Raynard (Raynaudus'), Paul Sarpi, Sfortia Pallavicini', Philip Labbé, Lewis Maimbourg', Lewis Thomassin, Cœlestine Sfondrati, Joseph Aguirre3, Henry Noris', Luke D'Achery, John Mabillon, John Harduin, Richard Simon, Theodore Ruinart, Bernard de Montfaucon, Anthony Gallon3, Fortunatus Scacchi, Cornelius a Lapide', James Bonfrere, Hugh Menard', Claude Seguenot1, Bernard Lami', John Bolland3, Godfrey

1651, aged 71. He was confessor to Louis XIII., and wrote de Sacra et Profana Eloquentia, and some other things. Tr.]

[Raynard, an Italian Jesuit, died at Lyons, 1663, aged 80. He edited several of the fathers, and wrote Tables for sacred and profane history. His works were printed at Lyons, 1665, in 20 vols. fol. Tr.]

[Sarpi, a Venetian monk of the order of Servites, born 1552, died 1623; a celebrated defender of the religious liberties of his country against the pontiff. He wrote a History of the Council of Trent, fol. a History of Benefices; and various tracts in defence of his country, which fill 6 vols. 12mo. Venice, 1677. Tr.]

[Pallavicini, a Romish Jesuit and cardinal, born at Rome, 1607, died 1667. He wrote, in Italian, a History of the Council of Trent, opposed to that of Sarpi, Rome, 1656, 2 vols. fol. translated into Latin, Antw. 1673, 2 vols. fol.; also a Treatise on Style, &c. Tr.]

1 [Maimbourg, a French Jesuit of Nancy, born 1610, died 1686, noted as a preacher, but more as a historian. His Histoire de Lutheranisme was refuted by Seckendorf; his Hist. du Calvinisme by Jurieu and by Jo. Bapt. de Rocoles. He also wrote Histories of Arianism, of the Iconoclasts, of the Crusades, of the schism of the Greeks, of the schism of the West, of the decay of the Empire, of the League, of the pontificate of Leo the Great. He is a sprightly writer, but a partial historian. Tr.]

2 [Sfondrati, a Benedictine abbot of St. Gall, and a cardinal, died at Rome, 1696, aged 53. He wrote Gallia Vindicata, and Nodus Prædestinationis dissolutus, 4to.

Tr.]

professor at Salamanca, defended the papal supremacy against the French, was made a cardinal, published Collectio maxima Conciliorum omnium Hispan. et Nori Orbis, &c. 6 vols. fol. and died at Rome, 1699, aged 69. Tr.]

4

[Noris, an Augustinian monk, born at Verona, 1631, of Irish parentage, professor of Eccl. Hist. at Pisa, librarian of the Vatican, a cardinal in 1695, and died at Rome in 1704. He wrote a Hist. of Pelagianism, History of Incestitures, and various other learned works, printed collectively, Verona, 1729, 1730. 5 vols. fol. Tr.]

5 [Gallonio, a Romish presbyter of the Oratory, died 1605. He wrote de Cruciatibus Martyrum, with plates, 1594, 4to. and some other things. Tr.]

6 [Scacchi was an Italian Augustinian Eremite, who corrected the Romish Martyrology and Breviary, and died in 1640. Tr.]

7 [a Lapide was a Jesuit of Liege, who wrote Commentaries on the Bible, 10 vols. fol. and died at Rome, 1637, aged 71. Tr.}

8 [Bonfrere was a Jesuit, professor at Douay, wrote Commentaries on the Pentateuch, on Scripture names, &c. and died at Tournay, 1643, aged 70. Tr.]

9 [Menard was a Benedictine of St. Maur, born at Paris, in 1587, and died in 1644. He wrote Diatribe de unico Dionysio, and Martyrologium ex ordine Benedict. Tr.]

1 [Seguenot was a French priest of the Oratory, wrote notes on the French translation of Augustine de Virginitate, which excited commotion; and died in 1644. Tr.]

2 [Lami was also a French priest of the Oratory, born in 1645, and died in 1715. He wrote on geometry, on the sciences, on perspective, on christian

3 [Aguirre, a Spanish Benedictine, Morality, 5 vols. 12mo. Apparatus

VOL. IV.

I

Henschenius, Daniel Papebroch3, and many others. Of the other clergy, or those not of any religious order, but secular clergymen, as they are called, in distinction from the regular clergy, the following acquired distinction and fame by their writings; viz. James David Perron, William Est (Estius1), John Launoi, Gabriel Aubespine (Albaspinius), Peter de Marca, John Armand Richelieu', Luke Holstein3, Stephen Baluze, John Bonas, Peter Daniel Huet, James Benignus Bossuet', Francis Fenelon, Anthony Godeau, Sebastian le

Nain de Tillemont, John Baptist Thiers', Lewis Ellies du Pin2, Leo Allatius, Lawrence Alexander Zaccagni, John Baptist Coteliers, John Filesac, Joseph Visconti, and others. This list might be greatly enlarged by adding the names of such laymen, either in private or public life, as did service to sacred and secular learning.

§ 33. That the public religion of the Romish church, both as to articles of faith and rules of practice, was not purified in this century, and conformed to the only standard, the sacred Scriptures; but was, in many places, corrupted and deformed, either by the negligence of the popes, or the zeal of the Jesuits; is the complaint, not so much of those opposed to this church, or those called heretics, as of all those members of it who favour solid and correct knowledge of religion and genuine piety. As

tant Churches; Funeral Orations; Exposition of the Catholic Faith; Disputes with Fenelon, &c. collected, Paris, 1743. in 12 vols. 4to. Tr.]

[Fenelon, archbishop of Cambray, born 1651, died 1715. He wrote Explication des Marimes des Saintes sur la Vie intérieure, in which he supported the views of Madam Guyon, and thus involved himself in controversy with Bossuet, and incurred censure from the pope; also Telemachus; Dialogues of the Dead; Dialogues on Eloquence; Demonstration of the Existence of God; Spiritual Works; and many other pieces; in all, 10 vols. 8vo. Tr.]

[Godeau, born at Dreux, 1605, died 1671, bishop of Venice. He wrote some commentaries on the Scriptures, and an Eccles. Hist. 3 vols fol. 1653. Tr.]

[Thiers, born at Chartres, 1641, died 1703; professor of Belles Lettres at Paris; and then curate of Vivray in le Mans. He wrote on Superstitions; concerning the Sacraments; on Fast days; History of Perukes; the Crucifixion of St. Francis, &c. Tr.]

2 [Du Pin, a doctor of the Sorbonne, born at Paris, 1657, died there, 1719, aged 62. He wrote Bibliothèque Universelle des Auteurs Ecclésiast. in 19 vols. 4to. down to A. D. 1600. Prolegomena to the Bible; Notes on the Psalms and the Pentateuch; de Antiqua Ecclesiæ Disciplina; a Method of studying Divinity;

and edited the works of Optatus Milevit. and of Gerson. Tr.]

3 [Allatius or Allazzi, born at Scio in the Ægean sea, educated at Rome, teacher in the Greek college there, librarian of the Vatican, died at Rome, 1669, aged 83. Besides editing various Greek works, he wrote de Perpetua Consensu Ecclesia Gr. et Lat. and some other works. Tr.]

4

[Zaccagni, keeper of the Vatican library, died at Rome in 1712. He published Collectanea Monumentor. vet. Ecclesia, Gr. et Lat. 1698. Tr.]

5 [Cotelier, born at Nismes, 1627, died at Paris, 1686, aged 59. He was professor of Greek at Paris, and published the Patres Apostolici, 1672, 2 vols. fol. and Monumenta Eccles. Græcè, 3 vols. fol. Tr.]

6 [Filesac, doctor of the Sorbonne, and dean of the Faculty of theology at Paris, died in 1638. His works were printed in 1621. 3 vols. 4to. The best is, Notes on Vincentius Lirinensis. Tr.]

7 [Visconti, or Vicecomes, professor of eccles. antiquities at Milan. He wrote de Antiquis Baptismi Ritibus; and de Ritibus Confirmationis et Missæ. Tr.]

8 Whoever wishes to know more of the merits of these writers, may consult, besides the common authors of literary history, Du Pin's volumes concerning the ecclesiastical writers, vols. 17, 18, 19.

to doctrines of faith, it is said that the Jesuits, with the connivance, nay frequently, with the assistance of the Romish prelates, entirely subverted such of the first principles of christianity as the council of Trent had left untouched for they lowered the dignity and utility of the sacred Scriptures, extolled immoderately the power of man to do good, extenuated the efficacy and necessity of divine grace, detracted from the greatness of Christ's merits, almost equalled the Roman pontiff to our Saviour, and converted him into a terrestrial deity, and in fine, brought the truth of christianity itself into immense danger by their fallacious and sophistical reasonings. It is difficult to gainsay the abundant testimony by which the gravest men, particularly among the Jansenists, support these accusations. But it is easy to show that the Jesuits were not inventors of the doctrines they inculcated; but in reality taught and explained that old form of the Romish religion, which was every where taught before Luther's time, and by which the authority, wealth, and power of the pontiffs and the church had grown during many centuries to their immense height. The Jesuits would teach otherwise if the pontiffs wished them to use all their efforts to render the church more holy and more like Christ; but they cannot teach otherwise, so long as they are instructed to make it their first care that the pontiffs may hold what they have gotten, and recover what they have lost, and that the prelates and ministers of the church may continually become more rich and more powerful. If the Jesuits committed any error in this matter, it consisted wholly in this, that they explained more clearly and lucidly what the fathers at Trent either left imperfectly explained, or wholly passed over, lest they should shock the minds of the persons of better sentiments who attended that celebrated convention. Hence also the pontiffs, though pressed by the strongest arguments and exhortations, could never be persuaded to pass any severe censures upon the religious sentiments of the Jesuits; and on the other hand, have resisted, sometimes secretly, and sometimes openly, such as opposed their doctrines with more than ordinary spirit and energy; for they looked upon such as being indiscreet persons, who either did not, or would not, know what the interests of the church required.

§ 34. That the Jesuits did not so much corrupt and vitiate the doctrine of morals in nearly all its parts as destroy morality altogether, is the public complaint of innumerable writers of every class and of societies of men in the Romish church. Nor does their complaint seem groundless, since they adduce from the books of the Jesuits, professedly treating of the right mode of living, and especially from the writings of those called Casuists, many principles which are opposed to all virtue and honesty. In particular, they show that these men teach the following doctrines: That a bad man, who is an entire stranger to the love of God, provided he feels some fear of the divine wrath, and from dread of punishment avoids grosser crimes, is a fit candidate for eternal salvation: That men may sin, with safety, provided they have a probable reason for the sin; i. e. some argument or authority in favour of it: That actions in themselves wrong, and contrary to the divine law, are allowable, provided a person can control his own mind, and in his thoughts connect a good end with the criminal deed; or as they express it, knows how to direct his intention right: That philosophical sins, that is, actions which are contrary to the law of nature and to right reason, in a person ignorant of the written law of God, or dubious as to its true meaning, are light offences, and do not deserve the punishments of hell: That the deeds a man commits, when wholly blinded by his lusts and the paroxysms of passion, and destitute of all sense of religion, though they be of the vilest and most execrable character, can by no means be charged to his account in the judgment of God; because such a man is like a mad man: That it is right for a man when taking an oath, or forming a contract, in order to deceive the judge and subvert the validity of the covenant. or oath, tacitly to add something to the words of the compact or the oath and other sentiments of the like nature. These

:

• One might make up a whole library of books, exposing and censuring the corrupt moral principles of the Jesuits. The best work on the subject, is the very elegant and ingenious production of Blaise Pascal, entitled: Les Provinciales, ou Lettres écrites par Louis de Montalté à un Provincial de ses amis, et aux Jésuites, sur la Morale

et la Politique de ces Pères, 2 tom. 8vo. Peter Nicole, under the fictitious name of William Wendrock, added to it learned and judicious notes, in which he copiously demonstrates the truth of what Pascal had stated either summarily or without giving authorities. It was also translated into Latin, by Samuel Rachels. [An English trans