An answer to the Provinciall letters published by the Jansenists, under the name of Lewis Montalt, against the doctrine of the Jesuits and school-divines made by some Fathers of the Society in France.

§ 2. Of Jansenius.

Cornelius Jansenius, of whom the late He∣resie took its name, was by birth a Hollander of Leerdam, but Student of the University of Lo∣vain; where, in the Year 1619. Octob. 24. he proceeded Doctor. He was ligued with the Ab∣bot of San-Cyran, (of whom we have spoken) in a most strict amity, and kept perpetuall corre∣spondence with him, giving him continuall ac∣count of his affairs, and making him sole Arbiter of all his Thoughts, all his Studies, and all his Designes. He oftentimes visited San-Cyran, and

conferred with him: he both helped San-Cyran in furnishing him with matter for his Aurelius; and was also helped himself by him in his Ser∣mons and publique Speeches, which San-Cyran, as being the abler Preacher, sent him out of France upon every occasion. All this appears by his Letters to this Abbot, which make up a main part of the Book called, The Birth of Jansenisme, and were found in the Abbots chamber, when he was seized on.

Out of the same Letters it also appears, that Jansenius had suck'd in all the poison of that He∣retique: for he also de••piseth School-Divines, as Bablers; is disgusted with St. Thomas no lesse then St. Cyran; and relisheth nothing but Anti∣quity. But above all he hates the Jesuits: against whom he laboured almost perpetually, writing Libells against the Society, (that it is not to be wondred, if his Disciples follow the same train) carping at their Doctrine, defending such as apostatized from their Order, incensing and ex∣asperating all men against them, that possibly he could, and lastly not forbearing even to censure the Pope himself for having canonized St. Igna∣tius and St. Xaverius.

Furthermore it appears by the same Letters, that he had no small inclination to favour Here∣sie. For of Marcus Antonius de Dominis, one whom all the world knows of an Arch-bishop of Spalato to have become an Apostata, and perni∣cious enemy of the Church, first in Holland, and afterwards in England, he writeth, that his Do∣ctrine was in a manner Catholique, save onely where he touched on the oeconomy of the Church▪

and shews, how much he was afraid, lest the Uni∣versity of Lovain should have required him to write against the said Archbishop. Besides, he speaketh very favourably of the Synod of Dort, where, although rigid Calvinisme was established, yet he feareth not to pronounce of the Doctrine of that Synod, that it was almost all Catho∣lique.

But that which is most of all remarkable, and likewise most apparently discovered in these Letters, is the Grand Design concerted betwixt Jansenius and San-Cyran in opposition to the Jesuites, to the School-Divines, and to the Ca∣tholique Church. This design was the reproving of those Catholique Tenents, which were main∣tained by the Society, and in effect by the whole Church, concerning Grace, Free-will, Predesti∣tion, &c. To compasse this design, 'tis mani∣fest, that from the year, wherein he proceeded Doctour even to his dying day, this man made it his study to read St. Augustin, and interpret the many hard places of this great Saint in such manner, as to make St. Augustin teach his own private Heresies.

He knew well enough, that his Work would never please the Pope, as he oftentimes hinteth in his Letters; wherefore his chief labour was first to keep it secret, fearing, that if it were discover∣ed, it might be choaked in the womb, and never come to see light. And secondly to dispose mens mindes so by himself and by his Friend San-Cy∣rans means, that it might finde some great Per∣sons of Authority or Interest, who should favour and maintain it. And in effect they got what

they aimed at. For their secret was not disco∣vered; and whereas Jansonius died before his Work was printed, being taken away by the Plague in the second year of his Bishoprique at Ipres, on the 7. of May 1638. his Book not∣withstanding found many Patrons both in Flaunders and in France. In Flaunders many of the University of Lovain, the Archbishop of Machelen, the Bishop of Gaunt, and divers others, stood stifly for defence of this new Au∣gustinus (for so he called his book.) In France some Bishops also, many Gurez, a very consider∣able part of the Sorbon, with divers of the Ora∣torian Priests of Cardinalll Berull's Institution, did the same. The reasons why these Persons engaged so far against the Truth, I will not here dive into. I believe many were deceived by the very Title of the Work. For he calling his Book Augustinus, they imagined, that a Do∣ctour of Lovain, and Bishop of the Catholique Church, would not give any thing for St. Au∣gustius Doctrine, but what was truly his But it is also known, that not a few of these Defenders of Jansenius had a tooth against the Order of the Jesuites; so as it was more then probable, that many of them upon that account were easily drawn in, and made to embrace the defence of the Book, which they esteemed to have given so fatall a Blow to the Jesuits Doctrine, that one of the Sorbonists called it the Jesuites Tomb. As for the Oratorians, their speciall Obligations to San-Cyran and Jansonius drew them in, be∣fore they well knew what was intended. For it was a plot of Jansenius and San-Cyran, which

they had practised of a long time, to raise up these Oratorians in opposition to the Jesuites, in hopes (as Jansenius expresses in his Letters) that they might in a short time get all the Jesuites Scholars to them; and being but Clergy-men at the Bishops Disposall, they imagined they should carry the universall good-will of the Clergy, so that the Jesuites should at last be quite deserted. This made those poor Oratorians drink so deep of the Doctrine of San-Cyran and Jansenius, that di∣vers of their Books were condemned, as namely Gibieufs and Seguenots; which I do not say to censure them universally, or the major part of them: but it is certain, that they were looked on as a party; and many of them becoming Curez did in their Parishes, as well as many other Curez broach Jansenius's Doctrine, in Flaunders under the shelter of the University of Lovain and the forenamed Bishops, and in France un∣der the name of Sorbon, (of which, as I said, a very great part sided with Jansenius) and also under the favour of some Bishops of France.

This animosity appeared greater; when Pope Urban, who was soon advertis'd of these practi∣ses, put out his Bull; which he did in March 1642. to suppresse Jansenius his Book: for then many unmaskt themselves, and spoke plain, even against his Holinesse Orders, in defence of Jan∣senius, though (as Pope Urbans Bulls speak) Jansenius had renewed condemned Heresies, and had incurred Excommunication by writing his Book, and treating in it matters forbidden to be treated of in print, that is, the matters called

de Auxiliis, forbid by Paul the Fifth to be treated of under pain of Excommunication. Pope Urban therefore sent redoubled Briefs to suppresse the rising Faction of the Jansenians, as in one of his Bulls he termeth them. Many submitted to their duty. Yet all Pope Urbans time the Faction was very strong; and though it decayed something in Flaunders, yet it streng∣thened daily in France, where it least ought to have been received. For whereas Jansenius had writ a most bitter Invective against the Crown and Kings of France, called Mars Gallicus, it was to have been expected, that all faithfull Sub∣jects of that Crown ought rather to have sided against Jansenius, then for him. And this Mon∣sieur Marande presseth much against the French Jansenists, in his Book dedicated to the King of France in the Year 1654. which we formerly mentioned: where a good part of his discourse tendeth to shew, that Innovations in Religion are promoted by those chiefly, who aim at Innovati∣on in State.

Things therefore being come to so great a height in France, that now Jansenisme was for∣med into a considerable body, which might in time prove formidable both to the Church and Crown, the Bishops in their generall Assembly, or Synod at Paris, took the matter into their consideration; and having well examined the Book of Jansenius, they collected Five Proposi∣tions out of it, which seemed to them to deserve a censure. The Propositions were these.

1. Some of Gods Commandments are impos∣sible to the Just, according to their present for∣ces,

though they have a will, and do endeavour to accomplish them: and they want the Grace, that rendreth them possible.

2. In the state of Nature corrupt, men never resist Interiour Grace.

3. To merit and demerit in the state of Na∣ture corrupted, it is not necessary to have the li∣berty that excludes necessity; but it suffices to have that liberty which excludes coaction or constraint.

4. The Semipelagians admitted the necessity of Interiour preventing Grace to every Action, even to the beginning of Faith. But they were Heretiques in this, that they would have that Grace to be such, as the will of man might resist it, or obey it.

5. It is Semipelagianisme to say, that Jesus Christ dyed, or shed his Blood generally for all men.

These Propositions the Bishops drew out of Jansenius his Book; yet knowing themselves to be but a Nationall Synod, they would not lay any censure upon them, but in the Year 1650. sent them to Pope Innocent the Tenth then sit∣ting, humbly requiring him, that through his Pa∣ternall care of the Universall Church, he would determine what ought to be held; it belonging onely to him to define in this cause. This Letter was signed by eighty five Bishops then present at the Assembly. The Pope thereupon took the matter into Examination, and deputed divers Divines to examine the Propositions, whom he often heard himself, the Deputies of the Janse∣nists being also present at Rome, and having li∣berty

to speak for themselves, as they often did. At length, after two years examination of the matter, and many Prayers, Fasting, and Suppli∣cations to God, Innocent the Tenth proceeded to censure, and defined the said Five Propositions to be Hereticall, by his Bull given on the last day of May 1653. This Bull is inserted into the Bull of Pope Alexander the Seventh, which by and by I shall produce.

But all this was not enough to make many of the Jansenists submit. Upon sight of the Bull they changed their note; and whereas before they had owned the Five Propositions to be in Janse∣nius, but maintained them to be Catholique Tenents, and the true Doctrine of St. Augustin, now they acknowledged the said Five Propositi∣ons were justly censured by the Pope, but de∣fended, that they were not in Jansenius; yet whosoever taught them, or wheresoever they were to be found, the Jansenists professed to con∣demn them. By this means they thought both to clear themselves from the censure of defending Hereticall Propositions, and withall still to main∣tain the Doctrine of Jansenius, as they had done before: and so all the fault was to redound on the Pope, and the Synod of France, (as the Jansenists would have it thought) •••• on those who had informed them wrong, That the Propositi∣ons were in Jansenius, which indeed (said they) were not there, at least in the sense, in which they were condemned. This Discourse, though ne∣ver so frivolous, prevailed with many for their constant maintaining of Jansenius, so as it was feared, the whole endeavour of the Bishops of

France, and also the Constitution of the Pope, would at length come to nothing. To prevent this mischief, the Bishops of France, who were yet remaining in their Assembly at Paris, wrote this following Letter to the rest of the Arch∣bishops and Bishops, that were absent from the said Assembly, and that it might be publique, caused it to be printed; which for the same rea∣son I have thought fit here to set down, translated into English.

To the most Reverend and Religious the Lords Archbishops and Bishops of France their most Respected Brethren, the Cardinalls, Arch∣bishops, and Bishops residing at Paris Health and Happinesse in Christ.

That which long agone hapned to S. Augustin and the other Fathers of the Councels of Car∣thage and Milevet, those great Maintainers of Divine Grace, now seemeth to have happened unto us. They hoped (but in vain) that after a certain Book of Pelagius had been con∣demned and anathematized by Pope Innocent the First, the Pelagians would yield to the Authority of so great a Prelate, a and would not dare to trouble the mindes of the Faith∣full by speaking perversely of Divine Grace. And we hoped also, that those men, who pro∣fesse themselves friends and followers of Cor∣nelius Jansenius Bishop of Ipres, after that his Five Opinions were condemned and ana∣thematized

by Innocent the Tenth, would de∣sist from trouble, or moving any thing more: and wherea•• Pope Innocent had by his Decree commanded the Windes, we hoped a Calm would follow in the Church. But it happened quite contrary to what we expected. Nor can we cease from wondering, how that 'tis possi∣ble, that those men should (after the most just and holy Constitution, in which our most Blessed Father Innocent the Tenth hath con∣demned the foresaid Five Propositions in most clear and expresse terms) affirm, and even perswade others, two most vain and ground∣lesse things. The one is, that those Five Pro∣positions are not Jansenius's: The other, that they are not condemned in Jansenius's sense. For can there be any thing more ab∣surd, then to maintain that, for the refuting whereof there is not required any reasoning, any enquiry, or any thing else, then meerly the reading of the Popes Constitution; which de∣cideth all the matter. And although these two Allegations seem such, that they will fall of themselves to nothing, and so might justly be contemned and neglected; yet we finding them to do hurt to the weak and ignorant, (for whom in duty we are to provide) that we may take all Scandall out of the House of God, thought fit to remedy this evil, and prevent in time this poison, wherewith some are already infected. Which that it might be done exact∣ly, we the Cardinalls, Archbishops, and Bi∣shops residing in Paris for Ecclesiasticall Busi∣nesses, being gathered together, judged that

this businesse was to be commended to the care of the most Illustrious and most Reverend the Archbishops of Tours, Ambrun, Roan, and Tolouse, and of the Bishops of Autun, Mont∣auban, Rennes, and Chartres. Yet this we did so commend to them, that they should re∣fer unto us what they had read, observed, and thought. They having looked upon the Popes Constitution, (which alone was enough) and moreover read Jansenius as much as was ne∣cessary, and weighed all diligently, found it plain and manifest, that the said Propositions are truly Jansenius's, and that they are con∣demned in their true and proper sense, and that very sense, in which they are delivered and explicated by Jansenius. And when they had shewed us (again gathered together) what they had found, and we found and seen the same, We Declared, and do hereby Delare, that it is truly and undoubtedly so; and that these, who defend those Five Propositions, or approve of them, are of the number of those, whom Pope Innocent the Tenth in that Constitution calleth Contradictours and Rebellious, and whom he will have punished by the Patriarchs, Archbishops and Bishops with the Censures and Penalties of Heretiques and their Ab∣bettours, expressed in the Canon Law, and by other opportune remedies, juris & facti, inv••∣king (if need be) the Secular arm. And this we all, as much as lieth in us, are resolved to do. And we entreat all our most Loving and Religious Brethren of the Gallican Church, that are absent, to do the same; that so we

may all think the same thing according to Je∣sus Christ, unanimously with one mouth glori∣fie God and the Father of our Lord Jesus Christ, ••difie the Church of God, and save our selves, and those who hear us, and are committed to our charge.

• JU••IUS, Cardinal Mazarini, President of the Assembly.
• VICTOR, Archbishop of Tours.
• LEWIS, Archbishop of Sens.
• GEORGE, Archbishop of Ambrun.
• ANNE DE LEVY DE VANTADOUR, Arch∣bishop of Bourges,
• FRANCIS, Archbishop of Roan.
• PETER, Archbishop of Tholouse.
• LEBERON, Bishop of Valence and Die.
• GILES, Bishop of Eureaux.
• LEWIS, Bishop of Autun.
• DOMINICK, Bishop of Meaux.
• JOHN, Bishop of Bayonne.
• ANTHIMUS DENYS, Bishop of Dole.
• GABRIEL, Bishop of Nantes.
• PETER, Bishop of Montauban.
• JAMES, Bishop of Toulon.
• HENRY, Bishop of Rennes.
• FERDINAND, Bishop of St. Malo.
• JAMES, Bishop of Charires.
• PHILIBERT EMMANUEL, Bishop of Mans.
• JAMES DE GRIGNAN, Bishop of St. Paul de Trois Chasteaux.
• GILBERY, Bishop of Comenges.
• BALTAZAR, Bishop and Count of Treguier.
• CLAUDE, Bishop of Constances.
• ...

• JAMES, Bishop and Count of St. Flour.
• HARDWIN, Bishop of Rhodes.
• NICOLAS, Bishop of Beauvais.
• FRANCIS, Bishop of Madaure, and Coadjutor of Cornovailles.
• HENRY DE LAVAL, Bishop and Count of Leon.
• FRANCIS FAURE, Bishop of Amiens.
• CHARLES, Bishop of Cesarce, and Coadjutor of Soissoins.
• CYRUS, Bishop of Perigueux.
• LEWIS, Bishop of Toul.
• LEWIS, Bishop of Grasse.
• MICHAEL, Bishop of St. Pons de Tomiers.
• The Abbot of Estree nominated Bishop of Laon.
• The Abbot of Servient, nominated Bishop of Carcassonne.
• Frier JOHN DOMINICK, nominated Bishop of Glandeves.
• BERNARD DE MARMIESSH, Agent Generall of the Clergy of France, nominated Bishop of Conserans.
• HENRY DE VILLARS, Agent Generall of the Clergy, and Secretary of the Assembly. Given at Paris, March the 28. 1654.

Here they notifie to all the world, that they deputed Eight of their Body, (Four Archbi∣shops, and Four Bishops) to re-examine the Pro∣positions, and the places of Jansenius from whence they are taken; which the Deputies ha∣ving found to agree in all things, they shewed the places to the whole Assembly, who being fully satisfied of the verity, (though they never doubt∣ed

of the Popes Desinition) have given it under their hands, that the Propositions are truly Jan∣senius's, and condemned in his sense.

Yet all this was not enough. The proud spi∣rit which bred the Heresie, maintained it still. Though their discourse had no reason in it, yet their will had so blinded their understanding, that they would not submit to their Duty. Pope Alexander therefore, who succeeded Innocent the Tenth, seeing his Sovereign Authority ne∣cessary, in the year 1656. decided the whole mat∣ter by this following Bull.

The Bull of Pope Alexander the Seventh touch∣ing the Five condemned Propositions of Jan∣senius.

Alexander, Bishop, SERVANT OF THE SER∣VANTS OF GOD, To all Faithfull Christi∣ans Health and Apostolical Benediction.

The Divine Providence having by an in∣scrutable Dispensation, and without any merit on our part, raised us to the Sacred Throne of St. Peter, and to the Government of the whole Church, we have judg'd it to concern the Duty of our Pastorall Charge to make it our princi∣pall endeavour, by vertue of that Power and Authority which God hath given us, seasonably to provide for the Safety and Integrity of the Holy Faith, and of its Sacred Decisions. And although such points as have already been most sufficiently defined by Apostolicall Constituti∣ons, stand not in need of any new Decision,

or Declaration, yet in regard that some Di∣sturbers of the Publique Peace are not afraid to call them in question, or to shake and weak∣en them by their subtle and captious Interpre∣tations, We to prevent the further spreading of so dangerous a Contagion, have thought it sit not to defer any longer, to apply the speedy remedy of the Apostolicall Authority. For indeed our Predecessour Innocent the Tenth of Happy Memory did, some few years since, set forth a Constitution, Declaration and De∣cision in Form and Tenour following.

Innocent, Bishop, Servant of the Servants of God, To all Faithfull Christians Health and Apostolicall Benediction. Whereas upon occasion of Printing a Book: entituled. Augustinus cornelii Jansenii Iprensis Episcopi, among other opinions of that Au∣thour, there arose a Dispute principally in France touching Five of them, many Bishops of that Realm have very much pressed us to ex∣amine those Five Propositions presented unto us, and to pronounce a certain and clear judgement on each of them in particular. The Tenour of the said Propositions is as follow∣eth.

1. Some of Gods Commandments are impossible to the Just according to their present forces, though they have a will, and do endeavour to ac∣complish them: and they want the Grace, that rendreth them possible.

2. In the state of nature corrupt, men never resist Interiour Grace.

3. To merit and demerit in the state of Nature corrupted, it is not neces∣sary to have the liberty that excludes necessity; but it sufficeth to have that liberty which excludes Coaction, or Constraint.

4. The Semipelagians admitted the necessity of Interiour preventing Grace to every Action, even to the be∣ginning of Faith. But they were Heretiques in this, That they would have that Grace to be such, as the will of man might resist it, or obey it.

5. It is Semipelagianisme to say, That Jesus Christ died, or shed his blood, generally for all men.

We who amidst the manifold cares, which continually exercise our minde, do make it our principall one, that the Church of God com∣mitted to us from above, being cleansed from the errours of perverse opinions, may safely militate, and like a ship on a calm sea, when storms and raging billows of all Tempests are appeased, may securely sail, and at last

arrive at the wished Haven of Salvation; Taking into serious Consideration the importance of the matter, have caused the Five Propositions presented to us in the terms above expressed, to be diligently examined one after another by many Doctours of the Sacred Faculty of Theology, in the presence of sundry Cardinals of the Holy Romane Church, for that purpose specially assembled: whose Suf∣frages we have ••aturely considered, upon re∣port thereof made unto us as well by word of mouth, as by writing. And we have heard the same Doctours largely discoursing on all and every of the said Propositions particular∣ly, in severall Congregations held in our Pre∣sence.

And whereas from the beginning of this Discussion we had ordained Prayers, as well Private as Publique, to exhort the Faithfull to implore the Divine Assistance, we again caused the same to be reiterated with greater servour; and having Our self sollicitously implored the Assistance of the Holy Ghost, at length by the favour of that Divine Spirit, we have proceeded to the following Declarati∣on and Decision. The First of the said Pro∣positions, viz. That some of the Com∣mandments of God are impossible to the Just, according to their present forces, though they have a will, and do endeavour to accomplish them: and they want the Grace that rendreth

them possible; We declare it to be Teme∣rarious, Impious, Blasphemous, Anathema∣tiz'd, and Hereticall, and condemn it for such. The Second, viz. That in the state of Nature corrupt, men never resist Interiour Grace, We declare it to be Here∣ticall, and condemn it for such. The third, viz. That to merit and demerit in the state of Nature corrupted, it is not neces∣sary to have the liberty that excludes necessity; but it sufficeth to have that liberty, which excludes Coaction, or Constraint, We declare it to be Hereticall, and condemn it for such. The Fourth, viz. That the Semipelagians admitted the necessity of Interiour preventing Grace to every Action, even to the beginning of Faith. But they were Heretiques in this, That they would have that Grace to be such, as the will of man might resist or obey it, We de∣clare it to be false, and condemn it as such. The fifth, viz. That it is Semipelagianisme to say, That Jesus Christ died, or shed his blood, generally for all men, We de∣clare it it to be False, Temerarious, Scanda∣lous; and being understood in this sense, That Christ died onely for the salvati∣on of the Predestinate, We declare it

Impious, Blasphemous, Contumelious, Dero∣gatory to Divine Goodnesse, and Hereticall; and as such we condemn it. Wherefore we command all Faithfull Christians of either Sex, that concerning the said Propositions they neither presume to Believe, Teach, nor Preach otherwise, then is containd in our present De∣claration, and Definition, under the Censures and Penalties ordained in the Law against Heretiques and their Abettours. We like∣wise enjoyn all Patriarchs, Archbishops, Bishops, and other Ordinaries of Places, as also the Inquisitours of Heresie, totally to re∣strain and represse, by the aforesaid Censures and Penalties, and by other fitting remedies. Juris & Facti, all Gain-sayers and Im∣pugners whatsoever, imploring, if need re∣quire, even the help of the Secular Arm a∣gainst them. Neverthelesse we intend not by this Declaration and Decision touching the aforesaid Five Propositions, any wayes to ap∣prove the rest of the Opinions contained in the said Book of Cornelius Jansenius. Given at Rome, at St. Marie Major, the last day of May, in the year of our Lord God 1653. and of our Pontificate the Ninth.

But for so much as some Children of Ini∣quity (as we have been informed) are not afraid to maintain, (to the great scandall of the Faithful) that the aforesaid Five Propositions are not to be found in the forecited Book of the said Cornelius Jansenius, but are either seign∣ed

and forged at pleasure, or were not con∣demned in the sense intended by the Authour: We, who have seriously and sufficiently consi∣dered what ever hath passed concerning this matter (as having by command of the said Pope Innocent the Tenth our predecessour, while we were yet but in the Dignity of Cardinal-ship, assisted at all the Conferences, wherein by Apostolicall Authority the same Cause hath been examined with as great diligence, as could be desired) being resolved to remove and take away all doubts, that might at any time hereafter arise touching the premisses; to the end that all Faithfull Christians may be held in the unity of the same Faith. We, I say, by the Duty of our Pastorall Charge, and up∣on mature Deliberation, do confirm, approve, and renew by these presents the above-recited Constitution, Declaration, and Definition of Pope Innocent our Predecessour: and we further Declare and Define, That those Five Propositions were drawn out of the Book of the same Cornelius Jansenius Bishop of Ipres, entituled Augustinus, as also that they were condemned in the sense intended by the same Cornelius; and as such we condemn them anew, applying to them the same cen∣sure, wherewith every one of them was parti∣cularly branded in the forementioned Declara∣tion and Definition. And we again con∣demn and prohibit the same Book of the so oft recited Cornelius Jansenius, entituled

Augustinus, and all other Books, as well Ma∣nuscripts, as Printed, or which may hereafter happen to be printed, wherein the above-condemned Doctrine of the same Cornelius Jansenius is, or shall be defended, assert∣ed, or maintained. Prohibiting all Faith∣full Christians to hold, preach, teach, or ex∣pound the said Doctrine, either by word or writing, or to interpret it either in publique or in private, or to cause it to be printed either openly or in secret; and this under the Pe∣nalties and Censures specified in the Law against Heretiques instantly to be incurred ipso facto, without further Declaration.

Wherefore we enjoyn all our Venerable Brethren, Patriarchs, Primates, Metropoli∣tans, Archbishops, Bishops, Ordinaries of pla∣ces; Inquisitours of Heresie, and all other Judges Ecclesiasticall, to whom it shall belong, to cause this above-said Constitution, Declara∣tion, and Definition of Pope Innocent our Pre∣decessour to be observed according to our pre∣sent Determination, and to restrain and punish all disobedient and Rebellious persons, by the aforesaid Penalties, and other remedies Juris & facti, even by imploring the assistance of the Secular Arm, if it shall be necessary. Given at Rome, at St. Marie Major the Sixteenth of October, in the year of our Lord God 1656. and of our Pontificate the second.

This Bull was received with the joy and ap∣probation of all Catholique Princes, Prelates, and People; notwithstanding in France there

remained, and do remain still to this day, some who could not, or would not be brought back to the unity of the Catholique Church. The chief of these (as for matter of Action) are the Disci∣ples of San-Cyran, Inhabitants, or Confede∣rates of Port-Royall, the Seminary of this He∣resie; and under-hand divers mutinous spirits, glad to embrace any thing that looks like a Facti∣on. Among these one (and as far as I hear the principall one) is Arnauld; of whom I will now treat.

Notes

• a

  August. Epist. 92, & 95.