Part 22

The Jesuits have wished to unite God and the world, and have gained only the scorn of God and the world. For, on the side of conscience this is plain, and on the side of the world they are not good partisans. They have power, as I have often said, but that is in regard to other religious. They will have interest enough to get a chapel built, and to have a jubilee station, not to make appointments to bishoprics and government offices. The position of a monk in the world is a most foolish one, and that they hold by their own declaration.--Father Brisacier, the Benedictines.--Yet ... you yield to those more powerful than yourselves, and oppress with all your little credit those who have less power for intrigue in the world than you.

_Venice._--What advantage will you draw from it, except the princes' need of it, and the horror the nations have had of it. If these had asked you and, in order to obtain it, had implored the assistance of all Christian princes, you might have boasted of this importunity. But not that during fifty years all the princes have exerted themselves for it in vain, and that it required such a pressing need to obtain it

If by differing we condemned, you would be right. Uniformity without diversity is useless to others, diversity without uniformity is ruinous for us. The one injures us without; the other within.

We ought to hear both parties, and on this point I have been careful.

When we have heard only one party we are always on that side, but the adverse party makes us change, whereas in this case the Jesuit confirms us.

Not what they do, but what they say.

They cry out against me only. I am content I know whom to blame for it.

Jesus Christ was a stone of stumbling.

Condemnable, condemned.

Jesus Christ never condemned without a bearing. To Judas: _Amice, ad quid venisti_? To him who had not on the wedding garment, the same.

Unless they give up probability their good maxims are as little holy as the bad. For they are founded on human authority, and thus if they are more just they will be more reasonable, but not more holy, they take after the wild stock on which they are graffed.

If what I say serves not to enlighten you, it will aid the people.--If these hold their peace, the stones will cry out.

Silence is the greatest persecution; the saints never held their peace. It is true that a vocation is needed, it is not from the decrees of the Council that we must learn whether we are called, but from the compulsion to speak. Now after Rome has spoken, and we think that she has condemned the truth, and they have written it, and the books which have said the contrary are censured; we must cry so much the louder the more unjustly we are censured, and the more violently they try to stifle speech, until there come a pope who listens to both sides, and who consults antiquity to do justice.

So good popes will find the Church still in an uproar.

The Inquisition and the Society are the two scourges of the truth.

Why do you not accuse them of Arianism? For if they have said that Jesus Christ is God, perhaps it is not with a natural meaning, but as it is said: _Dii estis_.

If my Letters are condemned at Rome, what I condemn in them is condemned in heaven.

_Ad tuum, Domine Jesu, tribunal appello._

You are yourselves corruptible.

I feared that I had written ill when I saw myself condemned, but the example of so many pious writings makes me believe the contrary. Good writing is no longer permitted, so corrupt or ignorant is the Inquisition.

It is better to obey God than men.

I have neither fear nor hope. Not so the bishops. Port Royal fears, and it is a bad policy to dissolve the community, for they will fear no longer and will inspire greater fear.

I fear not even your censures, ... if they be not founded on those of tradition.

Do you censure all? What, even my respect?--No.--Say then, what it is, or you will do nothing, since you do not point out the evil, and why it is evil. And this is what they will have some trouble to do.

Unjust persecutors of those whom God visibly protects.

If they reproach you with your excesses they speak as do the heretics.

If they say that the grace of Jesus Christ separates us, they are heretics.

If miracles are wrought, it is the mark of their heresy.

Ezekiel,

They say, these are the people of God who thus speak.

Hezekiah,

My reverend father, all this was done in figures. Other religions perish, this one perishes not.

Miracles are more important than you think, they have served for the foundation, and will serve for the continuance of the Church till the coming of Antichrist, till the end.

The two witnesses.

In the Old Testament and the New, miracles are wrought in connection with types. Salvation or an useless thing, if not to show that we must submit to the creature.--Figure of the sacraments.

The synagogue was a figure and so it perished not, and it was only the figure and so it has perished. It was a figure which contained the truth, and so it subsisted till it contained the truth no longer.

The exaggerated notion which you have of the importance of your society has made you establish these horrible ways. It is very plain that it has made you follow the way of slander, since you blame in me as horrible the same impostures which you excuse in yourselves, because you regard me as a private person, and yourselves as _imago_.

It plainly appears that your praises are follies, by those which are crazy, as the privilege of the uncondemned.

Is this giving courage to your children to condemn them when they serve the Church?

It is an artifice of the devil to turn in another direction the arms with which these people used to combat heresies.

You are bad politicians.

The history of the man born blind.

What says Saint Paul? Does he constantly speak of the bearing of prophecies? No, but of his miracles.

What says Jesus Christ? Does he expound the bearing of the prophecies? No, his death had not fulfilled them; but he says, si non fecissem: believe the works.

_Si non fecissem quæ alius non fecit._

These wretches who have obliged us to speak of miracles!

Abraham and Gideon confirmed faith by miracles.

There are two supernatural foundations of our wholly supernatural Religion, the one visible, the other invisible.

Miracles with grace, miracles without grace.

The synagogue, which has been treated with love as a figure of the Church, and with hatred because it was only the figure, has been restored, being about to fall when it was well with God, and thus a figure.

The miracles prove the power which God has over hearts by that which he exercises over the body.

The Church has never approved a miracle among heretics.

Miracles are a support of religion. They have been the test of Jews, of Christians, of saints, of innocents, and of true believers.

A miracle among schismatics is not much to be feared, for schism which is more evident than miracle, evidently marks their error; but when there is no schism, and error is in question, miracle is the test.

Judith. God speaks at length in their extreme oppression.

If because charity has grown cold the Church is left almost without true worshippers, miracles will raise them up.

This is one of the last effects of grace.

If only a miracle were wrought among the Jesuits!

When a miracle deceives the expectation of those in whose presence it occurs, and when there is a disproportion between the state of their faith and the instrument of the miracle it must lead them to change; but with you it is the opposite. There would be as much reason in saying that if the Eucharist raised a dead man one ought to turn Calvinist rather than remain a Catholic. But when he crowns the expectation, and those who have hoped that God would bless the remedies see themselves cured without remedies....

_The wicked._--No sign was ever given on the part of the devil without a stronger sign on the part of God, at least unless it were foretold that this would be so.

These nuns, amazed at what is said, that they are in the way of perdition, that their confessors are leading them to Geneva, and teach them Jesus Christ is not in the Eucharist, nor on the right hand of the Father, know all this to be false, and offer then themselves to God in that state. _Vide si via iniquitatis in me est._ What happens thereupon? The place, which is said to be the temple of the devil, God makes his own temple. It is said that the children must be taken away, God heals them there. It is said to be hell's arsenal, God makes of it the sanctuary of his graces. Lastly, they are threatened with all the furies and all the vengeance of heaven, and God loads them with favours. Those must have lost their senses, who therefore believe them in the way of perdition.--_We have, without doubt, the same tokens as Saint Athanasius._--

The five propositions were equivocal; they are so no longer.

With so many other signs of piety they have that of persecution also, which is the best mark of piety.

By showing the truth we gain belief for it, but by showing the injustice of ministers, we do not correct it. Conscience is made secure by a demonstration of falsehood; our purse is not made secure by the demonstration of injustice.

Miracles and truth are both needful, as we have to convince the whole man, body and soul alike.

It is good that their deeds should be unjust, for fear it should not appear that the Molinists have acted justly. Thus there is no need to spare them, they are worthy to commit them.

_The Church, the Pope._--Unity, plurality. Considering the Church as unity, the pope its head, is as the whole; considered as plurality, the pope is only a part of it. The Fathers have considered the Church now in this way, now in that, and thus they have spoken in divers ways of the pope.

Saint Cyprian, _sacerdos Dei_.

But in establishing one of these two truths, they have not excluded the other.

Plurality which cannot be reduced to unity is confusion. Unity which depends not on plurality is tyranny.

There is scarce any where left but France in which it is allowable to say that a council is below the pope.

We may not judge of what the pope is by some words of the Fathers--as the Greeks said in a council, important rules--but by the acts of the Church and the Fathers, and by the canons.

Unity and plurality: _Duo aut tres in unum_. It is an error to exclude one of the two, as the papists do who exclude plurality, or the Huguenots who exclude unity.

The pope is chief, who else is known of all, who else is recognised by all? Having power to insinuate himself into all the body, because he holds the leading shoot, which extends itself everywhere.

How easy to cause this to degenerate into tyranny. This is why Jesus Christ has laid down for them this precept: _Vos autem non sic_.

God works not miracles in the ordinary conduct of his Church. It would be a strange miracle, did infallibility reside in one, but that it should dwell in a multitude appears so natural that the ways of God are concealed under nature, as all his other works.

Men desire certainty, they like the pope to be infallible in faith, grave doctors to be infallible in morals, in order to have certainty.

The pope hates and fears men of science, who are not at once submissive to him.

Kings are masters of their own power, not so the popes.

Whenever the Jesuits take the pope unawares, they will make all Christendom perjured.

It is very easy to take the pope unawares, because of his occupations, and the trust which he has in the Jesuits, and the Jesuits are very capable of taking him unawares by means of calumny.

The five propositions condemned, yet no miracle, for truth was not attacked, but the Sorbonne and the bull.

It is impossible that those who love God with all their heart, should misunderstand the Church, which is so evident.

It is impossible that those who love not God should be convinced of the Church.

Let us look to the discourses on the 2nd, 4th, and 5th of the Jansenist. They are lofty and grave.

We would not make a friend of either.

The ear only is consulted because the heart is wanting.

Beauty of omission, of judgment.

The rule is that of honourable conduct.

Poet and not honourable man.

These men want heart.

We would not make a friend of him.

For this name of honourable man.

_Canonical._--The heretical books in the early age of the Church serve to prove the canonical.

_Heretics._--Ezekiel. All the heathens spake evil of Israel, and the Prophet did the same, yet the Israelites were so far from having a right to say to him, "You speak as the heathen," that he made it his strongest point that the heathens said the same as he.

Those are feeble souls who know the truth, and uphold it only so far as their interest is concerned, but beyond that abandon it.

Annat. He makes the disciple without ignorance, and the master without presumption.

There is such great disproportion between the merit which he thinks he has and his stupidity, that it is hard to believe he mistakes himself so completely.

And will this one scorn the other?

Who should scorn? Yet he scorns not the other, but pities him.

Port Royal is surely as good as Voltigerod.

So far as your proceeding is just according to this bias, so far is it unjust on the side of Christian piety.

_Montalte._--Lax opinions are so pleasing to men, that it is strange that theirs displease. It is because they have exceeded all bounds; and more, there are many persons who see the truth, yet cannot attain to it; but there are few who do not know that the purity of religion is contrary to our corruptions. It is absurd to say that eternal reward is offered to the morals of Escobar.

But is it _probable_ that _probability_ gives certainty?--Difference between rest and security of conscience. Nothing but truth gives certainty. Nothing gives rest but a sincere search after truth.

_Probability._ They have oddly explained certainty, for after having established that all their ways are sure, they no longer call that sure which leads to heaven without danger of not arriving thereby, but that which leads there without danger of going out of the road.

Now probability is necessary for the other maxims, as for that of the friend and the slanderer.

_A fructibus eorum_, judge of their faith by their morals.

Probability is little without corrupt means, and means are nothing without probability.

There is pleasure in being able to do good, and in knowing how to do good, _scire et posse_. Grace and probability give this pleasure, for we can render our account to God in reliance upon their authors.

_Probability._

Everyone can impose it, none can take it away.

_Probable._--If as bad reasons as these are probable, all would be so.

1. Reason. _Dominus actuum conjugalium._ Molina.

2. Reason. _Non potest compensari._ Lessius.

To oppose not with holy, but with abominable maxims.

They reason as those who prove that it is night at midday.

Bauny, the burner of barns.

... The Council of Trent for priests in mortal sin: _quam primum_....

_Probable._--Let us see if we seek God sincerely, by the comparison of things we love.

It is probable that this meat will not poison me.

It is probable that I shall not lose my law suit if I do not bring it.

If it were true that grave authors and reasons would suffice, I say that they are neither grave nor reasonable. What! a husband may make profit of his wife according to Molina. Is the reason he gives reasonable, and the contrary one of Lessius reasonable also?

Would you dare thus to trifle with the edicts of the King, as by saying that to go for a walk in a field and wait for a man is not to fight a duel;

That the Church has indeed forbidden duelling, but not taking a walk?

And usury too, but not....

And simony, but not....

And vengeance, but not....

And unnatural crime, but not....

And _quam primum_, but not....

Take away _probability_, and you can no longer please the world, give _probability_, and you can no longer displease it.

_Universal._--Morals and language are special but universal sciences.

_Probability._--The zeal of the saints to seek the truth, was useless if the probable is certain.

The fear of the saints who have always followed the surest way.

Saint Theresa having always followed her confessor.

_Probability._--They have some true principles, but they abuse them. Now the abuse of truth should be as much punished as the introduction of falsehood.

As if there were two hells, one for sins against charity, the other for sins against justice.

Men who do not keep their word, without faith, without honour, without truth, double hearted, double tongued, like the reproach once flung at that amphibious creature in the fable, who kept itself in a doubtful position between the fish and the birds.

It is of importance to kings and princes to be supposed pious, and therefore they must take you for their confessors.

_State super vias et interrogate de semitis antiquis, et ambulate in eis. Et dixerunt: Non ambulabimus, sed post cogitationem nostram ibimus._ They have said to the nations: Come to us, we will follow the opinions of the new authors, reason shall be our guide, we will be as the other nations who follow each their natural light. Philosophers have....

All religions and sects in the world have had natural reason for a guide. Christians alone have been obliged to take their rules from without themselves, and to acquaint themselves with those which Jesus Christ left to men of old time to be transmitted to the faithful. This constraint is wearisome to these good fathers. They desire like the rest of the world to have liberty to follow their imaginations. In vain we cry to them, as the prophets to the Jews of old: "Enter into the Church, enquire of the ways which men of old have left to her, and follow those paths." They have answered, as did the Jews, "We will not walk in them, but we will follow the thoughts of our hearts;" and they have said, "We will be as the nations round about us."

Can it be any thing but the desire to please the world which makes you find things probable? Will you make us believe that it is truth, and that if duelling were not the fashion, you would find it probable they might fight, looking at the matter in itself?

The whole society of their casuists cannot give assurance to a conscience in error, and therefore it is important to choose safe guides.

Thus they will be doubly guilty, both in having followed ways which they should not follow, and in having hearkened to teachers to whom they should not hearken.

Casuists submit the decision to corrupt reason, and the choice of decisions to corrupt will, so that all that is corrupt in the nature of man may help to rule his conduct.

They allow lust free play, and restrict scruples, whereas they should do the exact contrary.

Must we slay in order that the wicked may cease to be? This is to make two wicked instead of one. _Vince in bono malum._ Saint Augustine.

The servant does not know what the master does, for the master tells him only the act and not the purpose; this is why he is so often slavishly obedient and often sins against the purpose. But Jesus Christ tells us the purpose.

And you destroy this purpose.

Art thou less a slave because thy master loves and caresses thee? Thou art indeed well off, slave. Thy master caresses thee, he will presently beat thee.

Those who wrote thus in Latin speak in French.

The evil having been done of patting these things in French, we ought to do the good of condemning them.

There is one only heresy, which is differently explained in the schools and in the world.

_On confessions and absolutions without signs of regret._ God looks at the heart alone, the Church looks at outward actions; God absolves as soon as he sees penitence in the heart, the Church when she sees it in works. God will make a Church pure within, which puts to confusion by its interior and perfect spiritual holiness the interior impiety of proud philosophers and Pharisees, and the Church will make an assembly of men whose external morals are so pure that they put to confusion heathen morals. If some are hypocrites, but so well disguised that she does not recognise their venom, she bears with them, for though they are not accepted of God, whom they cannot deceive, they are of men, whom they deceive. And thus she is not dishonoured by their conduct which appears holy. But you will have it that the Church should judge neither of the heart, for that belongs to God alone, nor of works, because God looks at the heart alone; and so taking away from her all choice of men, you retain in the Church the most debauched and those who so greatly dishonour her, that the synagogues of the Jews and the sects of the philosophers would have cast them out as unworthy, and have abhorred them as impious.

God has not willed to absolve without the Church. As she has part in the offence he wills that she should have part in the pardon. He associates her with this power as kings their parliaments; but if she binds or looses without God, she is no more the Church, as in the case of parliament. For even if the king have pardoned a man, it is necessary that it should be ratified; but if the parliament ratifies without the king, or refuses to ratify on the order of the king, it is no more the parliament of the king, but a revolutionary body.

The Church teaches and God inspires, both infallibly. The operation of the Church serves only to prepare for grace or for condemnation. What it does suffices for condemnation, not for inspiration.

The Church has in vain established these words, anathema, heresies. They are used against herself.

It is not absolution only which remits sins by the Sacrament of Penance, but contrition, which is not a true contrition if it does not frequent the sacrament.

Thus, again, it is not the nuptial benediction which hinders sin in generation, but the desire of begetting children for God, which is no true desire except in marriage.

And as a contrite man without the sacrament is more disposed for absolution than an impenitent man with the sacrament, so the daughters of Lot, for instance, who had only the desire for children, were more pure without marriage than married persons without desire for children.

_Casuists._--Much almsgiving, reasonable penance; even when we cannot assign what is just, we see plainly what is not. It is strange that casuists believe they can interpret this as they do.

People who accustom themselves to speak ill and to think ill.

Their great number, far from marking their perfection, marks the contrary.

The humility of one makes the pride of many.

They make a rule of the exception. If the ancient fathers gave absolution before penance; do this only as an exception. But of the exception you make a rule without exception, so that you will not even have it that the rule is exceptional.

Priest still who will, as under Jeroboam.

It is a horrible thing that they submit to us the discipline of the Church in our days as so excellent that it is made a crime to wish to change it Formerly it was infallibly good, and it was found it might be changed without sin, and now, such as it is, we ought not to wish it changed!

It has indeed been allowed to change the custom of not making priests save with such great circumspection, that there were scarcely any who were worthy, yet we are not allowed to complain of the custom which makes so many who are unworthy.

Two sorts of people place things on the same level, as feasts and working days, Christians and priests, all sins among themselves, etc. Therefore the one set conclude that what is bad for priests is so for Christians, and the other that what is not bad for Christians is permissible for priests.

The Jansenists are like the heretics in the reformation of their morals, but you are like them in evil.

Superstition to believe propositions, etc.

Faith, etc.