comes it that the jesuits (for whom this Secretary apologises all the way) make it their complaint wherever they come that those Letters are Leveled only against their Society? Whence comes it th●t only they of all others took the alarm ●hereat? And if they are so much employed in fight against the Enemies of the Church, and in courageously standing up for the conc●rnements of jesus Christ, as this pamphlet would make us believe they are, whence comes it, that, when they pretend to refute the Letters, which are so insupportable to them, they direct their Answers only to those which oppose their corrupt doctrine, and that pernicious● Libertinisme which they introduce into Morality? How comes it that they are so silent as to the four first Letters? How can it be that they have hardly a word to say of them, tho●gh they hold them to be injurious to the Grace of the son o● God, and the sacred decisions of his Church? Needs there any more to demonstrate that they, out of a set design, forsake the cause of jesus Christ, and slight the advantages of his divine spouse, when it lies upon them to make good their own interests, and the transient lustre of their Society seems to be falling into some eclipse? Is this the glorious employment they make such brags off? But how ere it be, we declare, that we do not th●nk ourselves concerned in those Letters, otherwise than it may be lawful for all others to be, that is, that we look on them as such as may somewhat ●urther the discovery of errors, that so they may b● the better avoided; leaving the judgement thereof to our Lords the Bishops.  
This writer hath a further accusation against us, which is, tha● we blow the coals of that heresy which is now breaking forth in●o flames in the house of God, and cruelly persecute those who make it their endeavour to quench it. For which he adds this reproach, that the unjustice of our prosecution tends to the prejudice of Faith, and the re-establishment of Jansenisme● yet further blaming us, for that we are engaged in a combination, and endeavour to sacrifice the Master's o● both ancient and modern Divinity to the passion of the jansenists, so to be offered up a● the public victims of Heresy. And so goes even to the end with discourses much of the same nature, very unworthy the name of a Christian, and most injurious to the Pastor's of the Church.  
— Tantaene animis caelestibus irae?  
Who could ever have expected that a Divine should have treated us in these terms? Or imagine, that a spirit perpetually covered with the robe of Charity should persecute us with expressions so full of gall and so maliciously satirical? However, we think it no hard matter to forgive him. But when we truly consider his language (which is far different from that of Heaven to the anointed ones of the Lord) w● presently find, that he is but too close an imitator of those whom he vindicates, and that we may well take occasion to tell him, V●rè et tu unus ex illis es, nam et loquela tua manif●stum te facit. For when they find themselves called to account, either for attempting any thing against the Hierarchy of the Church, and the privileges of the Pastors thereof; or for maintaining the most dislut● and most extravagant opinions of the late Casuists, such as are absolutely destructive to the purity of Manners, they are in a manner reduced (out of an ingenious, but withal a diabolical p●ece of Reynardisme) to this one evasion, or rather injury of jansenists, which they make their bulwark and last refugee where being once gotten into, they think themselves out of all danger, and whence they believe they may, without any fear, shoot the prisoned arrows of the most cankered detraction against those who only quarrel at their errors and irregularities.  
And of this I have a clear and pertinent example to give you. For I beseech you, sir, do but consider what relation there is between the Propositions condemned by the Constitution of Innocent X. which ar● the subject of jansenisme, and the doctrines now in question, and whereof we demand the censure? The former are of Grace and Free will; and the latter relate only to Morality. The former treat of the most sublime, and most mysterious points of all Scholastical Divinity, such as only Doctors, and the most knowing are able to look into; and the latter are only decisions relating to the conduct of Christian life, wherein it is requisite that every one be instructed. What ground then have the jesuits to charge us with this injury? Upon what account do they make it their main business to persuade the people, that their Pastors, who are their spiritual guides, and on whom depends the salvation of their souls, according to the Scripture, ex quibus anima populi pende●, countenance Heretics, and make use of their arms? Or rather why would they have the world believe that there ●s a new Sect of Heretics, and a sort of enemies now rising that set the Church on fire? We declare that we know not any, that we do not so much as see this fire, and that if we could perceive it, we would be among the first that should endeavour to quench it. Whence comes it then, that they make such an ignominious parallel as that of comparing Priests and Pastors of the Church to Huss●●es, Lutherans, and Calvinists, which is the greatest affront and derogation they could have been guilty of in relation to the character and employment they have in the house of God? Is it that they would make them unserviceable in their Functions, and their Ministry, by this injurious bringing of their faith into suspicion, and by those false impressions which they so much endeavour to make in those whom God hath committed to the●r charge?  
But what! Can it be objected to the Curez of Roven, that they are not in an absolute and perfect submission to all the orthodox truths of the Church? Do they not instruct their parishioners in the inviolable maxims of the Gospel, and the adorable Mysteries of Religion? And do they not endeavour as much as lies in their power to reduce the enemies that oppose them? Is not their doctrine sound, and their word irreprehensible, as the Apostle would have i●, in his Epistle to Titus? Is not their Archbishop, to whom they are accountable, satisfied with their conduct, and the integrity of their Faith? Is not the whole city a sufficient testimony of their good and wholesome instructions? And do not the jesuits know well enough, that we have all published the Pope's Bull, and the Mandate of our Archbishop concerning the five propositions justly condemned at Rome? Is there any one among us that hath maintained, taught, or preached any of them? Or hath otherwise dissented from the sacred Constitution of the Vicar of JESUS CHRIST?  
Wherein then do the said Curez countenance Heretics? Wherein do they afford them their name and interest? As in imposed upon them by the Libeler. What is it that makes them the cruel persecutors of the children of the Church? It is because they pre●er the most undefiled, and most sacred rules of the Gospel, before the dangerous instructions of the late Casuists? It is because they are in love with the holiness of the Church their Mother, and conceive a certain horror to see her defiled by her own children, through the doctrines of those, who, incapable of being their Fathers, will needs be their dangerous Tutors and instructors? Is it because they demand of their Arch Bishop, (the Judge of sound and corrupt doctrine) the censure of those pernicious propositions that are the destructive Vipers of all Morality? But are they not obliged to this watchfulness, to prevent the tears from growing up in their Master's field, and that the souls for which they are accountable at the Tribunal of God should not be infected by that mortal poison? I can assure you, Sir, that they were not stirred up by any other motives in all this affair; that by the grace of God, they will not be guided by any other, and that if their enemies will not give over persecuting them and charging them with Calumnies● they will nevertheless endeavour the discharge of their duty, and as much as they can reassume more and more courage, to bring things so about, that Innocence and Truth may triumph over violence and Imposture.  
In the mean time, Sir, let us continue nnited in the spirit of peace and charity, in the midst of these disorders, which God will, in his good time, put a Period to. And let us withal generously maintain the concernments of our common Mother, whose breast, as it ought, so it ever shall even to the end of all ages, be ever full, as well of the most pure milk, and most powerful wine, of the celestial and divine truths of JESUS CHRIST, the Master, Doctor, and perpetual dictator of his Church, as of the precious treasure and inestimable riches of his Graces, which he sheds into all souls, but especially the souls of the Faithful, in the quality of Saviour, deliverer, and universal Redeemer. Sir, be pleased to afford me your prayers to him, that I may not be so unhappy as to resist his Grace, or deprive myself of it by my unthankfulness towards him, and the abuse of my Liberty.  
I am. etc.   

A Petition of the Curez of Roven to Monsieur the Official, presented the 26. of October, 1656. To Monsieur, the Official of Roven, or to Monsieur his Vicegerent. The humble Pe●ition of Master Peter Chrestien Curé of St. Patrick's, Mr. William le Cler●, Curé of St. Andrew's; Mr. John de Sahurs, Curé of Saint Peter's du Chastel; and Mr. Stephen de Fieux, Curé of St. Laurence; on the behalf of themselves and their Brethren the Curez of Roven.  
Showing,  
THat within some few days past the Jesuits of the College that is within the said City, and particularly Father Brisacier, F. Berard, and F. de la Bri●re, have dispersed up and down to divers persons, a scandalous Libel to the great disparagement of the Petitioners, entitled, The answer of a divine to the Propositions extracted out of the LETTERS of the JANSENISTS, by a certain Curez of Roven; which answer hath been presented to the right Reverend the Bishops of the Assembly General of the Clergy.  
That the said Libel is fraught with lies, ●alse reports, impostures, and bitter calumnies very much to the disparagement of your Petitioners. For the Author does therein lay it to their charge that they are the first kindlers of that fire which now begins to break forth in the house of God, and that they are the cruel persecutors of those who endeavour to quench it. That he further reproaches them, that though it is their duty to be tender and watchful over the Church, yet they shut their eyes so as not to see the danger that she is in a manner fallen into, and that they are so far from making any opposition against her enemies, that they quarrel with her children. He says that they insist upon the advantages which Heretics pretend to have against her, and though he seems unwilling to lay an imputation of Heresy equally on all, yet would he have them discover strange symptoms thereof in that action of theirs. He charges them with a reproachful easiness of nature, such as inclines them to give credit to and countenance calumny. He says that the unjustice of their prosecution tends in effect to the prejudice of Faith, and the reestablishment of JANSENISME. He blames them for traducing Monsieur du Val, as a criminel, not knowing what they do. He says that these Curez, (meaning the Petitioners) combine together in a design to sacrifice the Masters of both ancient and modern Divinity, to the passion of the jansenists, and to offer them up as public victims to Heresy. He says that they prosecute a charge against all Catholic Universities, and all orthodox Doctors on the behalf of jansenisme. He says that the voice of the Pastors of Roven is no more than the Echo of those malicious Letters that are written at Port-Royal, and sold at charen●on; that the enterprise which the Curez of Roven are engaged in, is frivolous, as to the design, and unworthy the prosecution of a prudent man. To be short, his writing is filled up with divers other expressions of the same nature, which are all most untrue, and tend very much to the discredit of the Petitioners; and he grounds all his injuries and all his reproaches on a matter of fact absolutely supposed; that is to say, that the Petitioners have put in an information against those whom this writer makes it so much his business to vindicate (whom he sufficiently discovers to be no other than the jesuits) and have impeached them at the tribunal of our Lords of the Assembly of the Clergy, of having corrupted the whole doctrine of Morality; supposing withal, but untruly, that the petitioners had presented to that honourable Assembly, an injurious catalogue of the propositions that concern Moral doctrine. Which is a falsity and palpable imposture, since it is evident, that the petitioners neither were sent, nor did send to the Assembly, that they have not impeached any one, that they never presented any catalogue or any propositions.  
But the truth, as to the matter of fact, is this, that the Petitioners desirous to be fully satisfied whether the doctrines that were contrary to the holiness and purity of Christian Morality, which so many learned and able persons have so long since quarrelled with these Casuis●s for, were really to be found in the books of those Authors, some of them, appointed by consent of their Assembly, had accordingly undertaken the examination thereof: and having found in divers books of those writers, the greatest part of the propositions laid to their charge, they drew a faithful extract thereof, and having reported the whole business in a●nother assembly, they unanimously resolved to have a petition presented to the Arch bishop, to demand of him the condemnation thereof. That this being accordingly put in execution, the Archbishop had sent up the said petition, with the extracts thereunto annexed, to the Lords of the assembly held at Paris, as being an affair of general concernment, and such as the whole church was interes●ed in. And having to that purpose sent up Monsieur Gaulde, his Grand Vicar to make a report of the whole, with a Letter from himself, powerful and worthy his zeal, the said assembly took cognizance thereof, and immediately appointed certain Commissioners to examine the business, to the end, that upon the return of their report, they might proceed to judgement.  
That the business came to this head as to matter of fact, is a thing so well known that the Author of the said Libel could not be ignorant thereof. Whence it may be easily inferred that when he attributes to the petitioners, what hath been done only by the means of the Archbishop, his main design was, to fasten all the injuries and invectives of his defamatory pamphlet upon the said Praelate. For it being a thing out of all dispute, that neither the Curez of Roven, nor yet those of Paris presented to the assembly any propositions concerning Morality, and that there was not any thing of that kind brought thither, but by the means of our Archbishop, yet does not this detractor think it much openly to direct his calumnies against him under the name of the Curez of Roven; affirming that the Heretics, whom he makes the Authors of the propositions, daring not to appear themselves for fear of being dismissed with reproach, yet there hath not wanted some that durst present in so honourable an assembly, what should rather have been cast into the fire.  
And it is this bitter re●lection of the Libeler which the Petitioners are most troubled at, as conceiving themselves less wounded in the disparagement they receive in their own reputation, then in the injury done their Head, whom the respect due to his eminent dignity should have secured from all the assaults of calumny, and that especially in an occurrence, wherein he hath been honoured with the eulogies of our Lords the Prelates and the most considerable persons in the State, who have highly celebrated his prudence in the management of this whole affair.  
Now though the said Libel be leveled against the ●aid Archbishop after so audacious a manner, yet hath not that consideration ●ny way hindered the Iesuit● (who in all probability are the Authors thereof) from being the dispersers of it, and bringing it into divers houses of Quality in this City; nay so far, that F. dela Briere hath distributed of them even in the palace of the Archbishop, to divers Ecclesiastics of his Council.  
These things being t●ken into consideration, as also that the said Pamphlet is derogatory to the honour of our said Lord the Archbishop, that it is fraught with malicious calumnies against the Petitioners, and falsely supposes that there are in this Diocese, and within this City such pernicious heretics as have sold their Souls to impiety, and heighten the flames of a new heresy, whereof the Author charges the Petitioners with a design of promoting and countenancing the reestablishment, as it is alleged in the said Libel hereunto annexed; It is humbly prayed, That you would b● pleased to order the said Father's Bri●acier, Berard, and dela Briere to appear● before you in person, that they may discover and declare from whom they had that defamatory Libel which they have distributed to divers persons, as the Petitioners are able to prove and make appear, in case it be denied. And that if it fall out, that the said jesuits will no● appear and discover the Author of the said Libel, that it be taken for granted that they caused it to be writ and Printed; and as such, and distributers of th● same, that they be condemned to make reparation in point of honour to the Petitioners, as notorious detractors, impostors, and disturbers of the public peace, and other penalties, which the Petitioners refer to the zeal and prudence of ●he Proctor general of the Archbishopric to demand against them according to the evidence that be brought him; and to that end it is desired that he may be appointed to carry on the bu●●ness jointly with us. And it is further prayed that a prohibition may be issued out that they may not for the future publish or distribute any such Libels upon p●in of excommunication ●pso facto, and other canonical punishments specified in the holy decrees, against the Author's of scandalous Libels, and that th● Sentence which shall be passed hereupon be read and publist●d in the several Churches, ●nd other places where it shall be thought fit, that the people may be undece●v●d, as to the calumnies, injuries, and defamatory impostures whereby the said jesuits would blast the reputation of the Petitioners in the said Libel, And you will do justice.. And signed by the said Chr●sti●n, le Cler●, de jaehurs, de Fi●ux; & le Vigner Proctor, with their several Subscriptions.   

A REMONSTRANCE Of the Reverend The Curez of PARIS to their Lords of the Assembly General of the CLERGY, When they presented to them a continuation of the Extract of divers pernicious Propositions advanced by the late Casuists.  
MAY IT PLEASE YOUR HONOUR'S,  
THe favourable reception we have found in your honourable Assembly seems not to us a less remarkable discovery of your Goodness towards us, then of your zeal for the undefiledness of Christian Morality. We have inferred ●rom it, to our more than ordinary comfort, that all the artifices which some have made use of to bring an odium upon us, have not proved so effectual as to surprise you, and to make you in the least measure unsatisfied of our inviolable submission to Episcopal Authority. And certainly it must needs be a strange thing, that those who make it their main business to render it as despicable as they can, and have so often given you occasion to oppose their Attempts against the Hierarchy, should be guilty of an imagination that they could raise jealousies in you of those, who think it a glory to them, that they have not any privileges whereby they might be exempted from the dependence they have on their Prelates.  
For your Honours may be pleased to consider, that they could not upon any occasion betray a more groundless pretence of their detraction, since that, ever since the first breaking forth of this business to the present, we have not done any thing but what discovers the respect we have for your sacred dignity. The Reverend Clergy of Roven who first set this business on foot, and made the first complaints about it, brought it before their Archbishop; all the end that we had in countenancing and furthering what they did, was only to make a joint address to your Assembly; and when we solicited the Curez of the other Dioceses to join also with us,, we were very far from thinking it should be done wi●h any derogation from their Bishops. Your honours will, we hope, have that opinion of us, that we are not to learn the obligations that lie upon us, or the limits of our duty. We thought it a breach thereof to continue any longer silent, when we see the Church overgrown with a poisonous Morality, more corrupt than that of Pagan's themselves; nor are we ignorant on the other side, that we are excusable in the sight of God, by discovering the horror we conceive thereat in our endeavours to raise an impression of it in all the souls committed to our charge, and in addressing ourselves to the Princes of the Church, to represent unto them the pernicious consequences thereof.  
It lies upon your honours to prevent the ●urther progress thereof by a legal and authentic condemnation, since it is to your Authority that God hath particularly committed the discernment of sound and corrupt doctrine, and the care of being guides to the people of God, by rules that are wholly divine, according to the word of the grea● Pope, Innocent I. to a certain Archbishop of France; Disciplin● deific● populum ●rudi●● deb●mus. And that which is added by the same Pope, in the place before mentioned● vice that it is to be feared, that the silence of the Bishop● be not taken for their consent to the dissolution of Morality, Ne ●ilentio nostro exist●●●●mur his pr●b●●e cons●nsum, dicente Domino, Videbas ●urem, u● cu●re●●● cum ●o, is, at this time, more considerable than even. For the extravagance of these writers is come to tha● height, that making their advantages of the lenity of the Church in poin● of toleration, they presume to affirm it openly, that she co●ntenance● their irregularities, because she suffers them. This is no more than what hath already been made appear t● your honours out of F. Baun● a Jesuit, and what may be seen yet further in another of the same Society, whose name is Mascarennas', who being equally d●●●●ou● in F. Ba●ny to establish this extravagant proposition, Th●t it is sufficient, so as to fulfil the precept of hearing Mass, if a man heare●●wo halves at the same 〈◊〉 from several Priests, imagines it excellently well maintained by this erroneous and dangerous principle, That the Church, without any opposition, suffering that opinion should be published, is an argument that she● approves i●.  
Thi● Maxim which carries within it, without exception, all the Errors which th●se C●suis●● have published, must need● oblige your honour to find out some speedy remedy against evils that grow daily mor● and more predominant● and which those that introduce them endeavour to establish by principes that make them incapable of any remedy. For their temerity i● come to that p●t●●, ●s to pretend that th● Authority of the Bishops cannot give them ●ny check. They have made no difficulty to maintain, (〈◊〉 you may perceive by the Extract● which we now present you with of a new d●●●●e●) That th● Bishop● cannot prohibit th● Books of the Casuists, such as are those of Diana; (one of the most extravagant that ever were) otherwise then as Marchandises, or, at the worst, but as prejudicial by accident, and not condemn them as evil in themselves: and that, when four or five of these Authors agree in the same opinion, it is so far probable and safe in point of conscience, that unless the Church mukes the contrary thereto an Article of Faith, it can no more cease so b● such, then four can cease to be four.  
Thus is it, may it please your honours, that these writers do at the same time invest simple private men with a pernicious power to overturn at their pleasure all Christian Morality, and would divest the Successors of the Apostles of the right which JESUS CHRIST hath endued them with, to prevent the extravagances of man's wit from corrupting the truth of his Gospel. But this also considered must needs engage you the more to make them feel the weight of that Authority, which they would deprive you of and receive, to the advantage of the whole Church, the examples of your Predecessors and your own.  
It is not unknown to your honours, how that in the beginning of the Ninth age, the Church of France did by the severity of her Canons, put a stop to a licentiousness much less considerable than that which is now so prevalent. There started up of a sudden a many trivial writers, who put out a sort of books called Penitentials, to regulate, as they thought fit, the penance to be inflicted on Penitents, according to the diversity of sins. But having by that erroneous indulgence deviated very much from the regulations specified in the Canons, the Bishops of France assembled in the II. Council of Cha●lons upon S●one, and in the VI of Parls, ordered, That all Priests should forbear making ●ny account of those Penitential Book●, as also that they should be absolutely abolished, nay burnt, to the end they might not prove an occasion to deceive the Priest's that read them, and consequently the people. Whereas there are many Priests, says the Council of Paris, Can. 32. who either out of negligence or ignorance inflict penances on those that confess their sins, otherwise than it is provided by the Canonical Constitutions, making use, to that purpose, of certain writings which they call penitentials, contrary to the holy Canons, and by that means cure not the wounds made by sin, but cherish and continue sinners therein by an over-indulgent dressing thereof, drawing upon themselves that malediction of the Prophet; Woe unto those that sow pillows to all Elbows, and make cushions for the heads of men to seduce them; we have ordered, by a general consent, that every Bishop shall within his Diocese cause strict search to be made after those erroneous writings, and having found them, shall cause them to be burnt, to the end, that such priests as are ignorant may not any longer make use thereof to the destruction of souls.  
Now we humbly entreat your honours to consider what comparison there is between the excesses against which these holy Bishops your Predecessors have acted with so much zeal, and those whereof we now humbly beg the suppression? It was not laid to the charge of those composers of Penitential Directions, that they had excused or authorised crimes, but only, that they had taught the Priests to inflict pen●nces less severe than those that were prescribed by the Canons. Nay even as to that point, how much more reserved were they then those of this age? For the greatest licentiousness they are taxed with is that which is condemned by the same Council in the 34. Canon, viz. that they had imposed on a detestable crime a penance of less continuance than 25. years, which was the time prescribed by the Council of Ancyra, whereas these now reigning think it not enough to take away all the punishments imposed by the late Popes on the same crime, but are so presumptuous as to maintain, th●t those Confessors that are careful to promote the spiritual good of men's souls ought to send the Laics to the holy Communion, and the Priests of the Alter the very day, that they had committed those abominations, worthy of all the fires of Heaven, Earth, and Hel.  
Thus have we discovered to your Honours the proceedings of those exemplary men that have preceded you in the government of the Gallicane Church. They have not given way, as they say themselves, that the faithful should be abused by vain hopes, and the deceitful promises, which they might flatter themselves with out of corrupt Books. And it must needs be by following so wholesome an example, that you have already broken the ice and put a stop to this torrent of licentiousness and errors, by condemning the books of the s●id Father Bauny, who published them in France, as containing Propositions inclining men to Libertinism and the corruption of good manners, and doing violence to the Natural right, and the Law of Nations, excusing Blasphemies, Usuries, Simonies, and divers other the most enormous sins, as if they were light peccadillo'●.  
But the injurious contempt wherewith your censure hath been received by some, who maintain that Author, even since your condemnation of him, as being not guilty of any irregularity in point of Morality, and cause his books to be reprinted without the least correction or alteration, is enough to convince you, that since the mischief still continues, and grows more and more predominant by time, there is a necessity the same remedies should be continued, and that others should be applied that are more effectual.  
The eyes of the whole Church are upo● your honours in this affair; her honour is but too much concerned in it, she cannot any longer bea● either with the reproaches of heretics her enemies, who endeavour her disparagement by attributing to her these pernicious maxims, or the temerity of some of her own children, who conspire with the others to fasten the same scandal on her. For it is not the greatest scandal that even happened to the Church of JESUS CHRIST, that, while Heretics are so presumptuous as to impu●e to the whole body of Catholics the licentiousnesses of some particular persons, there should be, at the same time, whole Society's that acknowledge them, that justify their accusation, that would have the strangest extravagances accounted Roman Traditions, and are grown to that height of● presumption as to pretend that ●●n cannot quarrel at these irregularities, without being of the number of the Calvenists, or at least countenancing them?  
Will not the Church disclaim these temeratio●s wretches? will she not make a public discovery of the horror she conceive● thereat? Shall it ever be said, that for a man to be a Catholic, he must approve domestic infidelities and usuries with Father Ba●●y, Simony, with V●lentia, the lawfulness of Murder to avoid on box o'th' ●are, with Lessius, Assas●inations for calumnies with Father Amicus, impostures and false accusations, with Caramuell? Shall it ●e said, that a man must entertain all the pernicious or extravagant decis●ons of Escobar for mysteries revealed by● JESUS CHRIST, and that he cannot make any complaint against them, but he must be immediately treated as an Heretic? This is the affront that some would have put upon the reverend, th● Curez of Ro●en, by a virulent Pamphlett, under the form of a Petition presented to your Assembly, and yet hath not any name to it (which is a kind of proceeding never heard of before) because, as it should seem● the Authors of that scandalous piece would gladly have played the wolves with those that hit them in the teeth with their Morality, and tear them in pieces, but d●rst not discover themselves, so to avoid the punishment they might deserve for their in●olence.  
In that piece your honours may discover some tr●cks of that confidence's whereby they vindicate their most dangerous maxims, They think it not enough to maintain them as tolerable, no, they would have them received as articles of Faith, which a man cannot deny without falling into Lutheranism. This is the account they get in that Pamphlett, of what is taught by Father Bau●y, That to make an action imputable as Sin, it is necessary it should proceed from a man that s●es, that knows, that considers what there is of good or evil therein, and that before this sight and reflection of the mind, it is neither good nor bad. Their proposition, which palpably excuses an infinite number of Sins, and which, as such, was condemned by the College of Sorbonne in its Censure of the first of july 1641. in th●se words, falsa, viamque aperit ad excusandas excusationes in peccatis, is grown up of a sudden, if we believe the partisans of that casuist, a point of the doctrine of the Church, taught by S. Thomas with all Catholics, and opposed only by Lutherans and ●alvinists. These are their own expressions but full of falsity and imposture. For where hath S. Thomas ever taught that doctrine, he, who maintains every where, that a man's ignorance of those things which he ought to have known excuses him not from sin; 1.2. q. 77. a. 2. and 3. and qu. 78. a. 1. and that men commit an infinite number of crimes without having any other sight thereof then that, of complying with their passions, and without making any reflection whether what they do be good or evil in the sight of God. 1.2. q. 77. a. 2. And how dare they affirm, that all Catholick● are of the same opinion, when their own Casuists, who are the most guilty of dissolution of all Catholics, and the most inclined to embrace those opinions that flatter the humours o● men, are not all of that judgement? For Escobar makes it a point of his problematical Theology, Lib. 1. probl. 17. and citys those Divines even of his own Society who hold the contrary to that opinion of F● Bauny, condemned by the College of Sorbonne, which yet they now dare impose upon the whole Church.  
This your honours may be pleased to look on as a remarkable example of the original and progress of their PROBABILITIES. They are littered at first imperfectly with some doubt; then are they licked into the degree of probable and safe in point of conscience; and thence, by the advantage of confidence, that loses nothing by continuance, they are reduced to the predicament of certain Truths, and they that oppose them chargeable ●ith Heresy, even after they ●ad been censured by whole Universities.  
Nor indeed do they much dissemble the Novelty of their opinions, or their first productions. They very sincerely acknowledge that they are ordinarily hatched by the temerity o● some particular person, who, under pre●ence of some probable reason that comes into his mind, presumes to oppose the common sentiment of all other Divines, and forms out of his own a probable opinion, which Time afterwards ripens and confirms. This is the acknowledgement of Escobar, in these words, T●m. 1. in Prael. cap. 4. Though many persons have treated of a matter with great care, and happen to b● all of the same opinion after they had well considered the reasons thereof, yet is it my judgement that a learned man may nevertheless, with some probability, be of a contrary opinion, if ●e sees there is any reason that is very pregnant for his sentiment, and finds that the others have not sufficiently cleared up the business. For thus were probable opinions first introduced into the Schooles● HOC ENIM MODO PROBABILES OPINIONES FUERE IN SCHOLAS INTRODUCTAE● And to be short (adds he a little lower) all these opinions, when th●y come first into the world, owe their production to ONE SINGLE AUTHOR. Whereupon, another Doctor agrees with him, because that opinion, though newly advanced seems probable to him. certe quaelibe● opinio DUM SUSCITATUR, AB UNO Q●TUM HABET AUTHORE. Postea alius. alii consentiens ideo assensum praes●i●it, quia RECENS ADINVENTA opinio sibi visa est probabilis.  
Nay, this is not always necessary. There are some probable opinions that proceed from no other dam then blind chance. Be it supposed that a Doctor, without so much as minding what he did hath broached some new and strange imagination, which he himself thought not probable; There needs no more to give another doctor occasion to make a new discovery in the Country of Probability. And this is no more than is ingenuously confessed by the same Escobar, in these terms: I do only conclude an opinion to be probable when he that first found it ou●, judges it to be probable, and confirms it with a probable reason. But even when a doctrine, advanced by a doctor, is approved neither by himself, nor any other as true (ETSI DOCTRINA ADDUCTA A DOCTORE, NEC A SE, NECAB ●LIO VERA ESSE AFFIRMETUR) but is only proposed as an argument to which an answer is required, or casually brought in to explicate some other, or haply by way of instance, I nevertheless bring it into the qualification of probable opinions, when I find it maintainable by a rational reason, SI RATIONABILI RATIONE INNITI VIDEO.  
And yet your Honours may be pleased to take notice, that these fantastic conceits, which they themselves acknowledge to be new, and newly introduced into the Schools, which they confess to be the aerial issue of their own spirits, the most corrupt of all Masters, according to that remarkable expression of Saint Hierome; non quod à me ipso oidici, hoc est à presumptione, p●ssimo praec●ptore; these imaginations, unknown, according to their own acknowledgement, to all antiquity, are nevertheless to be thought certain and infallible paths to lead men to heaven. For it being their main design only to flatter men, and to bring them to their lure, they saw well enough, that it would amount to nothing to invent probable remissions of duty, if those that followed them drew no other advantage thence, then that they were probably saved and probably damned. They have therefore thought themselves obliged to get higher, and by a Mystery unknown to all Divinity and Reason make an alliance between probable sinning, and the certainty of not sinning●  
Be pleased then to consider the strange ratiocination of all these late writers. If I kill another for a bo● on the care, it is probable that I shall not sin, according to Lessius, Filliucius, Bald●llus: it is also probable that I shall sin, according to all the Ancients; it is therefore certain that I shall not sin, by the principle of Probability. Whence it may be further inferred, that when ever they affirm it to be doubtful whether an action be a sin, and contrary to the Law of God, they with the same breath maintain, that it is not doubtful, but undeniable, that if a man does it, he commies not any ●inne in the sight of God.  
'Tis upon this new kind of Logic, of concluding a certainty from an uncertainty, that they have laid the foundation of all Christian Morality, taking this always as an undeniable principle, That all the contrary opinions of the Casuists are equally saf●. OMNES OPINIONES PROBABILES SUNT AEQUE TUTAE. Not but that they are very sensible, that, of two contrary opinions upon the same point of Morality, it is necessary that one be true, and the other false; that one be consonant to the law of God● and the other contrary thereto; but they nevertheless stand upon it, that being both probable; because there are Cas●ists that hold as well one as the other, the conscience derives equal security from both; that the judgements of men, even when they are deceived and pervert the divine Law, puts us out of all danger as to what we might expect ●rom the Law of God; and lastly, that we may make as great advantages, in our journey towards heaven, of a probable falsity, as of the most certain Truth; UT QUAMCUNQUE, as Escobar affirms, VIARU● PRIMO DIVERSARUM INIERINT HOMINES, RECTA TENDANT AD SUPEROS.  
What then must we think will become of that terrible saying of the wise man, which he hath repeated in two several places, a● it were to make a greater impression thereof in our mind●, There is a way, that seemeth strait unto man, and yet is that which leadeth unto hell; I● there needs no more than that a way seem str●ight to some Casuist to lead us in a direct line to heaven, even when it is not straight in the ●ight of God? And what account will there be had of these words of JESUS CHRIST, If the blind lead the blind, both fall into the ditch, if two C●suists, whereof the one is blind the other illuminated, because the one maintains that which is true, the other that which is false, are as infallible guides one as another?  
We might have produced to your honours a whole blood of Fathers, whose judgements are absolutely opposite to this so dangrous imagination of these Casuists; but we have thought it enough to weigh them by the doctrine only of S. Thomased ● who establishes a quite contrary maxim, which he makes use of as a certain principle whereby to resolve other questions. For whereas there were in his time different opinions concerning this point● viz 〈◊〉 whether it were lawful for a man to have a plurality of prehendaries, as he himself acknowledges quod l. 〈…〉 ●●●●niuotur Theologi Theologis, & I●rist 〈◊〉 I●risti● contraria sen●ire. He therefore puts 〈◊〉 to the question in his Quod. l. 8. ar●. 13. Whether this contrariety of opinions were a sufficient ground for a man to forbear the having of more than one, because he could not do it without running himself into some danger of sinning. Now according to this new mystery of Probability, there was not the least occasion to make any such question it being evident, that a man might with safety of conscience follow whether he thought good of the two opinions so authorised, and that there were not the least danger of shining in either the one or the other. But the Divinity of that Saint is far different from this latter, and men were haply in his time ignorant of this so commodiou●●n invention of complying with all the world● A m●n, saith he, becomes guilty of ●inne, tw● manner of waies● one by acting against the Law of God, the other by acting against hi● own Conscienc● ● NOW THAT WHICH is DONE AGAINST THE LAW OF GOD is ALWAYS EVIL, and is not to be excused though it be according to a man's Conscience. When therefore therefore two contrary opinions of the same thing, is mu●t necessarily b●, that one is true and the other false● and consequently, either the opinion of those Doctor's tha● maintains i● to be ●●lawfull to have several prebends, it true, and if it be so, he WHO ACTS CONTRARY TO THAT TRUE OPINION, AND CONSEQUENTLY CONTRARY TO THE LAW OF GOD● IS NOT TO BE EXEMPTED FROM SIN, THOUGH HE DO NOT THEREIN ACT AGAINST HIS CONSCIENCE● But if that opinion be false, and tha● it were lawful according to the 〈◊〉 of God to have a plurality of Pr●bends, he that should be persuaded of it, should not sin etc.  
Now we are to represent to your honours that this erroneous confidenc● in th● opinions of men, though contrary to truth, which i● so formally condemned by S●. Thoma●, after the Fathers, and according to the Scripture, is now become the main hinge upon which they pretend that all cases of Conscience ought to be turned about. These late writers treat as ignorant all those that are not of their opinions; ●GNORANTIAE INVIDENTI CONDOLEAS, says Caram●●l, upon that occasion; ●ay they are so far from any fear of the dreadful consequences of this irrecla●meable liberty they take to reduce all things to the predicament of Probabilities ● that they conceive it to be an extraordinary service done the Church, to multiply them as much as they can. They outvie one the other who shall invent most, and the greatest panegyrics they make one the other, is grounded upon their introduction into the world of the greatest number of new probabilities. I have a reverence (s●ies Caramuel) for the ingenuity of the learned Diana: He must needs be an envious person who does not acknowledge, that by his industry many opinions are grown probable, which were not such before him, and consequently that those who follow them sin not, though they had sinned before. 'Tis by the means of this infinite multitude o● different probable opinions, whereof some are true● others false, that they so presumptuously give out themselves, that they have found several ways to go to heaven, such as extremely facilitate the salvation of mankind; for that if there were no other than the path of Truth, which is upon every point, the same and indivisible, men would find it too great a difficulty to travel in it, and one would be forced to jostle the other out of his way.  
We cannot without horror & shame entertain your honours with these extravagan●es; but they are such only in their own principle, since they are but too too formally inferred from it. For if it be true that the Authority of these Casuists can make opinions probable, and that it must be supposed that all probable opinions may safely be followed, as to matter of conscience, though they permit a man to do that which is evil in itself, and contrary to the eternal tr●th, they have very much reason to conclude thence that the whole Church is extremely obliged to them, for that they have made Salvation a thing so easy for her children to attain to, by the multitude of probable opinions, which they make it so much their boast that they have lately found out. But do they not with all give us just ground to complain with the learned and pious Guigues, General of the Carthusians; O Apostol●rum tempora infelicissima! O viros illos ignorantiae tenebris involutos, A omni miser●tione dignissimos ● qui●ut a●● vitam pertingeren●, propter verba labioru● Dei, ●am d●r●● vi●● custodieban●, & hac nostra compendia nesciebant, O how unhappy were the Apostles in their times! O how did those that lived then grope in deplorable darkness! How were they to be bemoaned that they were not acquainted with any other way to go to heaven then those rough and austere ones which were chalked th●m by the word of God● and were ignorant of all these shifts and compendious methods of Probable opinions, never found out till this age of ours.  
We doubt not but your honours are sufficiently satisfied of the strangeness o● this doctrine in itself, and to what dreadful extravaga●ces it may open a gap and give encouragement. All errors in matter of Morality are very dangerous, because they corrupt the Judgement, which discerns between good and evilly and is the original of all actions. But this principle of Probability is much more dangerous, in so much that it may be called the general poison of those envenomed sources, which communicates to them a particular infection far greater than that which they have of themselves. For instance, it must certainly be a damnable extravagance of opinion, to maintain, ●s F. Amicus and Caramuel● do, that men that hav● devoted their selve● to a Religious kind of life (and therefore with much mo●● reason those that are of the world) may kill those that intent to calumniate them: But the fear of damnation for following these ●asuists, might haply stop their hands who were inclined thereto, if at the same time it were not demonstrated according to the general doctrine of probability, that, of two probable opinions, it is as s●se to follow one as the other, a●d consequ●ntly● that there is as little danger of offending God by killings as there is in no● killing.  
It were therefore but to little purpose for the Church to condemn the particular ●allyes of Licentiousness which these late C●suis●● are guilty of, if your honours do not also take away th●● roo● whence they all decius' life and growth. All the acknowledgement they will make of your Censure, shall be to confess that your sentiments are probable, but that they hinder no● but th●t their● are so too● Of thi● evasion of their● your honour's h●v● daily experience in their attempts against the Hierarchy. ●or whe● t●ey would maintains, for ins●●●ce, that the Regulars of any Religious Order, ●ay wit●● sa●e conscience m●ke use of those pr●●iledges wh●●● 〈◊〉 expressly ●evo●●ed by the Council of Tr●n●; ●ha● having presented themselves before you, though you had refused to approve them, they have neverthelater, ●● defiance o● your Authority, a power to hear Confess●on●; and lastly● that having been once ●pprov'd, they cannot be afterwards revoked, upon what do they ground all these so illegal pretentions● 〈…〉 Sanch●●, one Rodrig●●● ● one Villalobos, one Portellus, one Diana, and others of the same mo●t●ll, which are much more than needs to make an opinion probable. And if you should oppose your Decrees to the t●merity of these Casuis●●, all the advantage you shall make of it will be, that you shall also make your opinion probable● your honours shall be cited a● Maintainers of the negative, and Escobar shall discourse thus upon the whole: Regulares POSSUNT, ET NON POSSUNT, in foro cons●ientia, sui● uti privilegis● quost sun● express p●r Triden●inum revocata● Lib. 6● Probl. 16● p. 192. SUFFICIT ET NON SUFFICIT pe●ere ●pprobationem, u● Regularis, si injust● ei deneg●tur●, ●ens●a●ur jure approbatus, Lib. 7. Probl. 30. p● 269. That is to say, in a word, some hold the affirmative, others the Negative, you may believe● and you may do what you think good yourself.  
Nor is it any more difficulty for your honours to imagine what confusion, and what dist●rbance● this principle of Probability may occasion in the s●ate ● and what a bane it may prove to civil Society whe● it shall be joined with their other maxi●e●● P●● the ●ases that Judges have any inclinations to ●avour their Friends, or to be revenged of their enemies, what encouragement will they not find to pervert all justice, with safety of conscience, in this maxim of Escobar and four other Casui●ts; namely, That they are not obliged to follow the more probable opinions but that they may give sentence for him, who seem to have less right of his side● and whose 〈◊〉 is made good by less probable reason? In like man●e● if the people fall into an humour of Rebellion, what pretences may they not find to colour their defection, in that other maxim of the same Author, viz; That they may without any cause sh●wne, choose whether they will submit or no, 〈◊〉 to ●he ordinances of their princes, though after a legal publication thereof; If they have no mind to pay● Taxes shall they ever be to seek for a lawful excuse to be exempted; since that to effect it, there needs no more, according to these Casuists, than a little probability, even though they cannot deny but that their Prince hath as much if not more reason to impose a Contribution upon them, than they have to deny the payment thereof? But we shall no● trouble your honours with any more as to that point. Wha● we have, and might say of it, we think two horrid to express. We have only said a word or too at the beginning of our Extract of Probability, which is enough to satisfy all those who have any affection for their Prince's a● God oblige● them to have, o● what consequence this doctrine is, and how likely it is to receive, ●n such emergencies● as cannot be fores●ene, but aught always to be feared, the detestable maxims of a great number of these Ca●uists, contrary to the safety of their persons, and the sovereign power which they derive only from God himself? They may seem to be suppressed, bu● they will never be absolutely extinguished, while they flatter men with an assurance that they do not sin when they follow these l●te Authors, and that even when what they teach, is, in effect, contrary to the Law of God.  
These things well considered, who cannot 〈◊〉 admire the strange confidence of some persons, who would have the complaints we have put up to your honours against these seditious maxims, to be looked on no otherwise then as an attempt prejudicial to ●he well fare of the state. But our comfort is, that those who make it their business with so much zeal to promote the security and aggrandization thereof, are but too well assured of our perfect and inviolable fidelity thereto, ever to give any entertainment to those bad impressions which some would have raised in them of us. It is well known that in the Assemblies where we are wont to meet, and which are authorised, not only by the custom and approbation of our Arch-Bishops but also by the Letters which it hath pleased his Majesty to send us to that purpose, there is not the least discourse had concerning the public affairs; no, our employment is about other things; Our thoughts are taken up only with the concernments of our Parishes, and the spiritual good of the Souls committed to our charge, because that is the main design of our Functions.  
Nor is it any other interest then that of those Souls, so precious in the account of ●ESUS CHRIST, that obliges us to address ourselves to your honours, to beseech you, by the exercise of your Authority, to prevent the further establishment of these strange corruptions, now so much in vogue, to the dishonour of Catholics, and the scandal of heretics. The Censure you shall pass upon them must need● be of extraordinary advantage to the Church, ●●y even to those that are the maintainers and publishers of them; for if they acknowledge and submit to your Decrees, they will ret●rne into the way of T●●th, out of which they had so strangely wandred● and if they oppose them, as it is their ordinary course to do, it will be with this disadvantage to them, that they shall lose that erroneous belief whence they derive a power to deceive Souls, and which is, as well in regard of themselves as of others, of all misfortunes the most deplorable. How ere it happen, you will deliver your own soule● according to the ●ang●●ge of the Scripture, and the sentence of public condemnation which you shall pass upon these pernicious opinions, shall prove your vindication before the tribunal of JESUS CHRIST, who will require a strict account of the Pastors of his Church, for all the abuses, and all the disorders, which they shall not have endeavoured to suppress.  
But for our parts, who are only called to the participation of a small glimpse of that power, whereof your honours shine in the meridi●n lustre, all that it lies in our power to do, is, to let you know, how earnestly we disire and pray for the reestablishment of Christian Mortality in its pureness and perfection, and by crying down these unhappy maxims among the people committed to our charge, preserve nevertheless union and peace even with those that maintain them, according to these excellent words of St. Augustine. Quisquis vel quod potest, arguendo corrigit, vel quod corrige●e non potest, salvo paci● v●nculo, excludit, vel quod, salvo pacis vinculo excludere, non potest, equitate improbat, ●●mitate supportat, hic ●st pacificus, et ab isto maledicto quod Scriptura dicit, V● his qui dicunt quod nequa● bonum est, & quod bonum est nequam, omninò liber, pro●s●s s●cur●s, penit●s ali●nus.  
Thus concluded and ordered in the Assembly of the Reverend the Curez of Paris, and presented to the honourable the Assembly General of the Clergy.  
November, 24. 1656. and signed, 

ROUSS, Cure of St. Roch, Syndic.  
DU PUYS, Cure of the Sts Innocents' Syndic.     

THE PRINCIPLES And CONSEQUENCES Of PROBABILITY, Explicated by CARAMUEL, one of the most eminent among the late Casuists, in a book of his printed in the year, 1652. entitled. THEOLOGIA FUNDAMENTALIS.  
THis extract comprehends the general principle of the new Morality, which is, the doctrine of Probability. The whole doctrine hath been taken out of one single Author, to the end, it might be the better perceived, that they are not loose and straggling Maxims that are not maintained but separately, and accordingly are not to be thought to have any correspondence. To that effect, have we made choice of one of the most eminent and most learned of these Casuist●, named CARAMVEL, a man yet living, and a person looked upon by the rest, as the ●orch of all the great Wits of this Age, ingeniorum facem, and one that is of such account among them, that they cannot be persuaded, that what the great Caramuel, as they call him, hath approved, should be condemned by any one. Nor is it on the other side to be doubted but that he is excellently well read in the doctrine of these late Authors, since he openly professes that he reads in a manner no books but theirs, and that he should think his time lost in reading the ancient Fathers. This is no more than what he declares himself in these words p. 22. whence may be given a great guess of the genius of the man. Non ego multum temporis impendo, aut PERDO, in veterum (Patrum) libris legendis; non quod contemnam illos, sed quòd omnia quae pulchrè cogitârunt, jam sint à junioribus summo studio et ingenio elimata.  
For the bett●r understanding therefore of the doctrine of Probability which is the Troja● horse wherein is contained all the learning of these Cas●ists, it is to be observed, that the question is not whether there are probable opinions in Morality? That there are such, it is generally granted by all, though the number of them be infinitely less than what is imagined by those who make it their business to reduce the most infallible rules of manners into problematical questions, and can, without blushing, put out whole volumes full of such decisions as these, never heard of before among divines; Est, et non est; licet, et non licet; peccat, et non peccat; tenetur, et non tenetur; sufficit● et non sufficit, as if the School of jesus Ch●ist were of a sudden degenerated into a School of Sceptick● and Pyrrhonians.  
But the deadly poison of this doctrine consists in the fatal conjunctions of these four Maxims, which derive their unhappy influences on all the rest.  
The first is, that, when there are different probable opinions upon any point, and that there are some who maintain a thing to be forbidden, others on the contrary hold it to be lawful, both these opinions are equally false in point of conscience. And though there is a necessity that one of the two should be false, and contrary to the law of God, yet may a man nevertheless find the way to Heaven in either of the two, and may walk as securely in that which is ●●lse, or in that which is true; ut quamcunque du●rum 〈…〉 diuers●r●m homines 〈…〉 ●e●dant ad sup●ros● as Escobar says, Theol. Mor. Tom. 1. in ●r●l. cap. 3.  
The second is, that a man is at liberty to make ch●ise of the less probable and less safe opinion, by quitting the more probable and more safe. That it is to say, that when a man is in some doubt, whether it be a sin or not, to commit such an action, and that the opinion whi●h maintains that it is a sin to commit it seems the more probable to him, insomuch, that all things considered, he is convinced that it is so, yet it is nevertheless lawful for him, with safety of consolence, to do that action, which he is satisfied is more probably a sin.  
The third is, that an opinion is then probable when it is confirmed either by a reason, or a considerable authority; and that to make it such, there is no necessity these two conditio●s should me●t together, either of them being sufficient to do the business. The former kind of probability, they call probabilitatem● intrinsecam, the latter, probabili●atem extrinsecam.  
The fourth and last is, that, according to the general consent of all Casuists, an opinion is then probable● and may ●e commonly followed without any fear, when it is maintained by four grave Authors, and that there are divers who affirm, that the authority of one single Author is sufficient.  
'Tis in the rivetring and twisting together of these four Maxims that the doctrine of Probability consists. From the present Extract as well as from those which we brought in before, may easily be inferred the pernicious consequences thereof. But to put a gag in their mouths who are so ready to maintain it, we need only tell them, that as well the state, as Religion, is obliged to crush the Serpent, for that while there shall be any thing of life in it, it can never be prevented, but that the detestable maxims, such as reflect on the safety of sovereign Princes and Authority, whi●h have be●n so o●●en condemned by the Parliaments, the Universities, and Clergy of France, will still continued probable and safe in point of conscience, and will be looked on ●y those that are instructed in that doctrine, as infallible w●yes to le●d men to Heaven; especially since they have been taught and maintained● not only by one, nor by four, but by above twenty of the most eminent of these Casuists.  
To be short, that we may in few words give a preservative against this poison, which no man can conceive the least suspicion of, we shall lay down in this place, a remarkable passage out of St. Thomas, which clear● up the whole controversy.  

St. THOMAS.  Quodl. 8. Art. 13. 
Utrum, quando sunt diversae opiniones de aliquo facto, ille quisequitur minùus tutam, peccet? Ut de pluralitate Praebendarum.  
REspondeo, dicendum, quod duobus modis aliquis ad peccatum obligatur: uno modo, faciendo contra legem, ut cum aliquis fornicatur; alio modo, faciendo contra conscien●iam, etiamsi non sit contra legem: ut si conscientia dictat alicui, quod levare festucam de terra sit peccatu● mortale. Ex ●onscientia autem obligatur aliquis ad peccatum, sive habeat certam fidem de contrario e●us quod agit; sive e●iam habeat opinionem cum aliquâ dubitatione. Illud autem quod agitur contra legem, semper est malum, nec excusatur per hoc quòd est secundum co●scientiam● et simili●er, quod est contr●● conscientiam, est malum, quamvis non sit contra legem. Quod autem nec contra conscientiam, nec contra legem est, non potest esse pecca●um. Dicendum est ergo, quod, quando du● sunt opiniones contrariae de ●odem, oportet esse alteram v●ram, et alteram falsam. Aut ergo ille, qui facit contra opinionem Magistrorum, utpote ha●endo plures praebendas, facit contra veram opinionem, et sic cum faciat contra legem Dei, non excusatur a peccato, quamvis non faciat contra conscientiam; sic enim contra legem dei facit. Aut illa opinio non est vera, sed magis contraria quam iste sequitur, ita quod verè licet habero plures praebendas, et tunc distinguendum est: quia aut talis habet conscientiam de contrari●, et sic iterum peccat, contra conscientiam faciens, quamvis non contra legem; aut non habet conscientiam de contrario sed certitudinem; sed tamen in quandam dubitationem inducitur contrarietate opinionum: et sic, si manente dubitatione plures praebendas habet, periculo se commit●i●; et sic procul dubio peccat, utpote magis amans benefic●um temporale, quam propriam salutem: aut ex contrari●s opinionibus, in nullam dubitationem adducitur; et sic non committit se discrimini, nec peccat.   

St. THOMAS.  Quodl. 8. Art. 13. 
Whether, when there are several opinions concerning the same matter of fact, he who follows the less safe, sin or not? As for instance, concerning the plurality of Praebendries.  
I Answer, and say, that a man may be liable to sin● two manner of ways; one, when he does any thing against the law, as, for instance, when one commits fornication. The o●her, when he does a thing against his conscience; as● if his conscience should tell him, that to take up a straw of the ground, were a morta● sin, and he should nevertheless do it. Now a man is subject to sin against his conscience, whether he be persuaded, that the opinion contrary to what he practiseth is the more safe, or do but make some doubt thereof. But whatsoever is done against the law is always evil, nor is it any way alleviated or excused, by pretending that it is according to a man's conscience. And in like manner, what a man does against his conscience is evil, though it be not against the Law. But what is neither against conscience, nor the law, cannot be sin. It is therefore to be inferred, that, when there are two contrary opinions of the same matter of fact, it must necessarily ●e that one is true, and the other ●alse. He therefore that acts contrary to the opinions of the more learned, as for instance, hath a plurality of prebendries, does either act against the true opinion, and consequently doing that which is against the law of God, is not free ●rom sin, though he do not any thing contra●y to his conscience; for ●o he becomes ● transgressor of the law of God. O● th●t opinion is not true, but rather the contrary thereto, so as that it is ●ruly lawful ●or a man to ●ave a plurality of prebendries, and then we mu●t distinguish. For, ●ither such a man is convinced in conscience of the contrary, and so falls into sin on the other side, as doing what is contrary to the dictates of his conscience● though not against the law; or ●e is a●●ured in his own conscience that the contrary cannot be ●igh●, and yet is no● absolutely satisfied but inclines to some doubtfulness by reason of the contrariety of opinions; and that being supposed, if, continuing in his doubtfulness, he hath a plurality of prebendries he puts himself into danger, and consequently does certainly sin, as one that rather minds the prosecution of temporal advantages than his own sal●ation. Or● the contrariety of opinions raises nothing of doubtfulness in him; and i● so, he neither runs himself into any da●ger, nor sin.    

A CATALOGUE OF THE PROPOSITIONS Contained in the continuation of the Extract of divers corrupt propositions of the late Casuists; collected by the Reverend the Curez of PARIS. And presented to the honourable the Assembly General of the Clergy of France, the 24. of November 1656. BEING The Sum of the PRINCIPLES and CONSEQVENCES of PROBABILITY explicated by Caramovel, one of the most eminent among the late Casuists, in a Book of his printed in the year 1652. Entitled, THEOLOGIA FUNDAMENTALIS.  

I.  
THere are two kinds of Probability, one proceedings from Reason, the other from Authority. That one without the other is sufficient to make an opinion probable. That all probable opinions are equally safe in themselves. That it may so happen that the most gentle may be the most safe; And that it is lawful for a man to follow the less probable. Caramuel Theol. Fundam. p. 132.   

II.  
That according to the general consent of all Casuists, the authority of four Authors is sufficient to make an opinion probable; and by a necessary consequence, one single Author is also sufficient. Caramuel Theol. Fundam. p. 137.   

III.  
There are three conditions necessary to be supposed ere a man can affirm an action to be unlawful, and if there be but one of the three wanting, he may affirm it to be lawful. Idem. ibid. p. 138.   

IV.  
That Bishops cannot prohibit the books of the Casuists ● otherwise then as merchandises, or as being accidentally prejudicial, and that they cannot condemn them as pernicious. Idem, ibid. p. 89.   

V.  
That it is impossible a probable opinion should be condemned in itself, and that it is impossible also, that an opinion maintained by several Doctors should not be probable. Ibid. p. 393.   

VI  
That a probable opinion, that is to say, such as is maintained by the most eminent Casuists can never cease being probable and safe, if the contrary be not made an Article of faith by a new definition of the Church. And that a condemnation of a lower degree than that, cannot deprive it of its probability. Ibid. pag. 89.   

VII.  
That things being weighed and considered according to the doctrine of Probability, whatever some Casuists write to condemn certain unjustifiable opinions of the others, amounts to nothing; for that does not any way hinder but that the opinions of those others remain as probable as ever● Ibid. p● 652.   

VIII.  
That, when there is as yet but one grave Author that hath purposely and out of design, treated of a case, his opinion is morally certain, and more than probable. An instance thereof taken from the doctrine of F. Amicus ● who gives Religious men a permission to kill those that should calumniate them. Caramuel Th●●l. F●ndam. p. 545.   

IX.  
That men ought not to confront the civil and Ecclesiastical Laws against the new opinions of the Casuists, for that these being of a much later date than the Laws, it cannot be thought that their opinions should be expressly condemned thereby. Ibid. pag. 549.   

X.  
That the inconveniences and dangerous consequences attendant on probable opinions● do not any way hinder but that they are still probable as ever. Ibid.   

XI.  
That Logic must be brought to a reformation, because that which hath been hitherto taught is not sufficiently consistent with the doctrine of probability. Ibid. p. 550.   

XII.  
The use of the Doctrine of Probability in order to the authorization of the most mischievous decisions that may be. Ibid. p. 552. & p. 550.   

XIII.  
That the civil Magistrate, as, for instance, a Judge, cannot condemn those that have followed a probable opinion, such a one for example as hath killed another in the defence of his honour; and that as concerning Excommunication the case is the same. Caramuel. Theol. Fundam. p. 202. Et in Commentario in Reg●l. S. Ben●dic●●. l. 1. ●. 65.   

XIV.  
That those that follow the most gentle, th●t is to say, the most licentious o● all the probable opinions, such as are those that are approved by Diana, o●ght to be called, not only generous Soldiers, but also Virgins; because those opinions do enable men to behave themselves, in all the precepts of the Church with such purity, that they do not commit hereby so much as ● venial sin. Car●muel in epistola ad Ant. Dia●●●. pag. 24.   

XV.  
That with the assistance of probable opinions, a man do his duty as to what concerns the divine office, without so much as a venial sin, what distraction soever he may be guilty of in the performance thereof, nay and that voluntary too; because a man hath no more to do in such a case, but to have a probable confidence that the Church obliges him not any further than to an external recitation of it, and expects no● any internal attention thereto. Caramuel, the more to recommend ●he advantages of this invention, declares openly, speaking of himself, that he never so much as once in the year confessed himself guilty o● the least venial sin in saying over his Bre●la●y, nay, on the contrary, that he might safely swear, that he h●d not committed any, though he knew himself chargeable with many distractions, and those voluntary. Caramuel. Theol. Fundam. p. 134.   

XVI.  
That of two probable opinions that are contraries, the same person may, as his humour leads him, one while make use of the one, and immediately a●ter put the other in practice; what inconvenience soever may h●ppen thereby to his neighbour, it matters not. Th●t this doctrine is true, what mischief soever may he the consequence thereof, nay though that by this change of opinion a man exempts himself from the observation of the commandments of the Church. The reason whereof is, that those commandments are very ancient, and these compendious subtleties of a very late date; and consequently, that the Church, having no● foreseen them, cannot be thought to have ●orbidd●n them. Ibid. p. 143.   

XVII.  
One example of th● precedent doctrine produced by him, is, that a person having heard the clock strike twelve, between Saturday night and Sunday morning's and thereupon eaten a good meals meat of Flesh, if, after he hath so eaten, it strike twelve again by some other clock● he may communicate the next day, as havin●●ot broken his fast at all. The reason whereof is, that these two clocks are to be looked upon as two probable opinions, and consequently, that, according to the former, it was lawful for a man to eat flesh, as being already Sunday morning, and that according to the latter he might imagine himself not to have eaten on the Sunday, but only on the Saturday. Ibid. p. 139.   

XVIII.  
A second example is this● that an Ecclesiastic taking ship, and having brought with him only his Diurnal, (according to the opinion of Sanchez, who affirms that a man performs his duty, as to the saying of the divine office, by saying only what is in the Diurnal) may, when he is upon the Se●, choose whether he will say any thing of his Office at all● by chan●in● his opinion, and following that of Sa●cius who saye● that a man does not perform his duty, if he say nothing but what is in the Diurnal, and consequently, he who hath only a Diurnal about him, is not obliged to any thing. Ibid. p. 138● & 13●.   

XIX.  
That it may be inferred from the doctrine of Probability, by a sound ●nd logical consequence, that the Church can neither command nor prohibit any action that is done in secret, and consequently, that a man should not commit any sin in eating flesh on Fridays, so it be done secretly, or in not saying over his Breviary, provided no body knew not any thing of it, etc. That these consequences are improbable, and that nevertheless they are dialectically drawn from the from the doctrine of Probable Opinions. So that this doctrine may produce in the Schools a heresy not unlike that of the Independents in England. Caramuel, pag. 205.   

XX.  
Certain ridiculous consequences, though necessary, drawn by Caramuel from an opinion maintained by above eight Casuists, and consequently probable according to their Maxims.  

1. Consequence, which Caramuel approves in the place hereafter mentioned as most probable, is this, that a man confessing his sins and thereupon receiving the communion at Easter satisfies the precept of the Church for two years, the precedent, and the subsequent.  
2. Consequence, is, that if a man say Matins and Lands but once, towards the evening, he may satisfy the precept of saying them for that day and the next. ibid.  
3. Consequence, which he does not approve, but engages himself is rightly drawn from the same opinion, is, That 24. Monks who should say at the same time every one a Lesson and an answer of Matins, would all acquit themselves of the obligation that lies upon them concerning the Lessons and the Answers. ibid. p 225.  
4. Consequence, is, that, when two persons say over their Breviaries at the same time, they may repeat each of them his verse at the same time, not troubling themselves about any thing of attention to what they do, because it is not any way necessary.  
5. Consequence is, that it is sufficient to say only once, whatever is to be repeated in several parts of the Office, as the Pater noster, Deus in adjutorium; etc. This opinion seems probable to him.  
6. Consequence, is, that a man satisfies the obligation that lies upon him to say the Rosary, by saying only one Pater, and one Ave.    

XXI.  
An impious objection, grounded on the Doctrine of Probability, tending to prove, that a man may be saved in any sect or heresy, proposed by Caramuel, under the name of a Lutheran, without any answer brought by him thereto. pag. 472.    

THE CENSURE Of the books of CARAMOVEL, BY The late Archbishop of MAECHLIN● WHEREIN The toleration of the new Probable Opinions is particularly condemned.  
JAMES, by the providence of God, and the Holy Apostolic See, Archbishop of Maechlin, to all those to whom these presents shall come, greeting in our Lord Jesus Christ. Upon information made unto us, that the Booksellers of our Diocese sold and uttered certain Books of Divinity set forth by john C●●a●ouel Lobkowits, Doctor in Divinity, containing abundance of Propositions whereat the more knowing and devout sort of people are very much scandalised; we have caused the doctrine contained in those books, to be very diligently examined by several Divines; to the end that if there were any thing of venom therein, such as might prove destructive to the souls committed to our charge, we might accordingly apply such convenient remedies, as should preve●t their destruction. Having therefore had a faithful report made us by those Divines of the strict examination they had made, and finding thereby that the said Author does advance several strang● and impious propositions, which open a broad way to c●s● souls into eternal damnation's and that he propos●s with an insupportabl● imprudence, many doubts con●●ary to the most certain princi●le● of Divinity, by opposing weak and trivial reasons thereto, to which he doth not bring any solutions; and consequently that the said Author doth countenance execrable opinions, such as a man cannot ●eflect on without honour's as if he had mad● i● his design to undermine the ●unndations of sound doctrine, that so h● might afterwards with more ease overturn the whole superstructure● and lastly that in many places he confidently declares, that it is his design to make ma●y opinions probable, so to make abundance of things be thought lawful, which have hitherto bee● accounted ●●nne●; by th●● means making more broad and more eas●e, every day than other, the way that leads to heaven, as if he could by his new subtleties put the imposture upon jesus Christ who says in his Gospel; Enter in a● the strait gate; for the gate which leadeth unto death is large, and the way that leadeth thereto broad and spacious, and many there are that enter in at that Gate. But that the gate which leadeth unto life, is narrow, and that the way that leadeth thereto is strait, and that there are few that find it. Conceiving ourselves therefore obliged out of a consideration of our pastoral charge, to set as ●ar as we can from this broad gate and this spacious way, the sheep whereof we are to be accountable, we have thought it absolutely necessary, to forbid the r●ading of all the books, which that Author hath set out, or shall set out for the future, unless it be that they are approved by us, or such other persons as sh●ll be commissionated by us to that purpose. We therefore very strictly charge all the faithful of our Diocese to forbear the Printing, selling, buying reading or retaining any of all the s●id books, enjoining all those that now have or hereafter may have any of them, to bring them unto ●s, within fifteen daye●●fter the publication of these presents, to the end that we may dispo●e thereof, as we ●hall see convenient.  
Dated at Brussels, the 18. of February, 1955. Signed thus; JAMES, Archbishop of Machlin. Brussels, Printed by Martin de Bossuyt, Printer to the City, in the Stone-Pereet, at the sign of S. Feigr. M.DC.LU   

AN EXTRACT Of certain PROPOSITIONS, out of a very late Author, a jesuit, named MASCARENNAS, printed by Cramoisy, in the year, 1656. and not publicly sold but since October in the said year.  
The Book is dedicated to the Virgin Mary, and th● Auth●r de●lares in his Epistle, that he teaches and maintains no more than what he had learned from her, as his Mistress, and that it was by a certain inspiration from her that he writ it. Now it may be judged by some of these decisions; whether it be a work consistent with those pretended inspirations, and the purity of that Virgin to whom it is addressed.  

I.  
THat whatsoever the Church suffers to be ta●ght and published by the Casui●ts, ought ●o be accounted lawful; and consequently, that a man satisfies the precept of hearing Mass, when he hea●s two halfs thereof ●rom two several priest's, whether it be at several times or at the same time. Tract. 5. n. 491.   

II.  
That either a secular person, or a Priest being fallen into any kind of impurity whatsoever, n●y, though such as are against nature, may, without so much ●s the least venial sin, (nay, are to be commended for it if they do) communicate the very same day, after they ha●e made thei● con●ess●o● thereof. That whereas ther● were heretofore laws in the Church contrary to thi● tenant, they are now abrogated by the general c●stome o● the whole earth. That the confessor ought to advise his penitent to receive the Eucharist the ●e●y day tha● he is fallen into such crimes; and that the vow or resolution any one might have made, not to come to the Lord● Table i●●hat condition, were nul. tr. 4. de Sacros. Euch. Sa●ram●nto, disp. 5. c. 7. p. 239.  
F. Bauny Jes. Theol. Mor. tr. 10. p: 457. treating of the s●me question, upon a case proposed of a Priest tha●●hould have the confidence's to say Ma●se the same day th●t he h●d committed some horrid crime, follows the same sentiment of Sancius, and is approved by Mascaren●as, who very roundly declares, that it is no more than what may be followed in the practic.   

III.  
That sacrilegious communio●● produce Grace as soon as a man hath cleansed himself by confession, and consequently he that had received an infinite number of such communions, or a Priest that had said Mass ten times every day, contrary to the precept of the Church, and that in a polluted condition, would become mo●t sanctified in ● moment, a●soon as he had made an act of contrition, or of attrition with con●ession. Tr. 1. de sacram. in gen●re dis●. 4. c. 5. p. 47.   

IV.  
That a Priest, who without a●y necessity, bu● merely out of pure malice says Mass in a condition of mortal sin, without making ●ny confession before hand, is not obliged to sati●fi● th● obligation that lies on him according to the Council of T●ent, of confessing himself assoon as may be: because the Council speaks only of such as have omitted confession in a case of necessity, ●nd not of those who have omitted it out of a malicious design. Tr. 4. the sucrose E●ch●r. sacram. disp. 5. c. 6. p. 236.   

V.  
That, absolutely speaking, it is not so much as a venial sin to omit the Sacrament of Confirmation; a tenant that hath been condemned by th● Bishops of France, and by the College of Sorbo●●e in the cen●ur● passed on certain books of the jesuits of England. Tr●. 3. d● sacram. Con●irm●●. disp. 4. ●. 3. p. 152.   

VI  
That when a man who hath committed an action, would, to know wh●ther it b● a si● or no, bring it to the test of several probabl● opinions, he is not obliged to confess himself of th●t doubtful sin, even though he inclines more to the opinion that makes it a sin, than the other. Tra. 4. de sacram. Euchar. disp. 5. c. 4. p. 227.   

VII.  
That he that goes to Masse● to take his opportunity to look on a woman with unchaste desires, and who, were it not for th●t ●nd, would not go thither at all, fulfils the precept of hearing Mass, even though he had an express intention not to ●ul●il it. Tract. 5. n. 518.    

A LIST, Of many dangerous Propositions taken out of the Late Casuists, and particularly, out of the first Tome, in folio, of the new Moral Theology of ESCOBAR, a JESUIT, Printed not long since at Lions, and dedicated to the General of the Jesuits.  
There is one thing will haply be much wondered at in this List, ●nd that is the odd stile and man●●r of expression familiar with Escobar, as, Licet, & non licet; peccat, et non peccat. etc. It is therefore but necessary there should be some account given of his meaning thereby; which is only this, that a thing is allowable according to some Casuists, and is not according to others. Thence he concludes th●t the thing in question is infallibly lawful according to the principle of Probability, which he lays down as the cornerstone, at the very beginning of his work, as may be seen by the first proposition. It is not to be doubted but this manner of treating of Christian Morality will seem ridiculous to persons of understanding and sound judgement, but it must needs draw groans from the breasts of those that have any tenderness for piety, and will justify before all the world, what a right character is given by the late Bishop of Bellay in one of his Books, of these Refiners of the rules whereby men's Consciences are to be directed. 'Tis principally, saith he, in that part of Theologic which is called Moral, that they discover the utmost of their extravagances, playing the Sophisters so peremptorily in things that concerns the L●w of God and humane actions, that, as they daily find out new sins, and make new discoveries in the unknown world of Vice, so have they a way to subdue what they discover, ravelling and unravelling sins as their humour inclines or diverts them, framing men's consciences, or rather making sport with them as they please themselves. It is and is not, is the motto and devise of this kind of science. Would you have such an action to be guilty of any sin? They will turn that side of the picture towards you which shall represent it as such. Is it expedient there should not be any sin in it? They will turn the other side towards you. This is the true Lesbian rule which bends itself to the thing it is to measure. Every year, what do I say, ●very year? No, every month, nay, every quarter of the moon, the Society of the Indies furnishes us with some new Casuist or other. There it is that they twist and untwist sins, in so much that what was sin last year, is no such thing this year, and what is not such this year, shall haply be the next, if there be any necessity for it.  

I.  
That all probable opinions are equally safe in point of conscience. Whence it must needs follow, that, when some Casuists affirm a thing to be lawful, and others hold that it is not, it is not to be doubted but that it is lawful, and that all the world may, without any sin, follow such an opinion. Escobar, Theol. M●r. Tom. 1. l. 2. Sect. 1. c. 2. p. 34.   

II.  
That it is careful to consult several Doctors, till such time as that we meet with some one that answers us according to a probable opinion that speaks favourably on our ●ide. Escobar, Theol. Mor. Tom. 1. l. 2. Sect. 2. c. 6. Probl. 7. p. 39   

III.  
That Kings may impose a tribute as just, according to a probable opinion, and that the people may refuse to pay it, as being unjust, according to another probable opinion. Escobar, Theol. Mor. Tom. 1. l. 2. Sect. 2. c. 6. Probl. 18. p. 43.   

IV.  
That Subjects do not sin, when they refuse, without any reason alleged, to submit to a Law whereof there hath been a legal proclamation made by their Prince. Escobar, Theol. Mor. Tom. 1. l. 5. Sect. 2. c. 14. probl. 13. p. 160.   

V.  
That Clergymen are not subject to Secular Princes, and that they are not obliged to any obedience to their Laws, even though those Laws are not any way contrary to the state Ecclesiastical, Escobar, Tr. 1. Exam. 1. c. 5. Num. 34. et Sequent.   

VI  
That a man proscribed and outlawed by a Temporal Prince may not be killed out of his territories, but that he who is proscribed by the Pope may be killed in any part of the world, because his jurisdiction extends over all. Escobar, Moral. Theol. tr. 1. Exam. 7. c. 3. Praxis ex Doctoribus Socie●atis.   

VII.  
That the Laws which inflict penalties on those that shall do certain Actions, are not obligatory in point of conscience, even though the matter be of great importance. Escobar, Theol. Moral. Tom. 1. l. 5. Sect. 2. c. 17. Probl. 26. p. 164.   

VIII.  
That a judge, as well superior, as in●eriour, may give sentence according to one probable opinion, quitting another opinion that is more probable. In like manner, that a Physician may prescribe a thing that is less likely to cure his patient, instead of that which he conceives he may with more probability and safety administer. Escobar, Theol. Moral. Tom. 1. l. 2. Sec●. 2. c. 6. probl. 14. p. 42.   

IX.  
That, considering Justice simply in itself, a Judge may lawfully take a Sum of money to give sentence for which of the parties he pleases, when both have equal right. Escobar, Moral. Theol. tr. 3. Exam. 2. c. 6. Praxis ex Societ, jesu Doctoribus.   

X.  
That, in civil Contracts, he who had externally obliged himself either by word or writing, and who had not at the same time any intention to be internally obliged, is not in conscience engaged to performance, and may secretly take back again that which he had sold, restoring the price he had received. Escobar, Theol. Moral. Tom. 1. l. 10. Sect. 2. c. 16. Probl. 20. p. 462.   

XI.  
That according to a probable opinion, deciding that a tax imposed upon Merch●ndises is not just, it is lawful for a man to use false weights to gain the more; and that, if he be charged with so doing, he may deny it by oath, making use of equivocal expressions, when he is brought upon Interogatories before a Judge. Escobar Moral. Theol. ●r. 1. Exam. 3. c. 7. Praxi● ex Societ. Doctor.   

XII.  
That a Son, who lives in the house with his Father, may exact a certain recompense for the services he does him, and in case he do not give him any, h● may with a safe conscience steal from his Father. Escobar Moral. Theol. tr. 3. Exam. 9 c. 4. P●axis ex Societ. jesu. Doctoribus.   

XIII.  
That a man does not become irregular, that is to say, incapable of Ecclesiastical administrations, for having procured and been the occasion of an abortion, if he be in any doubt whether the fruit of the womb were quick. Escobar● Moral. Theol. ●r. 4. Exam. 6. c. 5. Praxis ex Societ. jes. Doctor.   

XIV.  
That an Ecclesiastic surprised in Adultery, if he kill the womanes husband whom he hath abused in his own defence, is not for that irregular. Escobar Theol. Moral. ●r. 4. Exam. 6. c. 5. Praxis ex Societ. jes. Doctor.   

XV.  
That a man condemned to the Galleys is not irregular. Escobar, Moral. Theol. tr. 4. Exam. 6. c. 5. Praxis ex Societ jesu Doctor.   

XVI.  
That when the Church, doth, upon pain of Excommunication, forbid the reading of Books written by heretics, she does not in that prohibition comprehend those who cause them to be read by others; the reason is, that, to cause a thing to be read is not the same as to read it. Escobar, Theol. Moral. l. 7. Sect. 2. c. 33. Probl. 59 p. 289.   

XVII.  
That it is not Simony for a man to give money to another, to the end he might employ his interest with the Patron of a Living, to procure the said Living for him. Escobar, Theol. Moral. tr. 6. Exam. 2. c. 6. Praxis ex Societ. jesus Doctor.   

XVIII.  
That a dispensation is in force, though the c●use, upon allegation whereof it was obtained, be absolutely ceased. For instance, when a man hath obtained a dispensation, not to say over his Breviary, by reason of some inconvenience it may be to his sight, he shall not be obliged to do it, when that inconvenience is removed. Escobar, Moral, Theol. tr. 1. exam. 16. c. 4. Praxis ex Doctoribus Societ. jesu.   

XIX.  
That it is not so much as a venial sin to make use of a Dispensation procured without any legal ca●se alledged● Escobar, Moral. Theol. tr. 1. exam. 16. c. 4. Praxis ex doctor. Societ. jesu.   

XX.  
That where the Pope simply enjoines men to give alms, to gain Jndulgences, it is sufficient if a man give but a halfpenny. Escobar, Moral. Theol. tr. 7. ex. 5. c. 8. Praxis ex Societ. jes. Doctor.   

XXI.  
That works, that are good in themselves, but are sins, and those mortal, by reason of the evil end whereto they are referred, are sufficient, in order to the gaining of Indulgences. Escobar Moral. Theol. tr. 7. exam. 5. Praxis ex Societ. Ies●. Doctor.   

XXII.  
That a privilege is good and authentic, though it be obtained by discovering but some part of the truth, and in such manner that i● had not been obtained, if there had been an absolute discovery made of the Truth. Escobar, Theol. Moral. Tom. 1. l. 6. Sect. 2. c. 10. Probl. 6. p. 187.   

XXIII.  
That it is lawful upon occasion of some great feare● to make use of dissimulation in the administration of the Sacraments, as for a man to make as if he consecrated, by pronouncing the words without attention. Escobar Theol. Moral. Tom. 1. l. 1. Sect. 2. c. 7. P●obl. 26. p. 27.   

XXIV.  
That it is no sin to contract a marriage by personation, as if it were in a play upon the stage, by using equivocal expressions to elude the Church, when one is forced thereto by a great ●eare. Escobar● Theol. Tom. 1. l. 1. Sect. 11. c. 7. Probl. 24. p. 26.   

XXV.  
That, by virtue of the Bull called Crucia●a, a man may be dispensed of the vow he had made, or o●●h he had taken, not to commit Fornication or any other ●●me; though a man can not be dispensed of an o●th he had taken about any concernment of his neighbour. Escobar. tr. 1. Exam. 17. n. 144. Idem, Theol. Moral. Tom. 1. l. 7. Sect. 1. n. 245.   

XXVI.  
That, coming to the Preface, a man is not obliged to hear the rest of the Mass, at a place where there is but one Mass said. Escobar Moral. Theol. tr. 1. Exam. 8. c. 3. Praxis ex Soc jesus Doctor.   

XXVII.  
That a man, who hath the reputation to be extremely given to Women, does not commit any mortal sin in soliciting a Woman to condescend to hi● desires, when he does not intend to put his design in execution. Escobar Moral. Theol. tr. 1. Exam. 8. c. 3. ●raxis ex Societ. jesus doctor.   

XXVIII.  
That a person, having played the Fortune-teller through an express invocation of the Devil, is not obbliged in hi● Confession to discover any further than that he hath answered a question proposed to him, or told ones fortune. Escobar Theol. Moral. tom. 1. l. 3. Sect. 2. c. 10. Probl. 52. p. 102.  
There may be further seen very strange elusions, as to the Sincerity of confession, which out of very shame are not brought upon the stage; in the same Escobar, Theol. Moral. Tom. 1. l. 3. Num. 256. 294.300.30●.323.   

XXIX.  
That it is no mortal sin to preach, principally out of a consideration of v●in glory, or for money. Escobar, Moral. Theol. tr. 6. exam. 7. c. 7 Praxi●, p. 954.   

XXX.  
That it is lawful for Catholics to appear at the Font, and answer for the children which the Minister● baptism. Escobar, Moral. Theol. tr. 7. ex. 2. c. 4. Praxi● p. 980.   

XXXI.  
That it is lawful for a man to let his house to common strumpets, who, he knows before hand, will make it a place of public prostitution, not requiring so much is any reason why he should be excused for so doing, etiam null● just● c●usâ ●x●us●nte. Sanchez in Sum. l. 1. c. 7. Num. 10. The same thing is also maintained by others, Jesuits, as Vasquez, in opusc. de Scandalo. p. 43. ●. 8. du. 5. n. 48. Reb●lliu●, l. 14. q. 17. n. 8. Castrus Palaus. ●. 1. tr. 6. dis. 9 pun. 12. n. 1. Azor, and V●lentia cited by Sanchez.   

XXXII.  
The several ways that Servants may conscientiously contribute to the debauches of their Masters, according to the doctrine of these C●suists. Gaspar Hur●ado, a Jesuit, apud Dianam 5. part. p. 435. Escobar. Moral. Theol. ●r. 7. Exam. 4. c. 8. n. 223.   

XXXIII.  
After what a strange manner these late Casuists do elude and bring into contempt the most wholesome regul●tions of the Church, and the most necessary provisions she hath made to stop the course of the most presumptuous crimes, such as are Blasphemies, by falsely affirming that they are abrogated by a contrary custom. Thomas Sanchez, in Sum. l. 2. c. 32. n. 44.   

XXXIV.  
That a Cu●e or Pastor of the Church is discharged from the obligation he stands in to endeavour the instruction of his people, when he cannot do it of himself by reason of his ignorance, and that he hath not the means to have it done by another, by reason of the small profits of his Cure. Bauny Jes. Tract. 10. De Presbyteris et Parochis. q. 32. p. 448.   

XXXV.  
That a man does not commit any sin, or is guilty of any irreverence towards God, when he presumes to address himself to him in his Devotions, having an actual inclination mortally to offend him. Sanchez, Opuscul. Mor. l. 7. c. 2. du. 9   

XXXVI.  
That a Priest who should every day say the Office proper to Easter, without any reason for so doing, should be guilty only of a venial sin, and that if he had any reason to do so, he should not sin at all. Caramuel, Theol. Fundam. p. 520.   

XXXVII.  
That he who hath a will to commit all the venial sins that are, doth not sin mortally. Granados, Diana, Mucha, cited by Escobar, Theol. Moral. l. 3. p. 83.   

XXXVIII.  
That it is a scruple very much to be blamed for a man to say in his Confession, that he hath committed a fault, being satisfied in himself that he did ill. Bauny. tr. 4. de Poenit. q. 15. p. 138.   

XXXIX.  
That it is no injury done to the paternal power a man hath over his children, for another to persuade his daughter to run away with him, in order to a clandestine marriage, against her Father's consent. Bauny, Theol. Moral. tr. 12. de impedimento rapiûs, p. 721.   

XL.  
That it is probable by Authority, and certain in reason, that a husband may without any sin kill his wife surprised in Adultery, and a Father his daughter; And that the Laws of the Church, which condemn that action, oblige only ecclesiastics [who cannot have wives or daughters] and not secular persons. Caramuel, Theol. Fundam. p. 737.   

XLI.  
That it is lawful for a man, in order to the preservation of his voice, to make himself an Eunuch, contrary to all civil and canonical Laws, which expressly forbid it. What good opinions these Casuists have one of another. Caramuel. Theol. Fundam. p. 555. and 556.   

XLII.  
That if an Jnfidell find any thing of probability in his own false Religion, he is not obliged to embrace the Christi●n Faith proposed to him, though he find himself more inclined to believe the latter, unless it be at the point of death, according to some, nay, he ●s not obliged even at the point of death according to others. Thomas Sanchez, Sancius, and Diana, cited by Escobar. Theol. Moral. p. ●9.   

XLIII.  
That there is no necessity, that, a man ready to die, should, in order to the receiving of the remission of his ●i●nes of God, have a true desire to reform his li●e, if God should spare it him a while; and that he may obtain it by the absolution of the Priest, though he be in such a disposition as to matter of repentance, that if he were but confident he should live any longer, he would neither confess no● quit his sinne● at all. P●●rus M●ch●el de San Roman, Jesu●t, Expedit, & spir●●ualium Soci●●. jesu. l. 3. c● 7. p. 78.    

A LETTER, Written by the Reverend Father in God, JAMES BOONEN. Archbishop of Maechlin. To their Eminences the Cardi●als of the Inquisition at Rome, to whom the jesuits had appealed from his Ordinances. Faithfully translated out of the Latin into French, and out of French into English.  
ARGUMENT.  
Complaint being made to the Archbishop of Maechlin, of the remissness of certain Confessors, he causeth an Extract to be mad● of certain Articles or Propositions maintained and practised by some, which who would not renounce the practice of were not to be admitted to hear Confessions. The Jesuits not o●ly dispute, but maintain them, whereupon they are denied approbation: they appeal to the Cardinals of the Inquisition at Rome, who write to the said Archbishop to approve them, which gave occasion of the ensuing LETTER.  
MAY IT PLEASE YOUR EMINENCES,  
ON the 21. of May, came to my hands the Letter which your sacred Congregation was pleased to write to me of the 18. of April, whereby you give me to understand, th●t, desirous to satisfy in some measure the Rector of the jesuits College at Lowaine, which is within this Diocese, you have thought fit to enjoin me, not to deny such Priests of that College as shall have been examined and approved, a permission to hear the confessions of secular persons; unless it were, that, meeting with any thing I should be troubled at in so doing, I did, within three months, represent unto your sacred Congregation, the just causes that hindered me from granting that permission; in which case if I neglect to give you satisfaction, some other Bishop should be empowered to examine and approve them.  
This your Eminences may well imagine must needs be no small affliction to me, nay, that I cannot but be much more troubled at it then I am well able to express; since that, being come to the extremities of old age, and upon the point of my departure hence, to go and give an account to the supreme Judge, of my administration, I find, that, not only, the world is already full of malice; but also that it degenerates daily more and more into wickedness, because charity waxeth cold. Desirous to find out some reason thereof, I have often both observed, it myself, and have it from the information and judgement of several persons, whose integrity, zeal, experience, and learning I am well satisfied of, that the principal cause of this deplorable degeneration and disorder, proceeds from the over indulgence of many confessors who are ready enough to open trapdoors to let men into dissolution and Libertinism, taking for security ●or their so doing some new opinions of certain divines, who, instead of measuring their proceedings by the practice of Evangelical Truths and the rules of good life, which have been left us by the holy Fathers, make it their main business to find out new excuses to confirm those, which sinners themselves are wont to allege, to palliate their sins, and to cover with the cloak of Probability, the ignominy and shamefulness of their crimes. It is of such persons as these that the Prophet Ezechiel hath said in the Scripture. woe unto thos● that sow cushions under the elbows of men, and lay pillows under their heads that they might deceive them.  
These pernicious extravagances are now come to that height, that ●here were requisite not a Letter, but whole volumes, if a man should make but a simple extract, out of some of their books and practices, of all those unheard● of paradoxes, whereby they at this day elude the precepts of the Church, concerning the observation of Fasting, Festival days, and the recitation of the Canonical Hours; whereby they palliate Simonies, private Revenges, Lies and Perjuries; whereby they enervate, and bring in a manner to nothing the obligation which lies upon men to avoid the occasions of falling into sin; and in fine those paradoxes whereby they expose to an evident danger of nullity, the efficaciousness and power of the Sacraments. Now as it is in a manner natural to men to approve those dissolute maxims which any way flatter their irregular apprehensions, so must it needs happen, that those, who are the Authors thereof, taking it for granted by the easy entertainment they meet with in the world, that they had done a very considerable service therein, cannot but presumptuously imagine in themselves, that they daily more and more enlarge the way to Heaven, by the means of their Probability, that is to say, take away the bounds and meers of that strait way which leads to life, planted by the hands of jesus Christ himself, who is eternal and unchangeable truth, and remove them out of their places as far as they can by such inventions, as proceed from no other principle than themselves.  
Having received several complaints against this erroneous and dangerous kind of Theology, from those who have a certain zeal and tenderness for a more solid doctrine, and a more christian discipline; and finding on the other side, that the Heretics who are our Neighbours, continual loading us with reproaches, that some Doctors of our Catholic Church do maintain things so extravagant in the business of Morality, as that Pagan's themselves ne●er betrayed any thing that may come into comparison therewith; I made it my earnest business to make a collection of some of the most dissolute and most dangerous Articles, whereof I have hereunto annexed a copy, taken partly out of their printed Books, and partly out of what hath been observed in the practice of some of them, whose demeanours I have had a very faithful account of. Having so done, I thought it not amiss to require the opinions and judgements thereof of the most knowing men of my Diocese, as well secular as regular. Whereupon having seen and examined the whole, I resolved to prevent the further progress of this evil, by the application of the most gentle remedies I should have thought of; tha● is to say, by giving notice as well by myself as those who had managed the examination of the business, that those, who were admitted to hear Confessions, should beware how they fell into that dissolution of doctrine; a●d giving order withal that there should be a learned refutation set forth of some part of those Articles. B●t having found afterwards, that this kind● of prevention, was not sufficient, and that recourse must be had to more effectual remedies, I resolved not to grant to any, either Secular, or Regular Priest, the power of receiving Confessions, if he did not promise and swear before hand not to put in practise any of all the said Articles.  
Much about that time, it happened, that on the 23. day of April 16●2. several Religious men of the Society of JESUS, presenting themselves to be examined, I thought it no easy matter to meet with another so favourable an opportunity to execute the resolution I had taken. And thereupon I began with those, as well out of an imagination, that if they should willingly comply with, and observe that oath, the Religious men of other orders would certainly make no difficulty thereat; as that I had certain proofs, that the Fathers of that society, were of all others, the most addicted to invent and to practise those licentious doctrines. And this among many other examples clearly appeared to the Examiner's whom I had appointed to make the examen, on the day before mentioned. For the jesuits, having been, of set purpose, examined that day, concerning the dangerous Articles, they very obstinately maintained the best part of them, and particularly this, which, I have from very good hands, as a certain Truth, hath been practised by the Religious of their society, that is to say, that it is lawful to dismiss those with the sacramental Absolution tha● have not haply gone over half their confessions, when there happens to be a great concourse of Penitents, as it may very well happen upon great Festivals, or at a time of indulgence: which being tolerated, it would very of●e● come to pass, that people would make but half & imperfect confessions, those Father's drawing to their Churches a great multitude of Penitents. Another effect of this toleration would be, that the greatest sinners, out of the fear they might be in to declare the enormity of their crimes, would with no small satisfaction embrace this convenience of obtaining absolution, when they have haply confessed but one or two of their most pardonable defaults.  
Upon these considerations was it, that I deferred the granting of ● permission to hear the Confessions of secular persons to seven o● the Religious me● of that Society, who in other things had discovered sufficient Learning and abilities, until such time as they should promise and swear that they would not proceed according to those Articles in the mannagement of men's Consciences. And wher●●s I well foresaw tha● they would not be persuaded to take any such oath without the consent of their Superiors, I gave them a copy of those Articles to be shown them; which they promised me to do. But from that time to this, I never could have ●●y account or answer, either from them or their Superiors, Unless it be, that one of them, whom I think to be a Professor of Louvain, told me that their Society had caused to be Printed, in France, some of those very Articles; but that it did not any way concern the Inhabitants of Flande●●. Whereupon I made him answer, that, it being not the custom to permit the impressions of books made by those of their Society, without being beforehand ●pprov'd by three of their Divines named by their Provincial, it was no longer to be doubted that their whole Society maintained, as probable, what so many Divines besides the Author of the Book, had thought fit to be communicated to the public.  
All these things considered, I must confess I could never comprehend upon what these Father's ground the imagination they are of, that I have done ●hem any injury, by pressing them to the oath before mentioned. Had they been but pleased to discover the pretended grievances which they thought so indigestible. I should have ordered the business to be diligently examined, and if there had been any thing of reason in their complaints, I should have thought it no difficulty to quit my former resolution. For it was far from my design to do aught that might prove prejudicial to them, all may aim being to prevent the destruction of that flock which was committed to my charge, and to rescue it ●rom ●he inconveniences consequent to the licentiousness of some Confessors, which I saw growing daily more and more predominant, and, was justly afraid, proceeded for the most part from that Society.  
And whereas I could not imagine they should fly to those shi●ts and evasions out of any other pretence, then for that there might be, among the censured Articles, some which they conceived might be represented as le●se odious by a favourable construction thereof, or might haply be so far maintained by plausible arguments, as that they should seem not ●o deserve so severe a Censure, I thought fit (purposely to avoid being engaged into a multiplicity of dispute without any hope of conviction) to put those Articles into the hands of the Theologall Faculty of Louvain, to the end they might there be maturely examined, that those only might be censured which should be found undeniably corrupt and condemnable, and that, if the said Faculty had met with either in the books, or observed in the practice of Confessors any other opinions, containing a doctrine pernicious as was that of the Articles, they might be added thereto, as was accordingly done by the same, both on the 30 of March, and the 26. of April 1653. when they judged that the XVII. Propositions ensuing were not to be tolerated in the practic, and that it was the duty of Superiors, to make provision of their Authority tha● they should not be taught, as may be seen by the copy of the Decree of the said Faculty hereunto annexed.  
To the end therefore that I might in all things obey the order of your Eminences directed to me, as far as lies in my power, and at the same time not omit any thing that my Episcopal Function may oblige me to, as to what concerns the weeding out of these pernicious Doctrines, I shall be ready to admit the Religious men of the Society aforesaid, to receive Confessions, when there shall not be wanting any of the qualifications requisite, provided always that, being legally authorized, they promise and swear, that they will never, in the practic, adhere to those XVII. Propositions at least, which I shall to morrow propose to the ecclesiastics and Regulars of my Diocese, to the end they may be abhorred by all, a proceeding I hope your Eminences will allow as justi●iable.  
There are yet two things, whereof I think it not amiss, upon this occasion, to give your Eminences some account of. The former, is, that the Regulars do not observe the Decree of the Congregation, made concerning the affairs and requisitions of the Bishops and Regulars, dated the 15. of june, 1647. hereafter mentioned; wherein it is declared, That it is not lawful for Regulars to give absolution in cases reserved to the Ordinaries of the places, or that might be reserved to them for the future. And consequently, that they cannot exercise that power, if they have not obtained leave to that purpose of the Ordinary. Now, though I took great care to have the said Decree communicated to all Superiors of the Regular orders the 3. of Octob. 1647. yet hath there been with me but one single Religious man of the Order of S. August. to desire that power, which I accordingly granted him, because he was a prudent and pious man. Others there are that pretend they have I know not what privileges, or communications of priviledge●; nay they disclaim the Decree, as nul, because it was granted without their being heard thereto. Others there are, that affirm it only to be declarative, and consequently that it is of no force against their privileges, which, they say, cannot be made invalid, but by a Decree formally levelled against them. Nay, there are some so temerarious, as presumptuously to affirm, that it is not in the power even of our holy Father the Pope himself, to revoke or abridge their Privileges, as being such as have been granted them by way of reward for their merits.  
The second thing I have to represent unto your Eminences, is, that there are several Regulars who receive Confessions within my Diocese, though they have not been approved either by my Predecessors or myself. Upon which account it was, that, not long since, I caused notice to be given to all the Regulars (as it appears by the copy of the Mandate hereunto annexed) that they should come and present the Deed or Writing wherein are to be seen the names, and the time of Approbation, which they had received either from me or my Predecessors. This hath been done by many; and so that it soon discovered the great number of those that have intruded into the Office of Confessors within my Diocese, without the said Approbation. But one thing happened which I cannot sufficiently admire, that is, that when the Mandate came to the knowledge of the Abbot of Saint Angelo, Internuncius of his Holiness in the Low-Countries, he sent to me that I should revoke the said Mandate, though it did not comprehend any thing which had not been observed from all Antiquity, and that it had been established for a Rule in the Provincial Council of Maechlin, and confirmed by Pope Paul V. in the title ●. c. 1. of the Sacrament of Penance, in the terms recited in the Article hereunto annexed. And all this, notwithstanding the express command of our most holy Father the Pope that it should be observed, as may be seen in his Brief of the 16. of May 1648. concerning the cause of the Bishops of Angelopolis. By which Brief, it is enjoined, that the Regulars, even of the Society of jesus, approved in a Diocese by the Bishop thereof, to hear the Confessions of secular persons, shall not have power to receive the like Confessions in another Diocese without the approbation of the Bishop of the said Diocese, as I doubt not but is well known to your Eminences.  
And thus much I conceived it my duty to discover to your Sacred Congregation, in order to the good of Ecclesiastical discipline, having so great a confidence of your Piety zeal, and vigilance, as that you will vouchsafe to afford me some more effectual means and remedies, whereby I may be enabled to oppose those abuses which ought not to be neglected. In the mean time, having with all submission acknowledged the reverence I have for your purple, I remain  
Your Eminences most humble Servant, JAMES, Archbishop of MAECHLIN. brussels, July 17. 1654.   

PROPOSITIONS That ought not to be tolerated in the practic, and should be condemned by the Authority of Superiors.  

I.  
A Confessor ought not to defer or deny absolution to a Penitent, that goes on in an habitual course of sinning against the Laws of God, Nature and the Church, though he discover not the least hope of fu●ure amendment, provided he only say that he is sorry for what is past and promise to reform himself.   

II.  
That it is sometimes lawful to absolve a person that is in a next occasion of sinning, such as, if he please, he may, but will not avoid, nay, though he seek it, and engage himself therein directly and of set purpose.   

III.  
To abuse a married Woman is not Adultery if the husband's consent thereto; and the rest, too too horrid to be translated.   

IV.  
It is lawful to dismiss those with the Sacramental Absolution, who had not said over half their Confessions, by reason of the great concourse of Penitents, as i● may frequently happen, for instance, on great Festivals and days of Indulgence.   

V.  
That it is lawful as well in Judgement, as out of Judgement, to swear with a mental Reservation, without any regard had to the intention of him who obliges a man to swear.   

VI  
It is sometimes allowable, and that so as a man shall not be guilty of any mortal sin, to kill an adverse party, or to defame him, even by charging him with crimes he is no way guilty of.   

VII.  
It is lawful for an Ecclesiastic or a Religious man of any Order to kill a Detractor, who threatens to discover notorious crimes of him or his Religion, when there is no other way to prevent it, as it should seem there is not, if the Detractor be ready, publicly to charge therewith, and that before most grave men, either that Religious man or his Religion, if he be not killed.   

VIII.  
The commandment of the Church to observe Festival days, is not obligatory upon pain of mortal sin; (the case of scandal only excepted) if there be nothing of contempt.   

IX.  
There are some who probably maintain, that if the child be not yet quick in the mother's womb, it is lawful to procure an abortion, to avoid either scandal or death. Whence it appears that we must not too easily condemn a wench that compasseth the death of the child within her, when the child is not yet quickened, out of a fear that being found big, she might be put to death, or come to discredit.   

X.  
It is lawful for a man to entreat a Conjurer to dissolve a charm laid before by another of the same profession, if he be willing and ready to do it.   

XI.  
Those who communicate at the Monasteries of the Mendicant Friars about Easter, satisfy the commandment of Church concerning annual Communion, and are not obliged to communicate to their parishes.   

XII.  
When a man hath in his Confession concealed some sins, out of a fear of brin●ing his life into any hazard, or out of some other consideration, he is not obliged to discover them in any Confession afterwards.   

XIII.  
It is not only lawful to preserve, by a murdering defence, the things we are actually in possession of, but also those whereto we may make a certain claim, or have some interest in, and are in hopes to be possessors of hereafter. Which doctrine allowed, it is lawful ●s well for an heir as a Legatee to defend himself in that manner, against him who unjustly raises encumbrances to hinder his succession, to retard the execution of a Will. The same course is also allowable in him that hath a right to a Lecturer's place or a Prebendry, against another who unjustly disturbs his possession.   

XIV.  
To call God to witness to a light inconsiderable lie, is not so great an irreverence, as that a man should or might be damned for it.   

XV.  
'tis no mortal sin for a man to accept a challenge to maintain his honour, and to kill the challenger.   

XVI.  
A man is not obliged, upon pain of mortal sin to restore what he hath stolen by trivial and inconsiderable thefts, what ever the total sum thereof may amount to.   

XVII.  
A person is capable of receiving absolution how palpable soever his ignorance may be of the Mysteries of Fa●th, nay, though out of pure negligence, he knows nothing of the mystery of the most Blessed Trinity, or of the Incarnation of our Lord JESUS CHRIST.    

ADVERTISEMENTS TO CONFESSORS.  
COnfessors are hereby to take notice, that they ar● not invested with any such power as that of disp●ncing with the obligation which lies upon men to pay th●ir debts, or to countenance the delay o● th● payment thereof; or exempting m●n from th● obligation of restoring the honour th●y have taken away from their Neighbour, or making satisfaction for th● injuries they have done him. They be accordingly to defer absolution, if the Penitents express not a ●●●●●ne●s● to sati●f●●, whether it be for their debts or the injuries they have done, those c●ses only excepted wherein the Laws permit it, whereo● the Confessors only ar● the Interpreters.  
They are further to be advertised, that, according to the prescription of the Council of Trent, they are not to meddle with reserved Cases, and consequently, that they are not to a●●ume to themselves any po●er of absolution therein, ●ave only in extreme necessity.   

The Judgement O● THE THOLOGAL-FACULTY OF LOUVAIN Consulted by the Archbishop of Macchlin, to know, whether he ought not to enjoin the Confessors to forbear the practice of the precedent propositions, in the direction of men's Consciences.  
THe sacred Theologall Faculty of Louvain assembled ●n the Hall of the University, the 30. of March, and 26. of April 1653. hath judged and concluded, that the doctrine of these XVII. Propositions is not to be suffered in the Practic, and that the Superiors ought to employ their authority for the prevention thereof.  
It is also the judgement of the same Faculty, that the two advertisements subsequent thereto are to be seriously recommended to the Confessors.  
Signed below, by THEODORUS LYLVOLTIUS, Dean, in his own name and that o● all the other Doctors.  
THE END.   

The STATIONER to the Reader.  
I had once resolved to close up the ADDITIONALS to the MYSTERY of JESVITISME with the solemn Censure passed by the Theologal Faculty of Louvain, upon several Propositions, as confining myself to what I found in the Cologne-Edition of the PROVINCIAL LETTERS. But the two following pieces coming so opportunely to hand, and being of so much concernment to all the transactions between the Jansenists and the MOLINISTS; it would have argued a neglect, if not an envy, of thy satisfaction to have slipped the present occasion I had to file them up. Besides, the JESVITS, for their vindication, intending to put ou● THE APOLOGY FOR THE CASVISTS, etc. in English, (to which these are written by way of Answer) they may prove an Antidote against the poison, intended the unwary world in that Masterpiece of the SOCIETY.  R. R.  

FACTUM, OR A REMONSTRANCE OF the Curez of Paris. Against a Book entitled, An Apology for the Casuists, against the calumnies of the Jansenists. Printed at Paris 1657. As also against those that have been the Authors, Printers, and dispersers of it.  
THe cause we are engaged in is that of Christian Morality. Our adversaries are the Casuists, who corrupt it. The concernment we have therein is derived from the tenderness we ought to have for their consciences who are committed to our charge. And the reason of our so earnest appearance against this late Libel, is, that the con●idence of these Casuists growing every day more and more insupportable, insomuch that it seems arrived to such a height as makes it incapable of addition, we conceive ourselves obliged to have recourse to the utmost remedies, and to put up our complaints to all the Tribunals where we imagine we ought to do it, so ●o prosecute without any intermission the censure and condemnation of those pernicious Maxims.  
The better to satisfy the world of the justice of our pretensions, we need only give ● naked representation of the whole difference as it lies between ●s, and an account of the carriage of th●se Casuists from the beginning of their enterprises to the publishing of this last ●ook of th●●●s, which is indeed the consummation of all. To the end, that men, having considered with what an excess of pat●ente they have hitherto been tolerated in ●heir pernicious designs against the Church, may thence perceive the necessity there is henceforward to proceed with the greatest rigour against them. But we think ourselves concerned in the first pla●e to make appear wherein the venom of their mischievous doctrines doth principally consist, as a thing which the greatest p●rt of the world does not sufficiently reflect upon.  
That which is most highly pernicious in ●h●se new doctrines, it, that their main design is not only to corrupt good manners, but to introduce corruption into the very rule of Morality, which is ● business of far greater consideration and consequence. For it is much a less dangerous and general inconvenience to introduce irregularity and dissolution, yet with a supposal of the vigour and existence of the Laws whereby they are forbidden them to pervert those Laws and to justify those irregularities. The reason thereof is, that, as the nature of man is even from its first being perpetually inclined to evil, and that the only thing which prevents him from falling thereinto is ordinarily the fear he may be in of the Law, so it happens, that, when he hath once shaken off that bridle, he runs at random into all excesses of concupiscence; so that there is no difference between making all vices lawful, and all men vicious.  
And thence it comes, that the Church hath never endeavoured any thing so much as an inviolable conservation of the rules of Morality, even in the midst of their disorders whom she could not prevent from a violation thereof. So that when time hath produced Christians of evil lives, it is to be observed at the same time that there were holy Laws that condemned them and were purposely made for their reduction. Nor indeed was it ever known before the starting of these Casuists, that any one, acknowledging himself to be of the Church, did publicly endeavour to destroy the purity of her rules.  
This, it seems, was an attempt reserved for these last times, which the clergy of France calls the dregs and dotage of the last days, wherein these new Divines, instead of making the lives of men consonant to the precepts of Jesus Christ, make it their business to level the precepts and rules of Jesus Christ to the concernments, passion● and pleasures of men. It is by this horrid overturning of things, that some, who go by the names of Doctors and Divines, have introduced, instead of true Morality, which ought to have no other principle then divine Authority, nor other end the● that of charity, a Morality that's purely humane, such as proceeds ●rom no other principle then that of reason, nor hath other end then concupiscence and the passions most irregular in nature. And this is no more than what they declare themselves with an incredible presumption, as may be seen by these few maxims, which are most ordinary among them. An action, say they, is probable, and may be done with a safe conscience, if it be grounded on a rational reason, ratione rationabili, or upon the authority of some grave Authors, nay, of one alone, or if it be directed to an allowable object. Now what they mean by an allowable object may be seen by the examples they give of it. It is lawful, say they, for us to kill him that hath done us any inju●y● provided it proceed from a motive of gaining esteem among men, ad captandam hominum aestimationem. A man may go to the place appointed with a design ●o ●ight a duel, provided he do it to avoid the aspersion of a hen-hearted fellow, and to gain the reputation of a man of me●●al, vir ●t no● gallina. A man may give money for a Benefice, provided it be ●one out of no other reflection then that of the temporal advantages accrueing thereby, and not out of any thoughts of making a comparison between a temporal and spiritual thing. A woman may dress herself gorgeously, what inconvenience soever may happen thereby, provided she do it merely out o● the natural inclination she hath to be vain, o● naturalem fas●us inclinationem. A man may eat and drink a● much as he please, so it be done purely out of vanity, and without prejudice to his health, because the natural appetite may endeavour its enjoyments in those actions which are proper thereto Licite po●est appetitus naturalis suis actibus frui.  
From these few words may a man give a great guess a● the designs of these Casuists, and how that, while they destroy the rules of piety, they introduce, instead of the precepts of the Scripture, which oblige us to do all things with an humble compliance to the will of God, a brutal permission to make all our actions absolutely referrible to ourselves. That is to say, whereas Jesus Christ came to mortify in us the concupiscences of the old man, and to settle the empire of charity in the new man; these, on the contrary, are come to revive the concupiscences, and to smother the love of God, from which they give men a liberal dispensation, and declare it to be sufficient if they hate him not.  
This, this is that carnal kind of Morality which they have furnished the world with, such as hath its dependence only on the arm of flesh, as the Scripture speaks, and whereof they assign no other ground then the authority of Sanchez, Molina, Escobar, Azor, So●us, etc. who it seems think it rational; whence they conclude, that it may be followed with the greatest safety of conscience, and without running the least hazard of damnation.  
It is er●ainly a thing deserves our greatest astonishment to see the presumption of some men come to this height. But this is done insensibly, and by degrees that to most are imperceptible; in this manner.  
These accommodating or complying opinions were not at their first start guilty of the excess they are at the present, but seeming not so horrid, and being advanced only as things doubtful and problematical, ●hey immediately gained some strength by the number of their maintainers, whose maxims are of this quality, that they daily tend more and more to dissolution and libertinism. So that there being a considerable body of Casuists tha● s●ifly maintained them, the Ministers of the Church somewhat backward to engage against that great number, and hoping withal that mildness and reason might reduce those wand'ring persons into their right way again, have suffered these disorders with a patience, which the event hath discovered to be not only ineffectual, as to what was expected might be the issue of it, but also prejudicial. For they, assuming thence a liberty to write, have in a short time spent their venom into so many volumes, that the Church does at this day groan under the monstrous burden thereof. The licentiousness of their opinions, which must be proportionable to the multitude of thei● Books, is such as does not only hurry them into pernicious tenants, but gives them withal a confidence to propose them to the world. Thus the maxims which they had at first only scattered abroad as simple sen●i●●ents, were, not long after, advanced into the predicament of probability; thence into the number of such as might be followed with all safety and serenity of conscience; nay, at last, declared to be as safe as the contrary opinions, and this with such a palpable discovery of extravagance, that the Ecclesiastical powers conceiving a just indignation thereat have passed several censures on those doctrines. The general assembly of the Church of France censured them in the year 1642. in the book of F. Ba●ny which is in a manner a perfect collection thereof: for books of that nature are but perpetually reiterated copies of the same things, that were extant before. The college of Sorbonne passed the same condemnation on them: The Theologal faculty of Louvain did the like; and the late Archbishop of Paris passed several censures upon them. Insomuch that there was some ground to hope, that so many authorities joined together might retard the further progress of so growing an inconvenience; but the Casuists it seems thought not all these checks worthy their notice. F. Hereau read, in the College of Clermon●, such strange Lectures in oder to the permission of Homicide; and the Father's Flahaut, and Le Court did at Ca●n broach ●●●ch horrid tenants to authorize duels, that the University of Paris conceived it sel● thereupon obliged to make a representation thereof to the Parliament to have some course taken therein, which occasioned those tedious proceedings that are known to all the world. F. Hereau being upon that charge by order of the Council, confined to the jesuits College as a Prisoner, it abated somewhat of the earnestness of the Casuists; but in the mean time were they preparing new matters, to be spawned into the world in a more favourable conjuncture of time. Accordingly, it w●s not long ere came abroad the works of Escobar, F. Amicus, Mascaregnas, Caramuel, and divers others, so ●raught with the opinions th●t had been already condemned, nay, with some new ones more horrid than any before; that we, who, by reason of the over sight and familiarity which we have with men's conscience●, must needs take notice of the mischiefs occasioned by those irregularities, thought ourselves obliged to oppose the same all that lay in our power. Upon these grounds was it, that we addressed ourselves these last years to the Assembly of the Clergy then sitting, to demand the condemnation of the principal propositions of these late Authors, whereof we gave them a faithful extract.  
Then was it, that the earnestness of those who would undertake the maintaining of them, apparently broke out. They left no course unattempted, omitted nothing of solicitation to prevent the Censure, or at least to del●y it for some time, out of a fond hope, that if they could but shift it off to the rising of the Assembly, there would not be time to take it into consideration. Their design, in some part, proved effectual; but notwithstanding all their artifices, and the great affairs the Assembly had to dispatch near its closure, nay, though we had not of our side but the bare truth (a thing not very powerful at this day) yet by the providence of God things were so ordered, that, contrary to all their endeavours, the Assembly resolved not to separate till it had given sufficient discoveries of its indignation against those dissolutions, and its earnest desires to pass a sol●mne condemnation upon them, i● they had had time to do it.  
To make this the more evident to all the world, a Circular Letter was written to all the Bishops of the Kingdom, and the Book of St. Charles Borrhom●us, printed the last year by their order, sent with the said Letter, wherein, the more to oppose those mischievous maxims, they begin with that of Probability, which is the foundation of all. Their words are these. I● is a long time, that it hath been the grief of our spirits, to see our Dioceses, as ●o these matters, no● only in the same condi●ion with the Province of S. Charles, but in a much more deplorable. For if our Confessors have a greater talon ●f learning and abilities then th●se of his time, the danger is so much the greater of th●ir embracing and following certain modern opinions, which have made such a strange alteration in Christian Morality, and the maxims of the Gospel, that the most implicit ignorance is to be preferred far before such a knowledge; as such as te●ches m●n to be sceptics in all ●hings, and 〈◊〉 find out wa●e●, not to exterminate the corrupt maxims of men, but to justify them therein, and to instruct them how they may with safe●y of conscience put them in practice.  
Then they come to those conveniences and accommodations that are established upon the principle of Probability. For, say they, whereas jesus Christ hath left us his precepts and example, to the end that those who believe in him, might obey him, and regulate ●heir lives according thereto, the design of these Authors, on the contrary, seems to endeavour a compliance between the precepts of I●sus Christ, and ●he interests, pleasures, and p●ssions of men; so ingenious are they in soothing their avarice and ambition, by ●he encouragements they give them ●o be revenged of ●heir enemies, to lend out money upon excessive interest, to get into Ecclesiastical dignities by ways ev●r so indirect, and to preserus the imaginary honour which is derived from ●h● world by bas● and bloody ●ourses● And a●ter they had made some scornful reflections on the Casuists meththod of the right direction of the in●ention, they earnestly condemn their abuse of the Sacraments.  
And l●stly, that the Church might know, that what they had done was but little in comparison of what they would have done, had it been in their power, they con●clude thus. Several Curez of the Ci●●y of Paris, and of other the chiefest Cities of the Kingdom, have, by the complaint they have made to us of these disorders wi●h ●he permission of the Reverend th●ir Prelate's, and thei● earnest entreaties that some remedy might be thought on, heightened our zeal, and much added ●o our attristation and regret. Had their addresses come sooner to our Assembly than they did, we should, with all possible exactness and diligence, have examined all the new propositions of the Casuist● whereof they gave us the ●xtracts, and p●ssed a solemme sentence upon them such as might have hindered the further progress of that contagion of men's consciences. But having not the leisure to take the business into examination, wi●h the diligence and exactness which the importance thereof might justly require, we find, that, for the present, we could not bethink u● of a be●t●r remedy for so deplorable a disorders then to give order for the printing of the Instructions laid down by St. Charles Borromaeus, Cardinal and Archbishop of Milan, at the charge of the Clergy, as being s●ch as whence these Confessors may learn● how they ought ●o behave themselves in the administration of the Sacrament of penance, and to send ●hem to all the Reverend the Bishops of the Kingdoms.  
There being nothing so remarkable ●rom this procedure of our Lords the Bishops, as that what thy said proceeded absolutely ●rom the force and conviction of truth which they conceived obliged them to express themselves in that manner, we presumed, that the Authors of those novelties would have been more reserved for the future, and that, having considered that all the Cu●ez of the principal Cities of France, and the prelate's, were unanimously resolved upon the condemnation of their doctrine, they would at length have sat still, and thought it no small happiness that they had avoided the censure they had so much deserved, that is, such as must needs have made a noise in the world proportionable to the extravagances they had committed against the Church.  
This posture were things in; and, for our parts, our thoughts were wholly taken up with a peaceable instruction of our people according to pious and Christian maxims, without any fear of disturbance, when there comes upon the stage this new book, we have now to de●le with, which being an APOLOGY for all the CASUISTS, does alone contain full as much as the rest do put together, and revives all the condemned propositions, and that with an imprudence and scandal so much the more deserving a severe censure, that it dares appear aft●r so many contemned censure●, and so much the more to be punished for that it is apparent, by the miscarriage of the remedies already used, what necessity th●re i● to find out such as may prove more effectual, to put ●t last a ●●nall period to so dangerous and so insupportable a mischief.  
We come now to the particular reasons we have to prosecute the condemnation of this Libel. They are indeed many and those very considerable, whereof the first is the extraordinary confidence wherewith the Autho●● of that book maintain the most abominable propositions of th● Casuist●. Things are now carried on simply without any palliation. The old way of vindication, which was, that such and such propositions were imposed upon them, i● now thought shifting and ●●asive. No, they deal plainly as may be, they acknowledge and maintain them at the same time as such a● may be followed with a safe conscience, nay such as are ●●safe, say they, as the contrary opinions. 'tis ve●y true, says the Apology in a hundred several places, thatch, Casuist● hold these maxims, but it is as true withal that they have much reason to hold them. Nay, sometimes the Author is so free hearted as to acknowledge somewhat more than they are reproached with. 'tis granted, says he, that we do maintain the proposition so muc● found fault with, and yet the Casuist● stick not to go beyond that too. So that now all the difference as to matter of fact is taken away; he grants all, he acknowledges, that, according to their doctrine, there i● no usury in Contracts though the most guilty of extortion, through the ways he lays down whereby to avoid it, pag. 101, 107, 108, etc. That such as trade in Benefices are not chargeable with Simony, what bargain soever they may drive, if there be a right direction of the intention; if a man will trust to what he saye●, pag. 62. Blasphemies, perjuries, impurities, in a word, all breaches of the Decalogue are no sins at all when they are committed by any man out of ignorance, surprise, or passion; pag. 26.28. It is lawful for servants to rob their Masters to make their wages proportionabl● to their services, according to Father Bauny, maintained by the Author of the Apology pag. 81. Women may take thei● husband's money unknown to them to game withal, pag. 1●2. judge's shall not be obliged to make restitution of what they may receive ●or giving an unjust judgement, pag. 1●3. A man shall not be obliged to quit those occasions and propositions wherein he runs the hazard of damnation, if he cannot do it with ease and convenience, pag. 49. A man does deservedly receive absolution, and may be ● worthy communicant, though he be not otherwise troubled for his sins then out of a reflection on the temporal inconveniences occasioned thereby, pag. 162, 163. A man may without any blame calumniate those who speak ill of him, by imposing such crimes upon them as he knows th●y are innocent of; pag. 127, 128, 129. In a word, any thing shall be lawful, the Law of God shall signify nothing, and only natural reason shall be our light and guide ●n all our actions, nay, shall enable u● to discern wh●n i● i● lawful, for a private man to kill his neighbour; which certainly is a thing so pernicious as defies all parallel; and whereof the consequences must be dreadful. Let it be made apparent to me, says he pag. 87. etc. that we ought not to be guided by the dictates of natural Reason, to discern when it is lawful for a man to kill his Neighbour.  
And to confirm this proposition; Since that Monarches consult ONLY NATURAL REASON to punish Malefactors, in like m●nner we need no other director than THE SAME NATURAL REASON to judge whether ● private person may kill another that injures him, not only in things that concern his life, but also his reputation or estate. And to answer what may be pressed on the contrary, viz. that it is forbidden by the Law of God, he says in the name and behalf of all the Casuists, We believe that we have ground enough to exempt from ●he penalty of that commandment of God, thos● who kill others for the preservation of their honour, reputation, and estates.  
If this maxim be well considered, namely, That it is the proper faculty of Natural Reason to discern when it i● lawful or unlawful for a man to kill his neighbour, and a man add thereto the execrable maxims of some most grave Doctors, who, by their natural reason, have concluded it lawful, upon certain occasions, to commit strange parricides against even the most sacred p●rsons, it might well be judged, that, all this done, if we should be silent, we were unworthy the Ministry we profess; that we were the destroyers, and not the Pastors of the flocks committed to our charge, and that God might justly punish us for so criminal a silence. We therefore discharge our duty, by acquainting both the people and Judges of these abominations; and we hope that both people and Judges will do theirs, the former in avoiding them, the latter in punishing them according to the quality and importance of what shall be done.  
But what is yet a further motive of our earnest appearance in this manner, is, that we are not to consider these propositions as taken out of ● Book that is anonymous and without authority, but as extracted out of one maintained and countenanced by a very considerable Body. We speak it not without regrett. For though we have from the beginning known well enough who the first Authors of these disorders were, yet have we thought fit to forbear the discovery of them, nor indeed should we yet do it, did they not betray themselves, as it were out of a set purpose to be known to all the world. But since they are so desirous it should be known, it were to no purpose for us to conceal it any longer; since it is among them that this Libel hath been exposed to sale, that no other place then the College of Clermont would serve as a ship to put off that scandalous piece; that such as have brought in their money have carried away as many APOLOGIES FOR THE ●ASUISTS as the sums amounted to; that the Fathers of that College have dispersed them among their friends in Paris and the Provinces; that F. Brisacier, Rector of their College at Roven, hath with his own hands presented of them to some persons o● quality in that Ci●ty; that he caused it to be read in the Refectory, while all were at table, as a piece of edification and piety; that he desired the permission to reprint it of one of the principal Magistrates; that the Jesuits of Paris have been very earnest with two Doctors of Sorbonne for their approbation of it; to be short, since they are resolved to pluck off the vizard, and are willing so many ways to discover themselves, it is high time we should bestir ourselves; and that since the jesuits publicly declare themselves the Patroness of the APOLOGY FOR THE CASUISTS, the Curez declare that they do publicly charge them therewith. 'Tis fit all the world knew, that, as the College of Clermont is the exchange where these pernicious maxims are to be bought and sold, so is it in our parishes that the christian maxims opposite thereto are publicly taught, that so it may not happen, that the simple and unwary, hearing these errors so s●i●ly maintained by so celebrious a society, and not finding any opposing them, might take them for truth●, and be insensibly ensnared thereby, and that the judgement of God should fall upon both people and Pastors according to the doctrine of the Prophets, who declare, against these new opinions, that they shall both come to ruin, the former, for want of having received necessary instructions, and the latter, for their neglect in giving them.  
There is therefore an inevitable necessity lies upon us to speak in this conjuncture, but what makes the obligation yet more pressing, i●, the injurious manner whereby the Authors of the Apology fall so bitterly on our Ministry. For that book, to speak properly, is no more than a scandalous libel against the Curez of Paris and the provinces who have opposed their disorders. It is a strange thing to see how they speak of the Extracts, which we presented to the Clergy, of their most dangerous propositions, and to consider withal the miracle of their confidence to treat us, upon no other account, as they do pag. ●. and 176. with the terms of ignorant, factious, heretical, wolves and false Teachers. It is a thing which the society of the jesuits cannot but resent (say they p. 176.) to see that informatio●s are put up against ●hem by a sort of Ignorants, who deserve not to be numbered among the dogs that wait on the flock of the Church, whom yet some take for true pastors, nay, they are followed by the sheep that submit to the conduct of those wolves.  
Now this is the consummation of insolence whereto the jesuits have raised the Casuists. They thought it not enough to abuse the patience and moderation of the Ministers of the Church, to introduce their impious opinions, but are now come to that height, that they will needs force out of the Ministry of the Church those who refuse their consent thereto.  
This seditious and schismatical attempt, which aims at the raising of a spirit of division between the people and their lawful Pastors, by inciting them to shun their Teachers as false Prophets and wolves, for no other reason then that they stand in the gap against a carnal and impure morality, is of such importance in the Church● that we could not be any longer serviceable in our Functions if this insolence were not repressed. For it were as much as to expect we should renounce our character, and forsake our Churches, if, there being so many christian● Tribunals established for the maintenance of evangelical rules, it were not lawful for us, without fear of being defamed as wolves and false prophet's, to tell those whom we are obliged to instruct, that it is out of all question a crime for a man to traduce hi● neighbour; that it is much more safe in conscience for a man tha● hath received a blow on the one cheek, to turn the other to the smiter, then to ki●l him, though he endeavour to run away for it; that to fight a duel is an inevitable crime; and that it is a ●orrid falsehood to say, that it is the part of humane reason to discern when it is lawful or unlawful for a man to kill his neighbour. If we have not the freedom to speak after this man●er; but there must immediately come abro●d Books publicly maintained by the whole body of the jesuits, representing us as factious spirits, Ignorants and false-Prophets, it is impossible we should be faithful in the administration of our functions, and the government of the flocks committed to our charge.  
There is no place, though not civilised out of its original infidelity and barbarism, where it may not be lawful to affirm calumny to be a crime, and that it is not lawful for a man to kill his neighbour purely to vindicate his honour. No, there are no places but those where Jesuits are, in which a man dares not say so much. We must either permit Homi●ides, Calumnies, and the profanation of the Sacraments, or stand exposed to the ●ad effects of their vengeance. We are appointed by God to be the messengers of his commandments to his people, and we must not presume ●o obey him without falling under the fury of these carnal Casuist●. What a strange posture are we at this day reduced to? woe unto us, says the scripture, if we do not preach the gospels and woe unto us, say these men, if we do preach it. We are on the one ●ide to fear the indignation of God, on the other we are threatened by the insolences of men, and so we are reduced to a necessity o● either degenerating into false Prophets and wolves, or being torn to pieces as such by thirty thousand tongues that can afford us no other character.  
This is the ground of our complaints. This was it that obliged us to demand justice for ourselves and christian Morality in whose cause we must needs be concerned. Th●s also hath reinflamed our zeal to maintain the purity of manners proportionably to the attempts of those that would defile it. Morality, the more powerfully it is opposed, becomes the more endeared to us, to which it adds some thing that we are alone to defend it. And therefore out of the satisfaction it is to us, that God is pleased to make our weakness contributory thereto, we presume to say with the man after his own heart, Lord it is time for thee to arise, they have destroyed thy law; but it raiseth in us a greater affection to thy precepts, and an aversion for all the ways of iniquity.  
It is in the mean time a very deplorable case that we should be thus worryed and persecuted by those from whom we ought rather to have expected relief; so that we are to engage with the passions of men, not only attended with all the impetuosity that is natural thereto, but also puffed up and maintained by the approbation and interest of so vast a body of Religious men; and that instead of any advantage we might make of their instructions in order to the reformation of popular extravagances, we are forced to make the best we can of that small remainder of pious sentiments there may be in the people, to work in them a horror for the irregularities of those Religious men.  
And this posture are our affairs in at the present; but we hope God will incline the hearts of those, in whose power it is to do us justice, to take our cause into their consideration, and that they will be the more earnest to endeavour our vindication, by how much they are otherwise likely to be made complices of these corruptions In this number are comprehended the Pope, the Bishops, and the Parliament, by that extravagant insinuation wherein the Authors of the Libel would have it believed as a thing most certain, that the Bulls of the Popes against the five Propositions are a general approbation of the doctrine of the Casuists; than which there cannot be any thing more injurious to those Bulls, nor more impertinent in itself, since there is not the least analogy between those two things. All that is common between those five Propositions and those of the Casuists, is that they are all equally heretical. For, as there are Heresies in matters of Faith, so are there also Heresies in matter of Mo●ality, according to the Fathers and Counsels, and those such as are so much the more dangerous, in that they are made compliant with the passions of men and that unhappy leaven of concupiscence, which the greatest saints are not exempted from. We are therefore to be in some measure confident that those, who have expressed so much zeal against the condemned Propositions, will discover no less upon this occasion, since that the welfare of the Church, which it may have been then their principal design to promote, is now so much the more concerned, in so much that whereas the Heresy of the five Propositions is understood only by Divines, and that no body presumes to maintain them, it happens here, on the contrary, that the heresies of the Casuists fall within the understanding of all the world, and are publicly maintained by the JESVITS.   

THE ANSWER OF the Curez of PARIS, Maintaining the FACTUM Presented by them to the Reverend Vicar's General, to demand the Censure of THE APOLOGY FOR THE CASVISTS; Against a piece entitled, A REFUTATION of the Calumnies lately published by the Authors of the FACTUM, under the name of the Reverend the Curez of PARIS, etc.  
AFter the solemn Indictment we have brought in with so much justice and reason before the Ecclesiastical Tribunal, against the Apology for the Casuists, whereof we have discovered the most pernicious maxims and the strange extravagances which had filled with horror those whom God had inspired with any thing of love for his Truths, there was some ground to hope, that those, who, out of an immoderate desire to maintain even the most dissolute of the Authors (whereof that Book gives the world a faithful Catalogue) were engaged in the defence of it, would by their humility and silence, have repaired the injury which they had done all just and indifferent persons by their temerity and blindness.  
And we find to our regret that nothing is able to abate their presumption. Instead of sitting still, or not opening their mouths, unless it were to disclaim errors so unmaintainable, and so palpably opposite to the purity of the Gospel, they have newly put forth a piece, wherein they maintain all those errors, and fall into the greatest virulence that may be against the FACTUM we had made, to lay open the corruption of their doctrines.  
This is it that obliges us to reassume new courage, and to rise up against that excessive confidence of theirs, so to take away the reproach which must otherwise be put on our age, that the enemies of Christian morality had been more earnest in their attempts against it, than the Pastors of the Church in the maintenance of it; and that it happen not, that, while the people rely upon our vigilance, we ourselves should fall into that slothful indifference, which the Scripture does so severely condemn in the Pastors.  
The writing newly published against our Factum is a mere stratagem of the jesuits, who are named therein, and who, that they might with the greater liberty exercise their detraction upon the piece, without any apparent injury to our persons, say, that they do not look on it as a thing whereof we ●re really the Authors, but as a piece imposed upon us.  
And though it had been made by us, examined and corrected by eight persons of our Body appointed to that purpose, approved in the general Assembly of our Compary, printed in our names, presented by us juridically to the Reverend the Vicar's general, dispersed by us through our parishes, and owned and acknowledged by all the ways that could be, as it appear● by the orders of our Assembly of jan. 7. February 4. and April 1. 1658. yet it is nothing with them to affirm, that we never had any hand in it, and upon that ridiculous supposition they treat the Authors of the Factum wi●h the most injurious terms that tru●h could be affronted by, and at the same time give us the most insinuating commendations that simplicity could be surprised by.  
So that all that is new, is that their language, as to us, is different from what it was. In the Apology for the Casuis●s we were false Prophets; here we are true and worthy Pastors. In the Apology, they hated us a● ravenous wolves; here they love us as person● venerable for their ver●ue and piety. In the Apology they treated us as Ignorant; here we are a sort of pe●sons illuminated and full of light. In the Apology, they ●re●ted u● as Heretick● and Schismatick●; here they have a reverence not only fo● our character, but also for our persons. But in both the one and the other there is this one thing common, that they maintain that corrupt Morality as the true Morality of the Church. Which kind of procedure discovering nothing so much as tha● it is their principal design to introduce their own pernicious doctrine, they accordingly, to effect it, indifferently fasten on those courses which they imagine might contribute most thereto; so that it matters not much whether they say of us that we are wolves or lawful Pastors, since they do it as ●hey think it more or less advantageous for the authorization and maintenance of their Errors. So that the change of their stile is no effect of the conversion of their hearts, but a piece of Legerdemain common in their politics, whereby they put on so many different shapes, yet still continue the same persons, that is to say, constant enemies to the truth and those that maintain it.  
For there is nothing so certain, as that they are not really changed in respect of us, and that we are not the persons they commend, but that on the contrary we are those whom they wreak their malice upon, since that they commend only those Curez who had not any ha●d in the Factum, which ca● h●ve no relation to us who were all as deeply a● may he concerned in it, and that they openly betray their indignation against the Authors and Approvers of i●, whic● we canno● be insensible of. And thus all the evil they seem● loath to speak of us as Curez, they say of us as Authors of the FACTUM, and they do no● speak advantageously of us in any sense, but to have the greater opportunity to load us with injuries and reproaches in another.  
This is a pitiful kind of artifice, and a way to be injurious that is more base and more picquant then if it were free and open. And yet so irreclaimable is their presumption, that they make their advantages of it not only against us, but also against those whom God hath r●i●'d into the ●os● eminent dignities of the Church; for they have no better ●re●tmen●●or the Circular Letter, directed by our Lords the Prela●●● of the Assembly of the Clergy, to all the Bishop● of France, to preserve their Dioceses from the corruption of these Casuists. They say of that Letter pag. 7. that it is a surreptitious piec● without their approbation, without order and without Authority, though it were really published by the order of the Prelates of the Assembly, dressed up by themselves, approved by them, printed at their command, by Vi●ré Printe● to the clergy of France, with the Instructions of Saint Charles, and an extract of the verbal Process of the first of F●bru●ry 1657. wherein those Prelate's condemned the dissolutions of the Casuists, and make it a mat●er of very earnest complaint, that these times are so fertile in the production of maxims so pernicious, and so contrary to those of the Gospel, and such as are likely to prove the bane and destruction of Christian Moraliti●.  
But what? the Letter mentioned approves not the doctrine of the Casuists; 'tis enough to give the Jesuits occasion to treat it as a thing ●org'd and supposititious, how authentic soever it may be, and how venerable soever their dignity may be by whom it was sent. Who so blind as not to see in this carriage of theirs● that, whatever it may cost them, they would be exempted from the corrections and superintendency of the Ecclesiastical Ministry, and that they do not acknowledge it but in what makes for their advantage, as if the Ministers were in the place of God when they are favourable to them, and are put out of that place when they oppose their extravagances? This is an ordinary degree of presumption in them. Because they find themselves grown so powerful in the world, as to de●y those just chastisements, which would inevitably fall on any other besides them, should he be guilty of far le●●er faults● thence do they take the liberty of not receiving any thing from the Church but what they please themselves. For what else can be their meaning when they say; We have a respect for our Lords the Prelate's, and whatsoever comes from them, but for the Circular Letter sent by their order and under thei● names to all the Prelates of France against our Casuists, we honour it not, but on the contrary reject it as a piece that is forged, and hath neither their consent nor authority. And in like manner, we have a veneration for the Reverend the Curez of Paris, but for the Factum printed under their name, which they have presented to the Reverend the Vicar's General, we declare it to be a scandalous writing, and that the Authors of them are men of seditious principles, Heretics and Schismatics. What should all this signify, but that the world should take notice that they honour the Ministers of the Church when they disturb them not in their disorders; but that when they offer to do any such thing, they make them know by their contempt, by their calumnies, and by their outrages, what is it to meddle with them?  
Thus it shall be lawful for them to say any thing, and the Prelates and Pastors must not presume to contradict them, but they must withal be immediately treated as Heretics and factious spirits, either in their persons or their works. They shall have the privilege to sell in their College, and to scatter into all our parishes the execrable Apology for the Casuists; and we must not presume to put ou● a writing that might in some measure be an Antidote against so mortal a poison.  
They shall have put daggers and poison into the hands of furious and vindicative men, by declaring expressly That it is in the power of private Persons as well as Sovereigns, to discern, only by the assistance of the light of reason, when it shall be lawful or unlawful for a man to kill his neighbour; and it shall be an excess of presumption in us to put up our complaints to the Ec●lesiasticall Judges against these murdering maxims, and to represent by a Factum the monstrous effects of that bloody doctrine.  
It shall be in their hands to invest all men indifferently with all that power of life and death, which is the most illustrious prerogative of Sovereigns; and we must not be permitted to give our people notice, that it is a horrid and diabolical falsehood to say, that it is lawful for them to be their own carvers in matter of justice, especially when the lives of their adversaries comes to be concerned, and that it is so far from truth, that one man may, by his own private Authority, and the discernment of natural reason, kill another, that, on the contrary, it can never be done but by a divine Authority and light.  
They shall have infamously exposed to sale all the dignities of the Church, and open a gap for all Simonists to thrust into the house of God, by an imaginary distinction of motive and price; and we dare not publish, that a man cannot without crime enter into the Ministry of the Church, but by the right door which is jesus Christ; and that those who maintain that money given as a motive is another's do not make a true door whereat the lawful Pastors may enter, but a real breach fit only to let in wolves, not to feed, but to devour the flock he is so tender of.  
They shall have freed Detractors ●rom all crime, and declared it to be lawful (by the authority of Dicastillus one of their fraternity, and above twenty eminent jesuits) for a man to impose false crimes contrary to his own conscience, to bring those into disparagement who would ruin him.  
They shall have permitted Judges to detain what they had received for doing an act of injustice; Women, to rob their husbands; Servants, to purloin from their Masters; Mothers, to wish their daughter's death when they are not in a condition to dispose of them in marriage; the Rich, not to give any thing out of their Superfluity; the voluptuous, to eat and drink as much as they please, upon no other account then that of voluptuousness, and to pursue the enjoyments of the senses as things indifferent; Those who are ensnared in the next occasions of falling into the most damnable sins, to continue therein when it may be any inconvenience to them to quit them; those who are grown old in an habitual course of vicious living, to approach the Sacraments, though they come with so weak a resolution of amendment of life, that they are confident it will not be long ere they fall into the same crimes again, and without other remorse for what was passed, than what the temporal inconveniences occasioned thereby might have raised in them.  
Lastly, they shall have permitted Christians to do what Pagans, Jews, Mahometans and Barbarians would have had in execration, and shall have filled the Church with the most palpable darkness that ever came out of the bottomless pit; and we shall not, to dispel it, ●hed forth the least ray of evangelical light but the whole Society take● alarm, and decl●res that they can be no other than men of seditious principles and Heretics, who speak in that manner against their Morality; that their doctrine, being the true doctrine of Faith, they are obliged in conscience, how willing so ever they may be to suffer and comply with the Cross, to speak against those factious spirits and Schismatics that quarrelled thereat; that so saying they speak not against ●s, for we are persons of more piety then to be Authors of a Piece that should any way oppose them, and that i● it be otherwise we only are chargeable with the disturbance of the peace and tranquillity of the Church by troubling them in the free publication of their doctrines. Thus do they endeavour craftily to inveigh against us as the enemy's o● public tranquillity. Who could have believed, say they, that the Reverend the Curez, who upon the account of their ministerial functions are the mediators of peace between the Seculars, should be the Authors of a writing ●hat might raise a spirit of schism and division between them and Religious men? And immediately after, Is the spirit of God and Christian piety now so degenerated, as to engage the disciples of the Lamb to be ravenous among themselves as if they were so many wolves? And thus do they make a great deal of noise in discourses, to show, that they are desirous of peace, and that we are the only disturbers thereof.  
What an uncontroleable thing is insolence when backed by impunity! And what a strange progress will temerity make in a small time, when it meets with nothing that can give its violence any check! These Casuists, after they had disturbed the peace of the Church by their horrid doctrines which tend to the destruction of the precepts of jesus Christ, as our Lords the Bishop's ●ay to their charge, have no other shi●t now then to accuse those who endeavour to re-establish the doctrine of Jesus Christ, as disturbers of the Church's pea●e. After they had put things into disorder of ●ll sides by the publication of th●ir detestable Morality, th●y treat a● breakers of the public pea●e, those whose consciences will not suffer them to comply with their designs, and who cannot endure that these pharisees of the new Law, as they have called themselves, should establish their humane Traditions upon the ruins of the divine.  
But they shall make no advantage of this artificer We have made a sufficient discovery of our love to peace by our so long silence. We spoke not till ●uch time ●s that it would have been a crime in us to be any longer silent. They have abused that peace, to introduce their damnable opinions, and they would now endeavour the continuance of it, to give them further footing. But the true children of the Church know well enough how to distinguish between that true peace which our Saviour only can give, and which the world is unacquainted with, and the deceitful peace which the world may give, but which withal is hateful to the Saviour of the world. They know the true peace to be that which endeavours the settlement of ●ruth in the belief of men, and that the deceitful peace is that which aims at the propagation of error in the credulity of men. They know there is such a consonancy between truth and the true peace, that they are inseparable; that there is no interposition raised between it and the eyes of God by the dispu●es which sometimes eclipse it from the eyes of men, when the Providence of God thinks fit to engage men into a vindication of his truths from unjust attempts; and that what were then a peace in the apprehensions of men, would be no other than a war in ●he sight of God. They know further that these corrections are so far from being guilty of any breach of Charity, that it were no les●● to forbear them, for that it is the Character of a counterfeit Charity to suffer the wicked to pursue the enjoyments of their vices, whereas it is the property of true charity to disturb that woeful tranquillity, and consequently, that, instead of establishing the Charity that is derived from God by that apparent mildness, it were, on the contrary, to destroy it by a criminal indulgence, as the holy Fathers teach us in those words, H●c ch●ritas d●struit charitatem.  
This is also the meaning of what the Scripture teaches us, that Christ came into the world not only to bring peace, but also a sword and division, because all these things are necessary, every one in its proper time, for the advantage of Truth, which is the ultimate end of the faithful, whereas peace and warr● are only the means, and allowable proportionably to what they contribute to the advantages and establishment of Truth. They know that it is upon this account the Scripture says, that there is a time of peace and a time of war, whereas it cannot be said that there is a time for truth, and a time for falsehood; and that it is better that scandals should happen then that truth should be forsaken, as the holy Fathers of the Church maintain.  
It is therefore apparent, that those persons, who are forced to make use of this pretence of charity and peace, to prevent men from speaking against such as destroy the truth, discover themselves to be friends only to the deceitful peace, and that they are professed enemy's to ●ruth and the true peace. Accordingly hath it been the constant practice of the Persecutors of the Church to make this pretence of peace the stalking-horse of their most insupportable violences; th●s have the false friends of peace consented to the oppression of the truths of Religion, and the Saints by whom they were maintained.  
Upo● these grounds was it, that St. A●hanasius, St● Hilary, and other holy Bishops in their times, were treated as rebellious, factious, obstinate men, and enemies to peace and union; that they were deposed, banished and forsaken in a manner by all the faithful, who misinterpreted for a breach of peace the zeal they had for the truth. Hence came it that the holy and famous Monk Stephen was charged as a disturber of the Church's tranquillity by the 330. Bishops who would needs have the Images removed out of the Churches, which certainly was a point not of the greatest consequence to salvation. And yet because men ought not to shrink from the least truths under pretence of peace, that holy Religious man publicly opposed them, and it was upon that ground that he was at last condemned, as may be seen in the Annals of Baronius, Ann. 754.  
Thus also were the holy Patriarches and Prophets charged, as Eliah was, to be troublers of the tranquillity of Israel, and that the Apostles, nay, J. Christ himself, were condemned as the Authors of disturbance and dissension, because they declared a saving hostility against the corrupt passions and the fatal extravagances of the Hypocritical Pharisees and insolent Priests of the synagogue. And lastly, all this is no more than the Scripture gives ●s a general representation of, when entertaining u● with a character of these false Teachers, who call by the name of divine those things that are diabolical, as these Casui●ts do at this day in their Morality, it says, Wisdom chap. 14. that they also give the name of peace to the most deplorable desolation. The extravagance of men, saith the wise man, is come to ●●t height, that they give the incommunicable name of the Divinity to that which hath not the essence thereof, to flatter the inclinations of m●n, and to show their compliance with the humours of Kings and Princes. And being not content to be so mistaken in things divine, and to live in that error which is a true war, they give the name of peace to a condition full of trouble and disorder. In magno viventes inscientiae bello, tot & tanta mala pacem appellant.  
It is therefore a principal truth of our Religion th●t there are certain time● wherein it is necessary to trouble the possession of error, which the wicked call peace, and this is a thing no way to be doubted of after the confirmation of so many Authorities. Now if ever there was ●n indispensable occasion and necessity to do it, let us examine whether there could be a greater or more pressing then there is at this day.  
We find the most numerous and most powerful b●dy of men ●n the whole Church, that which hath the disposal of the consciences of all the greatest, bandying together and conspiring in the maintenance of the most horrid maxims that ever the Church groaned under. We find them, notwithstanding all the charitable admonitions that have been given them, both privately and publicly, obstinately countenancing Revenge, Avarice, gluttony, vain glory, self-love, and all the exorbitancies of corrupt nature, the profanation of the Sacraments, contempt of the ministeries of the Church, and the disparagement of the Ancient Fathers, that they might introduce into their stead such Authors of their own as are most remarkable for their ignorance and temerity. And yet though we cannot but see the Church ready to be o'erwhelmed with this deluge of corruption, we must not presume, for fear of disturbing the pea●e, to call out to those that ●re en●rusted with the conduct thereof, save us, we perish  
The most inconsiderable truths of Religion have been maintained even to the death, and yet 'tis expected we should quietly let go the most essential points of our Religion and the maxims that are most important and o● greatest necessity in order to the salvation of men, because it is the pleasure, not of 300. Bishops, nor indeed of so much as one, nor of the Pope● but only of the society of the jesuits, to overturn them as th●y please.  
We desire, say they, to be at peace even with those wh● are unwilling to have any. Strange preservers of peace who never yet suffered the least writing to come out against their Morality, which they have not worried with their bloody Answers, and yet still writing the last they will needs have us to sit quiet while they remain in possession of their unjust pretensions!  
We thought it not amiss to be the more large in the re●utation of this reproach, because there is not any they seem so much to insist upon against us. For though there may be few persons whom they can persuade, that the Casuists are holy Authors, yet is it not impossible, but they may meet with some whom they may cajol into a belief, that we are nev●rtheless ve●y much to blame for disturbing the peace o● the Church by our opposition. For the satisfaction therefore of such, have we thought fit to dr●ss up this discourse, to give them to understand that there are not two questions to be made upon this occasion, but only one, and that it is impossible it should at the same time be true, both, that the Morality of the Casuists is abhominable ● and th●t we are blame-wor●hy to disturb their deceitful peace in opposing it.  
Let it not therefore be expected that we should ever forsake the cause of Christian Morality; no, we have a greater tenderness for the truth then to be guilty of that baseness. But to let them know withal how far we are also lovers of peace, we open them the gate of it as w●de as we can, and declare, that we are ready to entertain them into our very hearts, assoon as they shall have abjured the pernicious maxims of their Morality, cited by us in our Factum and in our Extracts, read in, and taken out of their Authors in their own words, and assoon as they shall sincerely renounce the pernicious APOLOGY FOR THE CASUISTS, and the mischievous treatises of Divinity of Escobar, Molin●, Sanchez, Lessius, Hurtad●, Bauny, Amicus, Mascaren●as, and all books of that nature, which out Lords the Bishops call the Plague of consciences. And thus stands the case between us. For here is not any thing to do, as they would maliciously make the world believe, concerning the differences which the Curez may have with the Religious. The question now is not about any contestation concerning the privileges of the Iesuit●, or of opposing their continual usurpations upon the authority of the Curez. Though their books are ●ull of mischievous maxims as to that particular, yet did we purposely forbear all notice thereof in the Extracts we pre●ented to the Assembly of the Clergy, because we would not bring in any thing into the general cause of the Church that should concern us in particular. The matter therefore in agitation here is of the purity of christian Morality, which we are resolved not to suffer to be corrupted; and we are not the only men engaged in this design. The Curez of Roven, by the authority of their Prelate are ready to second us with a zeal truly Christian and Pastoral. And besides, we have now in our hands no small number of Deputations from the Curez of other cities of Fra●ce, who with the like permission of our Lords their Prelates, will earnestly oppose these new corruptions, until such time as those who are the maintainers thereo● shall renounce them.  
Till than we shall continue to be their Prosecutors, whether they speak well or ill of us it matters not, and we shall not disclaim the truth's which we have advanced ●n our Fac●um ● to purchase at that price, the commendations they would then take occasion to give us● We shall not be diverted by either their curses or blessings, as the Scripture saith. They have not been able to frighten us, as enemies, nor shall they corr●pt us, as flatterers. The have found us unmoved at their menices, they shall find us inflexible at their care●●es, and we shall express ourselves equally insensible o● their injuries, and their ins●nuations. We shall return the sa●e constant countenance to all their different looks, and we shall oppose, to the duplicity of the children of this world, the Simplicity of the Children of the Gospel.  
Done by the order of the Company, reported in the general Assembly, of Monday the first of Ap●ill 1658. and reviewed by the Deputies whose names are here undermentioned.  

MEASURE, Doctor of Sorbonne and Curè of S. Paules ● ROUSSE, Doctor of the Society of Sorbonne, Curè of S●. Roch, and Syndic of the Curez of Paris.  
DEBREDA, Doctor of the Society of Sorbonne and Curè of St. Andrew's des Arcs.  
MARLIN, Doctor of the College of Navarre, and Curè of St. Eustac●e.  
DU PUIS, Bachelor of Divinity, Curè of the Sts. Innocents', and Syndic of the Curez of Paris.  
FORTIN, Doctor of the Faculty of Paris, and Curè of St. Christopher●s.  
GARGAN, Cannon Regular of S. Augustine, and Curè of S. Medardes'.  
DAVOLE, Doctor of the College o● Navarre and Curè of St. Pe●ers aux Bo●ufs,   
It was resolved also by the Company the very same day, that ●n Answer should be mad● to another pi●ce newly come abroad against the same FACTUM of ours, divided into two partest and enti●uled ● A Factum; by way of Answer to the pretended Factum of the Curez of Paris, etc.  
THE END.   

The names of some of the most eminent Casuists; and others with the places where they are cited. The Letter A denotes the citation to be in the Additionals.  

AEgidius Trullench● A. 19   


A  
Alby, I●suit ● 254, 255.  
Amicus, jes. 97, 98.150.221. A. 18.24.  
Angelus, jes. p. 60.  
Annat, jes. 38.153.  
Anthony Sirmond jesuit, 152, 153.309. A. 24.  
Azorius, jes. 92.96.134. A. 18.    


B  
Baldellus, jes. 93.  
BASILIUS PONTIUS, jes. 58.61.147.  
Barry, jes. 120, 121, 122, 123.  
BAUNY, jes. 37.46.58.62.71.73.76.79.80.105.106.109.127, 131.132.134.140.143, 144, 145, 146, 147.258.260. A. 18.21, 22, 23.55.57.97, 98.  
Becanus, jes. 93.97. A. 18.  
Bellarmine, jes. 307.310.  
Brisacier. Ies. 253.26●.262 A. 29.44.    


C  
●●ramuel, 73.98. A. 17, 18, 19.63.70.71.78, 79, 80, 81, 82, 83 84.98.  
Castrus Pala●s jes. 78, 103, 109.151. A. 97.  
Caussinus, jes. 145.258.  
Cello●. jes. 63.67.117.251.  
Comitolus, jes. 148.  
Coninch. jes. 134.151.  
Crasset, jes. 254.    


D  
Deza, 355.  
Dian●, 61, 62, 63, 64, 65.69, 70, 71, 72.88.149. A. 52.98, 99  
Dica●tillus, jes. 251, 252.    


E  
Emanuel Sa. jes. 6●. 61.  
E●adus Billus, jes. 186.  
ESCOBAR, jes. 56, 57.58, 59.68.69.70.74.75.78.79.87.89.90.91, 92, 93.97.103, 104, 105, 106, 107, 108, 109, 110.112.126.128, 189, 130.132, 133, 134.139, 141.149.151.183.187, 188.216, 217.220.236. A. 18, 19, 20, 21, 22.58, 59. 60.65● 66.91.92. 93.94.95.96.97.98.99.    


F.  
Fagundez, jes. 107.141.149.  
F●liutius, jes. 61.75.93.95 113.115.130.142.144.151.318. A. 17.18.19.22.  
Flahaur, jes. 93.    


G.  
Gaspar Hurtado, jes. 88.134. A. 97.  
Garas●us, jes. 127.170.  
Granados, jes. 140.149. A. 98.  
Henriquez, jes. 151.  
Heraeu, jes. 93.221.  
Hurtado de Mendoz●, jes. 87.88.93.149.151. A. 20.    


L.  
Laym●n, jes. 61.89.97.104. A. 17.18.19.20.  
Le Court, jes. 93.  
Le Moine, jes. p. 38.124.125.133.135.153.168.169.  
Lessius, jes. 87.91.94.95.97.108.110.111.112.115.132.189.213.215.233.235.238 A. 18.19.20.21.    


M.  
Mascarenhas, jes. 277. A. 87.88.89.  
Maphaeus, 355.259.  
Molina, jes. 91.96.97.103.111.112.114.235.  
Meynier, jes. 282●  
Milhard. A. 2●.  
Navarrus, jes. 60.90.    


P.  
Petavius, jes. 144.336.  
Petrus Michael, jes. A. 99  
Petrus Hur●ado, jes. 89.  
Pintereau, jes. 148.153.258.260.  
Rebelli●s, A. 97.  
Rebullos●, jes. 357.  
Reginaldu●, jes. 77.86 87.91.95.97.114.141.218.222.235. A. 19.20.    


R.  
Ribadeneira, jes. 357.    


S.  
SANCHEZ, jes. 60.61.63.77.78.89.90.91.115.116.129.130.148. A. 17.19.20.97.98.  
Sanctius. Ies 23.  
Sot●●, jes. 91.152.  
Suarez, jes. 63. 143.14●.146.148.151.152.    


T.  
Tannerus, jes. 91.97.184.185.204.206. A. 17.19.  
Thoma● Sanchez, jes. A. 97.99.  
Turrianus, jes. 134.  
Valderama, 354.356.358.359.  
Valentia, jes. 74.150.183.203. A. 20●  
Vasquez. jes. 61.63.69.109.134.149.151.176.177.178.180.194, 195. 196.199.200●202 227. A● 97.     

ERRATA,  

In the MYSTERY.  
PAg. 10. l. 8. r. make use. p. 46. l. 30. r. to make an act. p. 50. l. 15. r. less safe p. 56. l. 10. exhorted. p. 63. l. 20. Casuists. page 64. line penult. read Father's page 81. line 25. read Chastelet. page 99 line 17. r. form●. page 107. line 16. deal it. p. 115. l. 16. r. your. p. 116. l. ult. deal that. p. 140. l. 27. for warrant, r. grant. p. 143. l. 23. r. whensoever. p. 144. l. 22. for the middle and r. not. p. 149. l. 21. r. was, p. 16●. l. 3. r. Sallies● p. 196. l. 29● r. whole. p. 201. l. 1. r. any other. p. 202. l. 20. for will r. wit. p. 206. l. 19 r. it is not p. 234. l. 36. r. strike. p. 237. l. 32. r. this. p. 240. l. 6. r. dispense. p. 250. l. 9 r. possible. p. 254. l. 4. for is. r. as. p. 261. l. 11. r. there were. p. 274. l. 32. r. there, by. p. 275. l. 3. r. is of. p. 300● l● 10. r. loudly. p. 316. l. 7. deal i●. p. 328. l. 6. r● From the Author. p. 331. l. 1. r. XVII. p. 336. l. 35. r. giving it. p. 339. l. ult. r. so much. p. 352. l. 28. r. expose. p. 357. l. 31. for closed. r. cloyed. l. 35 r. revive.   

In the ADDITIONALS.  
P. 1. l. 14. for and, r. of. p. 10. l. 11. r. entitled. p. 11. l. 1●. for some, r. sin. p. 27. l. 18. r. our. ibid. l. 25. for the other, r. their. p. 31. l. 3. r. insisted. p 34. l. 12. r. for. p. 40. l. 14. r. dissolute. p. 52. l. 9 r. ut ib. l. 19 for in. r. with. l. ult. r. draught. p. 53. l. 19 r. revive. p. 55. l. 1. ●or of. r. to. l. ult. r. is it. p. 56. l. 18. r. a box. p. 57 l. 4. r. give. p. 59 l. 11. r. do not only. p. 64. l. 1. for A. r. o●. p. 65. l. 31. r. quae. p. 66. l. 35. r. revive. p. 72 l. 1. for or. r. as. p. 80. l. 13. r. may do p. 82. l. 23. r. Laude●. p. 91. l. 31. r. Lawful. p. 103. l. 18. deal that. p. 106. l. 35. for of. r. by. p. 112. l. 2. for to. r. in. p. 116. l. 34. for them, r. then. p. 127. l. penult. r. shop. p. 134. l. 1●●or the, r. their.    


Books written by D. Hammond.  

A Paraphrase and Annotations upon all the Books of the New-Testament by H. Hamond, D. D. in fol. the second Edition now in the Press.  
2. The Practical Cat●chisme, with all other English Treatises in two volumes in 4.  
3. Dissertationes quatuor, quibus Episcopa●us Iura ex S. Scriptures & Prim●va Antiquitate adstruuntur, con●ra sententiam D. Blondelli & aliorum in 4.  
4. A Letter of Resolution of six Queries in 12.  
5. O● Schism. A defence of the Church of England against the exceptions of the Romanists, in 12.  
6. Of Fundamentals in a notion referring to practice, in 12.  
7. Paranesis, or a seasonable exhortation to all true sons of the Church of England, in 12.  
8. A Collection of several Replies and Vind●cation● Published of late, most of them in defence of the Church of England, now put together in three Volumes. Newly published, in 4.  
9 A Review or the Paraphrase and Annotations on all the Books of the New-Testament, with some additions and alterations, in 8.    

Books and Sermons written by Jer. Taylor. D. D.  

ENla●●os, A Course of Sermon● for all the Sundays of the Year; together with a discourse of the Divine Institution, Necessity, sacredness and Separation of the Office Ministerial, in fol.  
2. The history of the Life and Death of the Ever-blessed Jesus Christ, third Edition in fol.  
3. The Rule and Exercises of holy living, in 12.  
4. The Rule and Exercises of holy dying, in 12.  
5. The Golden Grove, or, A Manual of daily Prayers fitted to the days of the week, together with a short Method of Peace and Holiness, in 12.  
6. The Doctrine and Practice of Repentance rescued from popular Errors, in a larg● 8. Newly published.  
7. A Collection of polemical and Moral discourses, in fol.  
8. A Discourse of the Nature, Offices and Measure of Friendship, in 12. New.  
9 A Collection of Offices or forms of prayer fitted to the need● of all Christians, together with the Psalter or Psalms of ●●●id after the King's Translations in a large octavo newly published.    

Books written by Mr. Tho. Pierce Rector of Brington.  

THe Sinner impleaded in his own Court, wherein are represented the great discour●gements from sinning, which the Sinner receiveth from Sin itself.  
2. Correct Copy of some notes concerning Gods Decrees, especially o● Reprobation. The third Edition with some Additionals, in 4.  
3. The Divine philanthropy defended, i● answer to Mr. Barlee, in 4.2 Edition.  
4. The Self revenger. to which is added an appendage touching the judgement of the late L. Primate of Armagh, in 4. new.  
5. The Divine Purity, defended in answer to Dr. Reynolds, in 4. new.  
6. The Self-Revenger exemplified by Mr. William Barlee. To which is added an Appendage, touching the judgement of the right Honourable and right Reverend Father in God, james Lord Primate of Armagh, and Metropolitan of Ireland, irrefragably attested by the certificates of Dr. Walton, Mr. Thorndicke, and Mr. Gunning, sent in a Letter to Doctor Bernard.    


The Law of Laws, or, the excellency of the Civil Law, above all other humane Laws whatsoever: showing of how great use and necessity the Civil Law is to this Nation. By Robert Wiseman, Dr. of the Civil Law.  
Sold by R. Royston at the Angel in Ivy-lane.  
The Grand conspiracy, by Master john Challington, in 12.  
The History of the Church of Scotl●nd by Dr. Sp●tishwood Archbishop of S. Andrews in fol.  
Etymologicum parvum, in 8. by Mr. Gregory Schoolmaster of Westminster.  
The contemplation of heaven with a descant on the prayer in the garden, in 12.  
The Magistrate's Authority, a Sermon by Master Lyford, in 4.  
The Quakers wild questions objected against the Ministers of the Gospel by Master Richard Sherlock, in 4.  
The Communicants Guide, by Master Grove, in 8.  
The Plain man's sense exercised, by Master William Lyford, in 4.  
Anglicisms Sattinized, by Mr. Willis in 8.  
The persecuted Minister, written by Master Langly, in 4.  
Lyfords' Legacy in 12.  
The Catechism of the Church of England, paraphrased, by Richard Sherlock 2. Edition.  
An Apology for the Ministry by William Lyford.  
The Examination of Tilenus before the Triers in Utopia in 12. newly published.   
The end of the Catalogue.