الرسائل الإقليمية

these principles were applied were not only such as have been termed indifferent, and the criminality of which may be doubtful, or dependent on the intention of the actor: the probabilism of the Jesuits was, in fact, a systematic attempt to legalize crime, under the sanction of some grave doctor, who had found out some excuse for it; and their theory of mental reservations, and direction of the intention, was equally employed to sanctify the plainest violations of the divine law. Casuistry, it is true, has generally vibrated betwixt the extremes of impracticable severity and contemptible indulgence; but the charge against the Jesuits was, not that they softened the rigors of ascetic virtue, but that they propagated principles which sapped the foundation of all moral obligation. “They are a people,” said Boileau, “who lengthen the creed and shorten the decalogue.” Such was the community with which the Bishop of Ypres ventured to enter the lists. Already had he incurred their resentment by opposing their interests in some political negotiations; and by publishing his “Mars Gallicus,” he had mortally offended their patron, Cardinal Richelieu; but, strange to say, his deadly sin against the Society was a posthumous work. Jansen was cut off by the plague, May 8, 1638. Shortly after his decease, his celebrated work, entitled “Augustinus,” was published by his friends Fromond and Calen, to whom he had committed it on his death-bed. To the preparation of this work he may be said to have devoted his life. It occupied him twenty-two years, during which, we are told, he had ten times read through the works of Augustine (ten volumes, folio!) and thirty times collated those passages which related to Pelagianism.[16] The book itself, as the title imports, was little more than a digest of the writings of Augustine on the subject of grace.…