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By
T. G. [Gale, Theophilus, 1628-1678.] London, Printed, for E. Calvert, at the
West End of St. Pauls, and G. Widdows at the Maiden-Head in
Aldersgate-Street. 1669.
Preface by John Owen THE PREFACE.
THERE
is not any thing, which those of the Roman Church do more commonly and
constantly boast of, (as there are many things, which they boast of to little
purpose, and with less truth;) than the Vnity and Agreement in Doctrines,
which they have among themselves; and the most superlatively excellent way,
that they enjoy, for the preservation and continuance thereof. This Story,
wit[...] a tragical
exaggeration of differences amongst Protestants, serves constantly to fill up
many Pages in their Writings: and is the principal subject of their Popular
Declamations, where they have opportunity to vent them. And they have told
this Tale so often, that many of them, especially those of the common sort,
seem to believe it. Verùm ad Populum phaleras. Those who are wise
amongst them, cannot but know the vanity and falshood of this pretence. It hath
been already demonstrated, and may be again if need require, that there is
not one point in which they differ from Protestants, wherein they are agreed
among themselves. However it cannot be denyed, but that they industriously
improve all imaginable artifices to conceal, at least to give a colourable
pretence unto their intestine wranglings and debates: being herein, as to
their design, wiser than the children of Light; though the means, whereby
they pursue it, are remote enough both from wisdom and honesty. Where
different Opinions, and contradictory Assertions have already been vented,
and have firmed their station in the Writings of the Doctors of their Church;
(as multitudes have done, and that in and about Articles of great
importance;) they are ready with their Plea, that these differences, as
managed by their Catholick Masters, are not of Faith, or do not impugn it,
which way soever they are determined. As though the Faith of their Church
were comprehensive of gross contradictions, in and about the principal
Articles of Religion: and those, some of them, such, as that for Opinions of
less importance they are ready to brand others for Hereticks, and to
endeavour their extirpation from the face of the earth. This is the whole of
what can be pretended for what is past; and therefore remediless. How
destitute of truth and modesty their plea herein is, hath been declared by
many. If any single Person, or lesser number of Men among them, begin at any
time to apprehend and divulge sentiments different from what is generally
received, (unless it be to make some advance in the furtherance and promotion
of their own Secular Interest and advantages; as all the late inventions and
bold attempts of the Jesuits, both in their Mystical and Moral
Divinity, openly and plainly do;) they have wayes in readiness to cast them
and their Opinions out of all notice and consideration; where they must lye
untill the Earth give up its dead, and disclose the bloud that is secretly
poured into its womb. They seem indeed, at present, signally resolved to
obviate all progression in Opinions, true or false, unless they have a direct
tendency to the establishment, or adoreing of their Papal Omnipotency, and
the increase of their own Interest in the Consciences, and over the outward concerns
of men. And herein are they so blindly zealous, as to endeavour, at this day,
to fix and gild the Weather-Cock of Papal Personal Infallibility, yea, in
matters of Fact, on the top of that Tower, the visible rottenness of whose
Foundations threatens them with a downfall every moment. Some of their
present differences, as was observed, they know, are fixed beyond all
possibility of reconciliation, or hopes of removal. Such are those
contradictory Opinions, which are the inseparable adjuncts of some of their
Religious Orders: which as they more and more discover themselves to be
irreconcileable, so the relinquishment of any of them by their respective
Assertors, is so remote from all expectation, that an Age scarce produceth an
Instance of any one individual Person, renouncing the Opinions of his own,
and entertaining those of another Order; and if any such should be found, he
would be looked upon as a Fugitive, if not an Apostate. The sense, I confess,
of these differences seems to be taken from them by their commonness and
certainty. It passes for granted amongst them, that in some things, wherein
both sides esteem Religion deeply concerned, the Jesuits must be of
one Opinion, and the Dominicans must be of another: so must it be,
in other matters, between the Dominicans and Franciscans;
the Hildebrandine Jesuits and the Sorbonists also. They
must believe contradictory assertions and propositions in Religion; and write
and preach contradictions, and confute the Opinions of one another: and on
that account endlesly pursue mutual feuds and quarrels among themselves; and
yet they are all at perfect agreement. But the relief herein is, that these
Orders being confirmed and established, all of them, by the Pope, let them
differ and contend whilst they please, so they fall not into excesses
evidently beyond the tedder of former strifes, their contentions are to pass
for agreements, and a part of that unity of Faith, which they boast in. But
yet notwithstanding all palliating pretences, and the use of their utmost diligence,
their differences sometimes arise to such an height, being animated with
strong and vigorous spirits; as, if forcibly shut up too long, may threaten
thei[...] whole Church
State with an Earthquake; that they are necessitated t[...] forego their ordinary Artifices an[...] Excuses, and to bring their batta[...] ad Triarios, by venturing to
seek fo[...] relief from the
Papal See. This usually is done by one of the Parties litigant; yet not
untill they find, o[...]
the one hand, their own weakness[...]
or that of their cause, not to b[...]
maintained against the impression[...]
of their Adversaries: and, on th[...]
other, are sufficiently prepared to manifest, that upon the consideration of
the Persons engaged; of th[...]
state of all things in the places where the Controversies are agitated; and
the Opinions themselves, whose confirmation they endeavour; that the
determination of the points in difference, according to their desire, is not
only suitable unto, and compliant with the present Interest of the See and
Court of Rome; but lyes also in a handsome tendency to the
enlargement of its Authority and Reputation; little or no danger being to be
feared from the dis-satisfactions of the Adverse Party. These are the things,
which, upon any such address, the Court of Rome doth heedfully and
scrupulously enquire into. Nor will it engage towards a decision of any
controverted points, untill it hath received full and ample satisfaction,
that the determination of them hath an evident consistency with its honour,
interest and advantage. Vntill it can come to a Resolution herein, a thousand
tergiversations, delayes, pretences of avocation, and diversions by more
important occasions, difficulties about the things themselves, shall be
pretended and pleaded.In the mean time, by their Agents, Nuncioes, Emissaries
and Confidents of all sorts abroad, they of the Court endeavour to sound the
minds of the great and the many, where the Controversies are managed; and to
take a just measure of the Interests of the several Parties, engaged in the
contest depending before his Holiness. If upon search, inquiry and mature
deliberation, it appears, that there is any thing looking towards a ballance
between the Parties litigant; the managers of the Politicks of the Roman
See proceed as warily, as if they feared a Scorpion under every stone in
their way; or should tread on deceitful ashes, that might burn, if not
consume them. For the most part, in such cases, his Holiness would be glad,
on any terms, to be freed from making a decision: and is oftentimes more than
half angry with those, whom he most favours, that they should bring him into
any straits, by their importunity to have an interposition of his Authority
on their behalf. But yet it may be things come at last to that pass, that a
continued suspence, or absolute refusal to determine any thing, is judged to
be more noxious and dangerous; than a determination against the Interest of
that Party, which the Court is fully satisfied to be ruinable, though at
present some way considerable. In this case a decision shall be made; not
direct, express or absolute, in terms and propositions affirming or denying,
with respect unto the controverted Opinions: but in words and terms loose,
ambiguous and general; only with a favourable aspect towards them of that
Party, to whom the Golden Ball of Conquest is finally intended. The use of
this forlorn is only to attempt the waters o[...]
strife, and to try whether they ar[...]
fordable or no. If the Partie supposed the most numerous, and of th[...] most prevailing Secular Interest be[...]fore, being now reinforced and en[...]couraged by the noise of the Bull[...] which they bring home in triumph[...] can drive their Adversaries from any of
their former Posts, and ge[...]
ground against them: that ground shall be firmed to them speedily by new
Briefs, Orders or Decrees from the Court; and so accordingly their whole
progress shall be established, untill they arrive at a compleat Conquest and
Victory. But if, beyond expectation, the adverse party do make a stand; and
either by their number, ability, reputation, popular favour, or Soveraign
influence, seem probable to keep their ground: the Court will not in haste
engage into [...]ny further
process; but rather [...]eave
the first Bull to be reverently [...]talled
for a further occasion. In the mean time it is not imaginable, with what
crafts, subtilties, artifices, false promises, and pretences; by what endless
Legal intricacies, Forms, Processes, Orders, Rescripts, those, who have
conduct of the Roman Court, do manage themselves, and those, with
whom they have to do on such occasions: all which are laid open, and
discovered unto the world, by men of their own Party and Profession. And unto
such a full evidence and manifestation are these things arrived, that I much
question, whether any man, of tolerable Learning and observation amongst
them, can be so unhappily and prodigiously stupid, as to look upon the Papal
determination of Controversies in Religion, any otherwise, than as a thing
utterly forreign to the Gospel of Jesus Christ; or a meer P[...]litical Engine, introduced by in [...] rest, managed by fraud, for the pr[...]servation of such an agreeme[...] amongst them, as may serve the a[...]vantage of those that are entrust[...] with it. Were it not, but that [...] power and efficacy of prejudice, [...] love of this present world, wi[...] other corrupt lusts and affection[...] do continually manifest themselve[...] in the wayes of the Children of men [...] a man could not but be astonished, tha[...] all rational men should not nause[...] ate this abominable Pageantry [...] deciding Controversies in Religio[...] by the Roman Tripos. An addre[...] made by crafty interested men, arm[...]ed with Commendatory Letters from great
Men and Princes, provided with money to gratifie or bribe Officers of all
sorts; unto an Old Pope, who sometimes is so ingenious as[...] to confess, that he understands little in
Divinity, and knows nothing of the matter proposed to his decision: He, to
take care of the interests of the Holy See, which comprehends whatever is
desirable to the carnal minds of men, in power, wealth and pleasure, commends
the matter to the craftiest of his Cardinals and his Courtiers, so to manage
it, as no detriment may arise thereunto: Whatever the experience of Rule,
Diligence, Dissimulation, false Promises, spirited by distance and veneration
of greatness, pomp and power, can enable them to compass, these men will not
fail to effect, so as to secure the concerns of the Court. When this is done,
and it appears upon advice, which way they may steer safely and
advantagiously for themselves, as to the various Interests of the persons
litigant; they advise the Pope what he is to determine in a matter, that
neither he, nor they have any tolerable understanding in, or comprehension
of. It may be, for the farther solemnity of the business, thre[...] or four Friers of a side shall be
admitted to dispute the matter in con[...]troversie,
before, the Pope himself or some of the Cardinals: wherei[...] yet it shall be so provided, th[...] those, on whose side the Conclav[...] is resolved to determine, shall hav[...] one way or other, advantage enough to
give countenance to the senten[...]
before fixed on. When all is concluded and ready, a devout Bull [...] drawn up in a due form of La[...] wherein all these preceding jugling[...] and deceits, with others innume[...]rable, are Fathered upon the Inspi[...]ration and assistance of the Hol[...] Ghost, given unto the Pope, who ha[...] the least hand, it may be, in th[...] matter. I dare not, I will not sa[...] with that Papal Legat, Quonia[...] Populus vult decipi, decipiatur.
But this I am apt to think; that strong delusion doth assuredly possess the
minds of those, who can believe, that such lyes have any footstep or foundation
in the Religion of Jesus Christ. And herein consists that great means of
agreement amongst themselves, whereof they boast: which how long it will
yield them relief in that kind, God only knows: its foundation being in the
sin and blindness of the world, its continuance may be long, for ought I
know. Now, Reader, that thou maist not suspect thy self imposed on, or any
thing in the preceding Discourse to be asserted either partially, or without
due evidence of Truth: behold here an Instance in the ensuing Treatise,
wherein not only everything, that I have declared, is exemplified to the
full; but also sundry other ffects of the old mysterious Iniquity the Roman
See are plainly discovered. This is the Instance of Jansenisme;
the Rice, Progress, State and condition whereof the ensuing Treatise giveth
an Historical account. There are very few, I suppose, amongst us, who so
little concern themselves in Religion, especially when it once comes to bear
a share in the publick and political transactions of the Nations of the
world, who have not taken notice of the discourses and reports concerning Jansenisme
from the Neighbour Kingdom of France. To some, it may be, it is a
murmur, which they know not well what to make of, nor what is intended by it.
Others, in general, conceive it to be an expression of some differences in
Religion: but of what nature, importance or tendency; how or by whom agitated
or maintained, they know not. But whereas it comes under a double
consideration, there are two sorts of Persons, who judge themselves concerned
to obtain an acquaintance with it. For it is not only considerable as a
Controversie in Religion; on which account contemplative persons, or men of
Learning, professing the Truth of the Gospel, esteem themselves obliged to
inquire into it to the utmost: but also as it hath an influence into the
Civil affairs of that Kingdom, and may have so into those of the whole Papal
World; in which respect men that are, or should be Politically wise and
Counsellors do suppose, that the knowledge of the true state of it is not to
be neglected by them. But certain it is, that hitherto neither of these sorts
could, in any competent measure, attain their ends, without such an expence
of time, pains and diligence, as very few have either will, leisure or
ability to be at. For as the Theological part of this Controversie is, by th[...] industry of engaged persons, diffuse[...] through Writings and Books (man of them
bulkie and voluminous almost innumerable; the greate[...] number of them written in the Frenc[...] Tongue, whereunto the generality [...] Scholars amongst us are strangers[...] that very few have been able [...] make that accurate enquiry in[...] them, as is necessary to give a ju[...] comprehension of the whole matte[...] under debate: so the Political trans[...]actions, wherein it hath been con[...]cerned, having been in the Court of
Princes forreign and remote from us, in Assemblies of Prelates, in A[...]cademical Disputations and Processes it is
no common or ordinary wor[...]
for any to obtain an acquaintanc[...]
with them. Now I am greatly mi[...]staken,
if both Divines and Politicians will not find themselves muc[...] relieved, assisted and directed i[...] their inquest, by the ensuing Historical
narration; as well as others, who had hitherto but a slender and uncertain
report of this matter, will find themselves brought out into the clear light
of such an apprehension of it, as to have in readiness a just measure
of those future reports or Discourses concerning it, that they may meet
withal. Now whereas any long account of the matter, treated of in this place,
would but prevent the Reader in what he will meet withal in the Discourse it
self; I shall only add some such remarks upon the whole, as may manifest,
what hath been before discoursed concerning the unity of Doctrine in the
Papal Church, and their Artifices to preserve a pretence thereof, to be
exactly exemplified in this one Instance of Jansenisme. The System
of Doctrines concerning the Grace of God, and the wills of men, which now
goes under the name of Jansenisme, as it is in general agreeabl[...] unto the Scripture; so it had firmed it
self in the common profession o[...]
Christians, by the Writings of some excellent persons, especially Augustin,
and those who followed him, unto such a general acceptation· as that the
belief and profession of it could never be utterly rooted out from the minds
of men in the Roman Church it self. For although it was variously
depraved, vitiated, obscured and opposed in and by the Writings of many of
the School-Men; yet alwayes, in every Age, some or other Persons of signal
Learning and ability stood up, and pleaded for its vindication and
confirmation, as to the substance of it. Amongst whom our Renowned Bradwardine,
who with singular diligence and scholastick ability opposed the spreading of Pelagianisme
in and over the Roman Church, (which by various degrees had been,
for a long season, insinuating it self thereinto, and insensibly invading the
remaining vitals of its Doctrine;) deserves on all occasions a peculiar
mention. Moreover, one whole Order of their Fryers, out of zeal for the
Doctrine of Thomas, (who was less averse from the Sentiments of the
Antients in this matter, than the most of that litigious crew of Disputers,
whom they call Schoolmen;) did retain some of the most material Principles of
this Doctrine, however not a little vitiated with various intermixtures of
their own. Not a full Age since, as will appear in the ensuing account, after
the lesser attempts of some more private persons, Jansenius, a
Bishop in Flanders, undertakes the explication and the vindication
of the whole Doctrine of the Effectual Grace of God, with the annexed Article[...] principally out of the works of A[...]stin. This honest
endeavour of h[...] being well
resented, accepted an[...]
approved by very many Learn[...]
Persons in Flanders, and Fran[...] especially; and looked on by other[...] as an inroad made into the Kingdo[...] of Darkness and Error, which mig[...] open a way to further light an knowledge
among the Papists them[...]selves;
was immediately violent[...]
and virulently impugned by the Jesuits, and those of their Party an[...] Faction. But whereas, in thei[...] wonted manner, they contented n[...] themselves to oppose the Opinions [...] Jansenius and his Followers, (wh[...] knowing the small Reputation [...] Truth and the Scripture now in [...] Papacy, durst not so much as avo[...] them; but chose to shelter themselve[...] under the name of Augustin, and [...] call themselves his Disciples;) in[...] Theological or Scholastical way; but
endeavoured by artifices to reproach their persons, and to render them
odious, and greatly to be suspected by the Church and State: they, on the
other side, were necessitated, in their own defence, to make a discovery of
the Arts, Treacheries, immoralities, Errors, Frauds, Lying, Calumniations,
practised and defended by the Fathers of that Society, to the great
satisfaction, and indeed benefit of the Christian World. The Jesuits hereby
enraged, endeavour yet farther by false insinuations, complaints, Libels and
suspicious Tales, managed principally by the Confessors of Kings, Queens, and
great Princes, most of their Society, in a manner all of their Party and
Faction, to oppress their Adversaries, and to enrage the Powers of the
Kingdom against them. This work going slowly on, as being obstructed by some
disputations with Conferenc[...]
in and among Assemblies of th[...]
Clergie, the matter was devolved [...]
the Court of Rome. How the who[...]
cause was there transacted, how de[...]termined,
on what motives, grounds[...]
Reasons and considerations the Pop[...]
and Conclave proceeded, with wha[...]
cunning and caution as to the se[...]curing
of their own secular inte[...]
rest, are exactly reported and pub[...]lished
by Monsieur St. Amour th[...]
Jansenist, in the Journal he hat[...]
written of his own and their proceedings in that cause. How th[...] Jesuits have since pursued their success,
by what wayes and stratagem[...]
they have managed their tottering cause and Interest; as also of other things
before mentioned, the Reader will have a faithful account in the following
Narration, composed by the Judicious Author, (enabled thereunto by all sorts
of Advan[...]ges) and written
for his benefit. [...]his
I was desired, and this I thought [...]eet
to acquaint thee withal: be[...]g
one, who in all things desires [...]
direction unto and establishment [...]
that Truth, which is according un[...]
Godliness.
A PREMONITION.THis
little Treatise owes [...]
Production to a sober [...]riosity
the Author had, to satis[...]
himself and some inquisiti[...]
friends, touching the [...]rue
Id[...]
Rise, and Progress of Jansenism
[...] which has, for well
nigh the[...] thirty years, made
so great noise in Europe; and in all like[...] hood, will yet prove more dif[...]sive. And that which
more ef[...]ctually engaged
the Author in [...] Inquisition,
was some advanta[...] he had to
informe himself the[...]
in, from his personal Conversat[...]
among the different Parties, co[...]cerned
in this Controversie. The
Author himself being a person disinteressed, he conceives he may, with a
greater liberty, and exactitude of Spirit, make some Reflections
on, and Relation of this Affair. Neither does he act the part of a Disputant,
but Historian; with endeavours nakedly and faithfully to relate matters
of fact, and Doctrine, according to the best Memoires
he could procure, both from one & t'other Partie: wherein if he has
failed of his design, it must be imputed to the defects of his Intelligence,
and not to any voluntary injustice of Spirit. Such
was the Original of this little Piece; which was, in its first
lines, formed into a Letter, not exceeding the bounds of one
Sheet, for the private satisfaction, or rather divertisement,
of some friends; but since enlarged upon the perswasion of intelligent
persons, that the subject may be o[...]
use, to awaken mens expectations, &c. The Author has con[...]sidered, that this small tract i[...] like to meet with as many Judges
as Readers; neither is he ignorant what an hazard he runs, by
committing it to publique view [...]
but that, which he mostly affects· is such an exact and just Temperament
of spirit, as not to be moved or influenced by the various Judgements, much
less humors of men, farther than they tend to correct what is defectuous,
and render him more serviceable to the Publique: and so far he hopes, that
the most severe Censures will not be less welcome, than
advantageous. THE TRUE IDEA OF JANSENISME, BOTH HISTORICK AND DOGMATICK. PART I. The Historick Idea of Jansenisme.The Original of Jansenisme amongst
the Ancients. 2. Baius the first Founder of Jansenisme. 3. C.
Jansenius's character, and formation of Jansenisme. 4. San Cyran's assisting
Jansenius, &c. 5. Jansenius's proper sentiments. 6. His
condemnation. 7. The more full relation thereof, &c. 8. That
which made Jansenius odious to the Romans, was his opposing
Austin to the Popes Bull. 9. The Jansenists Deputies at
Rome, and their Agitations an. 1652. 10. Other Memorials presented,
by the Agents of the Jansenists to the Pope. 11. The
Popes Confession in behalf of the Jansenists. A Letter from a Doctor
of the Sorbon, prognosticating the little good succes which
the Jansenists might expect from Rome. Two Conferences at
Paris in the behalf of the Jansenists. 12. The Jansenists two
first Papers prepared for the Congregation at Rome. 13. The
Dominicans interpose for the Jansenists, and accord with them.
14. The Jansenists Agents, their Audience and
Apologies to the Pope. 15. The condemnation of the Jansenists an.
1653. The French Formularie ensuing upon th[...] condemnation of the
Jansenists; and their arguments against the Imposition there of.
The Provincial Letters. The Jansenists Apologies against
the Imputation of Schisme and Heresie. 16. An. 1662 Endeavors
for Accommodement betwixt the Jansenists and
Molinists. Th[...]
Jansenists caution against Signature an[...] Formularie. 17. The main Article,
that the Jansenists conforme to the Thomists 18. How far
the Jansenists yield herein 19. The breaking off the Treatie.
20. The Jansenists Vindication by the Bishop of Comenge; his
Letter to the King. 21. The Molinists persecution of the
Jansenists. 22. The Jansenists multiplication and
acceptation with Papists and Protestants. 23. Their Affairs· an.
1668, 1669. THE design of this Discourse being to give an Idea
of Jansenisme, it will be necessary to take a concise view of its original;
which sprang out of the ashes of that old Controversie, 'twixt the Assertors
of Free Grace, and those who asserted Free Will. For Pelagius
and his Adherents having made it their busines to advance corrupt Nature,
and place it on the Royal Throne of Soveraign Grace, the
Lord raised up Austin and other Worthy Instruments to give
check to these Antichristian Infusions· whose Indeavors did, for
some Ages, set bounds to this flood of Pelagianisme. But when
Antichrist arrived to his [...]
or perfect stature of a Man of Sin, this Pelagian torrent
grew so violent: as that it diffused its Malignant influences,
throughout all the European Churches. Yet
were there not wanting some Gallant and brave Spirits, who
opposed themselves to these Pelagian Infusions. Amongst these we may
reckon Godescalcus, Grosthead Bishop of Lincoln, Joh. Bacon,
alias Baconthorpe, Tho. Bradwardine, John Wicliff, Gregorius Ariminensis,
and generally all such as follow the Determinations of Tho. Aquinas,
commonly called Thomists and Dominicans; who, though in
other points they have sufficiently approved themselves Devoti of
Antichrist, yet in these Articles relating to Free Grace, they
do generally adhere to Austin, and Thomas their Master.
These Dominicans or Thomists (who have bestowed good
endeavors, and that succesfully, for the suppressing of the Pelagian
Dogmes) have been herein greatly opposed by the Jesuits; a
generation of men, who started up about the year 1540. and have ever since
made it a great part of their work, to defend, though covertly, the Pelagian
Principles, as that which they conceive would prove the most effectual
instrument to support the declining interest and Supremacie
of the Roman Church. The
Head of this Jesuitick Faction was Molina, who is said (by
the Jansenists) to have outgone the Semipelagians, in that
these held, that only the beginnings of the first disposition to Grace
proceed from the power of man; but as for the rest they assented
readily, that man is governed by the motion and power of efficacious
Grace; but Molina holds, that man is the primum mobile,
and chief Master of his own salvation, from the beginning
to the end: hence it was that he was condemned both in Spain, and at
Rome: only the execution of the Popes Bull was, upon the
importuni[...]le of the Jesuits,
suspended as hereafter, §. 9. This Jesuitick design, for the
reviving of Pelagianisme, being discovered by some sober Reforming
Papists, they put forth their most vigorous endeavors, for the timely
preventing thereof, and confirming the Doctrine of Free Grace,
asserted by Austin, &c. The first who ingaged in this nobl[...] design, for the vindication of Efficacio[...] Grace, was Michael
Baius Doctor, and Professor of Theologie at Louvain;
who, i[...] his Lectures
and Writings, stoutly de[...]ended
the corruption of Human Nature· the Sovereintie and Efficacie
of Divin[...]
Grace, with other Articles appenden[...] thereto. In so much that at last the[...] were 78. Propositions collected
out of [...] works, which,
tending to the Advanc[...]
of Free Grace, and Degrading of Fr[...] Will, were condemned
by a Bull [...] Pius
5th, an. 1570. and afterward by a[...]nother
Bull of Gregorie 13th, an. 157[...] And moreover Francis Tolet, the
Jesuit[...] was sent, by
the said Pope, to Louvain, [...]
settle the Vniversitie: by whose endea[...]vors,
Michael Baius was induced to r[...]tract,
and that by a solemne recantatio[...]
the said condemned Propositions; yet so as that he still continued
his privat[...]
persuasions touching the same; whic[...] he ceased not to infuse into the
Spirit of his Disciples, &c. Cornelius Janseni[...] as 'tis said, received the first
impression of his Doctrine touching [...]fficaciou[...] Grace from Jac. Jansonius an
Adherent of this Baius, who is thence made to be the first Founder
of Jansenisme. Concerning Baius's 78. Propositions, for the
Vindication of Efficacious Grace, and the corruption of Human
Nature, and their symbolization with Jansenius his Doctrine,
See Lud. Bail Articul. de Grat. Part. 1 Art. 1. &c. The
immediate Parent of Jansenisme was Cornelius Jansenius (Bishop
of Ipre in the Low Countries) borne at Leerdam, an
obscure Town amongst the Dutch: who having spent his first studies
in Humanitie at Vtrecht, acquired his Philosophie
and Theologie at Louvain from Jacobus Jansonius, a
stiffe defender of Baius's opinions. Cornelius Jansenius
having been throughly principled with Baius's Principles at Louvain,
he was made Moderator of the College of Baion; where having
contracted a friendship with John Vergerius, then Canon of Baion,
and afterward Abbot of San Cyran, they enter into a strict
Confederation, for the confirming and propagating the revived Doctrine
of Efficacious Grace, now called Jansenisme. Jansenius
returning again to Louvain, was made Prefect of S. Pulchers
College· and soon after, Professor for the explication of the Sacred
Scriptures. Abou[...]
which time also he writ a Book· stiled Mars Gallicus, in favor of
the Spanish Interest; which, they say, was the ground of his being
preferred to the Bishoprick of Ipre. He writ also three Books
containing the bodie of Jansenisme, collected out of Austins
works, wherein he was incomparably verst: For, as 'tis said, he read
over the whole of Austin ten times, and his Books of Grace
thirty times. And indeed his design seems to be no other than that of Austin,
for the depressing of Corrupt Nature, and advancing of efficacious
Grace: whence he stiles his Book Augustinus; which he thought
not meet to publish in his life time, but left it to his followers, dying, as
his adversaries avouch, of the Plague in the fifty eighth year of his Age,
greatly esteemed and beloved by the more serious Papists. The
great imputation the Jesuits cast upon Jansenius
is his symbolizing with Calvin, wherefore to purge himself,
he writ, with some sharpnes, against the Presbyterian Discipline;
which Voctius has answered in his Desperata Causa Papatus.
His adversaries say, it
is a most certain truth, that for the hatching of Jansenisme the
Port Royal (a Covent in Paris) formed a Cabal in private
for thirty years space; whereof John Vergerius Abbot of San Cyran,
and Corn. Jansenius Bishop of Ipre, were the Heads. And it is apparent that Jansenius had a
very great ass[...]stance,
for the forming and perfecting of his Augustine
perswasions, from San Cyran. These having brought their design
to some ripenes, began to publish their opinions, first at Paris,
about 1637. both in Latin and French, thereby to awaken and
in[...]orme, not only the
learned, but also Vulgar Capacities: wherein they proved very successful; for
in some few years a great part of France, as well Ecclesiasticks
as others, was levened with Jansenisme. In
the Preface to Jansenius's works, we find this account of him. Cornelius
Jansenius was borne an. 1585. at Leerdam, a small Town
of the Netherlands.---When he entered on the Studie of Theologie,
he was brought into the C[...]lege
of Adrian 6. at Louvain, by Ja[...] Jansonius
the Moderator. After sharpe a[...]
assiduous studies, for some years, he [...]
into a consumtion, and danger of his lif[...] whence, by the advice of Physicians,
[...] purposed, for change
of Air, to go in[...] France.
He first went to Paris, whe[...]
he instructed some youth. He then[...]
went into Cantabria, now called Bisca[...] in Spain; where, by conversation
wi[...] learned men, and
familiar communic[...]tion
of Studies, he made great Progr[...]
in the understanding of the Father[...]
especially of St. Austin. Being
afterwards recalled to Louvai[...]
he was made Prefect of S. Pulchers Co[...]lege; which he
greatly adorned and a[...]vanced.
Afterwards finding the care [...]
youth to hinder his studies, he retired [...]
a private life, admitting only the societ[...]
of a familiar Doctor. He thence was cal[...]led to be Regius Professor, of
the Sacre[...]
Scriptures: which he performed wit[...] great learning and profit, as it appea[...] by his Commentaries. But his
Magnanimitie appeared most after his being made Bishop of Ipre, in
his Meditation and attemts to Reforme the Bishoprick: which
undoubtedly he had perfected, had not he been taken away by a contagious
death (with in one years space after his being Bishop) an. 1638. He
was of a most sharpe, acute ingenie; a most profound judgement, and capacious
memorie. He had somewhat of a subtile Choler; which he was wont pleasantly
to compare to cornes of Gunpowder; which in one and the
same moment, are inflamed and expired. To these endowments of Nature,
he added an immense desire of Truth, and Indefatigable Studie. Being
asked by a companion, what Attribute of God he most adored? he answered, his Truth.
In the beginning of his Theologick Studies, he mixed with the Scholemen,
the Lecture of the Fathers, especially of S. Austin; whence
he learnt, how much the Scholemen erred from Austin, in the
head points of Grace and Free Will. He told his familiars,
he had read Austin's Works diligently, ten times over: and has Books
against the Pelagians thirty times. He said, that next to God and
the Scriptures, A[...]stin
was to him instar omnium. He strugled, for many years, with [...] old opinions, before he could reach th[...] intimate sense of S. Austin. He
said [...] depended upon
that one first principl[...]
[...]ouching Grace.
And he added, ther[...]
could be no truly spiritual life formed[...]
but according to this Doctrine of Grac[...] taught by Austin: and that Christian
hu[...]militie
was in a more particular regar[...]
founded hereon.---Whence he oft consulted souls spiritual and truly humble,
touching their sentiments of Divine Adjutorie, the infirmitie
of Free Will, and the necessitie of Divine assistance to every
good Act. He affirmed, that no one could be truly humble, without
the like Opinions of Divine Grace. He ended the last period of his Book
with his life, as though he had been borne for that design. He was not superstitious,
or scrupulous, but burned with masculine pietie, and fervent
charitie towards God and men. He prepared himself in the
morning by Meditation, and the whole day was but a continued Meditation of
God, &c. As for John du Verger, Abbot of S. Cy[...]an, I find him to
have gained a great [...]putation
amongst the more serious [...]atholicks.
They say, that through the [...]bundance
of Grace, which possessed his [...]eart,
he extinguished, even from his [...]ore
tender years, all Ambition, all love [...] riches,
with all desire of human fa[...]r,
and Ecclesiastick Dignitie; and having [...]onsecrated the whole of his Spirit, la[...]ors, and life, for the defence of
truth, [...]e lived in great
solitude, even in Pari[...]
[...] self, for more than
twenty years; af[...]ecting to have
his Spirit free from all [...]rouble,
inquietude, vanitie, and complea[...]ance; thereby to
obtain the more leisure for the Studie of Wisdom. Thus did his Sanctitie
darken the lustre of his Science; and his Humilitie draw a
veil upon all his Intellectual and Moral accomplishments;
and, as 'tis said, he labored as much not to seem eminent, as to be so in
truth. Which affected retirement and concelement of his
excellent qualities, made him to be esteemed by some, as Melancholick
and Morose: but this imputation was sufficiently removed by his
Imprisonment; which rendred him mo[...]
famous and serviceable, in that all so[...]
of persons had recourse to him for a[...]vice.
He had indeed, as they say, a ma[...]vellous
fecunditie of Spirit, joined with[...]
natural eloquence, and noblenes of speec[...] which rendred him very useful;
he b[...]ing capable,
without long meditatio[...]
to expres the highest Truths, and re[...]der
them familiar and easie. He was v[...]ry skilful in comforting, and establishin[...] troubled Consciences; directing
them [...] the blood of
Christ, and his Grac[...]
which Jansenius also was wont to do. S.
Cyran usually founded his advice o[...]
the Scriptures, which he ever commend[...]
as the best Rule and Guide for Christian[...] He would often, in his life time, discour[...] of the Grandeurs of God; of the N[...]thingnesses
of the world, and of the d[...]ties
of Christianitie. His sage instruct[...]ons were generally
reputed by the Devo[...]
Catholicks, as Evangelick and Apostoli[...] Counsels.
Neither did he propose a Ple[...]tonick
Idea of Soverein perfection, whic[...] might be better admired than imitated[...] but he gave counsels, general
and particu[...]lar,
most easie and familiar for execut[...]on,
by the Grace of God; of which he was a great Admirer; acknowledging
still, that without Efficacious and Soverein Grace, we could do nothing.
He
prescribed the most excellent method for bearing afflictions, not
with a Philosophick Generositie, but with a Christian Constance,
which he himself also practised, in an eminent degree, for the space of five
years, whilest he was in Prison, au Bois de Vincennes, near Paris;
whence most of his Letters extant were written, which seem very warme, and
sparkling with that Divine fire which burned in his heart. In these
his Letters he gives us many sublime and choice instructions;
yet such as are most familiar and practicable. He exhorts
much to self emptines, spiritual povertie, humilitie, faith in Christ,
and more especially to love God more than our selves, and our neighbors
as much as our selves; which, according to his Master Austin,
conteins the Morals, Logick, Physicks, and Politicks of
true Christian Wisdom. He is very much in shewing the usefulnes of afflictions;
asserting, that it is the greatest temtation to have no temtations.
He also acquaints us with the Art and Skil[...]
of bearing Christs Crosse, wherein h[...]
himself seems to have been familiarly and feelingly versed, especially for th[...] time of his Imprisonment, which wa[...] very severe and strict; besides many and
very great infirmities of bodie, under which he labored; yet with a very
great vigor and vivacitie of Spirit; which his Discourses,
Letters and Actions sufficiently testified. During this time of
his imprisonment, notwithstanding the strictnes of his Guard, he was
possessed with a great calmnes and tranquilitie of Spirit,
without fear or trouble. Touching
the proper sentiments of Jansenius, and S. Cyran,
and their mutual combination; we have a pretty true, though invective,
account given us by the Jesuit Gautriche, Histoire Sainte (pag. 325.
edit. 1661.) In
our Age, (saies he) which is the seventeenth, Jansenius Bishop of Ipres,
incited by Du Verger Abbot of S. Cyran, as the Letters
which they have reciprocally written testifie, has brought to light the
errors of Godescalcus, founded upon some passages of S. Austin,
taken in the sense, and after the fashion of Calvin. For after
having supposed a terrible sort of Predestination in God, by the which he
chooseth some of those whom he sees envelopped in Original Sin, to save them;
entirely abandonning the others unto eternal damnation, he teacheth
consequently that Jesus Christ has not died for these latter, nor merited any
Grace sufficient for to save them; and that therefore it is impossible, in
this case, for them to observe the Christian Law, to the observance whereof
they are notwithstanding obliged: and farther, that they cannot, saies he,
resist the movements of concupiscence; which hurries them
into sin; and that they sin necessarily; nevertheles he teacheth, against all
sort of common sense, and against the holy Scripture, that they cease not
herein to have the Libertie required to merit or demerit;
and that the Predestinated cease not to be likewise free in the actions of
Grace, albeit they cannot resist, when they are prevented therein, &c.
Thus Gautruche.
1. Some Precepts of God are impossib[...] for persons just, willing, and
endeavoring according to the present strength they hav[...] to performe; and there is wanting to the[...] Grace, by which they may be made
possible. 2. Interior Grace in the state of lapse[...] nature is never resisted. 3. To merit and demerit, in the state [...] lapsed Nature, there is not required in
man a Libertie from Necessitie; but a liberti[...]
from coaction sufficeth. 4. The Semipelagians admitted a necessitie
of preventing, interior Grace to all acts, even to the beginning of faith;
but in this they were heretical, that they made this Grace such, as that the
human will might resist or obey it. 5. It is Semipelagian to affirme, that
Christ died, and poured out his blood universally for all men. These Jansenian Propositions were sent,
by the Jesuits, together with an Epistle to the Pope, with desires,
that the whole might be determined by his Apostolick Authoritie. The
Heads of the Jansenists had recourse also to Rome, and
after long contests, the Jesuits obtained, May 31. 1653. a Bull from
the Pope, whereby these five Propositions, conteining as they pretend, the
substance of Jansenius's Errors, were condemned, as rash,
impious, and blasphemous. This Decree was received by the Prelats
of France, with the Kings approbation, July 15th of the same
year. The Jansenists finding themselves oppressed by calumnies and [...]inister dealings, durst not openly oppose
the Popes Bull, only they contend that the five Propositions were not
condemned in that sense in which Jansenius asserted them. Whereupon
their Adversaries the Molinists (so stiled from Molina
their Head) procured a Declaration from the Bishops of France, that the
said five Propositions were taken out of Jansenius's Augustinus, and
condemned in his sense. Which Judgement of these Bishops was confirmed
by Innocent, an. 1654. as also by a new Bull of Alexander
the 7th, As Horat. Tur[...]illinus
the Jesuit, in his Epist. hist. on the year 1653. But
we have a more faithful and full relation, of these
transactions 'twixt the Molinists and Jansenists at Rome,
by M. de Saint Amour, in his Journal: where he sheweth how
this contest began first amongst the Sorbonne Doctors about the year
1646. and continued very warme and violent in the several
Assemblies of the Facultie, from that time unto the year 1650. especially an.
1649. We
find a good account of the Reasons and Motives, which
induced the Jesuits to condemne Jansenius's Augustinus, in
the Confession of M. Albizzi (the Jesuits Patron) unto St. Amour,
in these words: He
told me (saith S. Amour) that the Jesuits held themselves
greatly offended by Jansenius S. Augustinus, especially by the third
Book, which I should find was nothing but a continued detraction against
Vasquez, Suarez, Gregorius a Valentia, Bellarmine, &c. He added,
that that Bishop was full of venom against those Fathers, and the
whole societie; that he broke out into unimaginable exorbitances
against them; that this greatly provoked them against his Book, and obliged
them to solicite Vrban VIII. for the prohibition which he made of
it; that had not he first assaulted them, perhaps they would not have thought
fit so to do; but after he set upon and outraged them as he did, it is no
wonder that they have endeavored to be revenged on him. He continued to
exaggerate to me the exorbitances of that Author, who not only fell foul upon
the Societie, but even broke forth against Popes; as among other places of
his Book, that shews it, where he saith: Haereo fateor, &c. In the year 1650. the Jesuits or M[...]linists< |