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In the forty-fifth is the condemnation of A. C. JANSENIUS*. BANCK'S Taxa S. Canc. Apost.

114. Both the Decree and the Abjuration are given at length. They are dated July 22, 1633. The decree which sentences the philosopher to imprisonment in the holy office and some penance, purports, that he had been informed against for writing, that the sun was the centre of the system and immoveable, and that the earth, revolving round it and its own axis, was moveable; that in 1616, Cardinal Bellarmine admonished him; that then a decree of the Congregation of the Index was issued, condemning the doctrine; and that the following year, he offended by publishing a book to the same purpose entitled Dialogo, &c. From Sir Robert H. Inglis's Speeches, p. 17, I understand the exception to have been made by a papal advocate, that Galileo was condemned, not simply for his opinion, but for founding it upon scripture. If this qualification does not amount to just nothing, it is evident from the decree of the Index, that the philosopher was yet condemned simply for his doctrine. The Decree, numbered fourteen, does not name Galileo, but another, Foscarini, for the condemned Copernican doctrine: but it adds the general sentence, plainly including him, aliosque omnes libros pariter idem docentes. The Decree number thirty-eight, Aug. 23, 1634, specifies, with other condemned books, Dialogo di Galileo Galilei, &c.; and both Foscarini and Galileo are in the body of the Index-the first under Lettera, the other under Dialogo. But to crush perfectly and for ever the evasion attempted by the defenders of this papal censure, in the Roman Index of 1704, the following entry stands in its alphabetic place, Libri omnes docentes mobilitatem Terræ et immobilitatem solis. This entry, however, has since been omitted, and is not to be found in the modern editions.

*The account given of the condemnation of this writer in M. DE PLACETTE'S Incurable Scepticism of the Church of Rome, is instructive. Five Propositions were taken out of Jansenius's Augustinus, and by some French bishops sent to be examined by the pope. Others were present for Jansenius, who pleaded the propositions were capable of divers senses, some true, some false; and earnestly desired it might be specified in which sense each proposition was approved or condemned. That request being stiffly denied by the Roman Consistory, who were resolved to condemn them in the gross, the Jansenists distinguished three senses of each proposition, and placing the different senses in three columns, offered them to the

is condemned June 10, 1654. The sixty-sixth is directed against the Lettres Provinciales, Letter by Letter, throughout the Eighteen. This is the PASCAL, who has been adduced in a British Parliament as a specimen, and recommendation, of Roman Catholicity*. A decree by his Holiness

Examiners, desiring they would admonish which of all those senses the censure aimed at. But neither so could they obtain their end. Only afterwards, when the controversy grew hot, Pope Alexander VII. declared the propositions were condemned in the sense intended by the author. The author had been now dead before his book was published, much less condemned. And so, while the popes pretended to condemn the author's sense, they said nothing else but that they condemned a sense, which neither they would, nor any body else could tell, what it was. And to this day it is disputed among them, what is that heretical sense intended by the author, and condemned by the popes.' Ch. v. Tenison's Translation, first published in 1688, and afterwards in Bishop GIBSON's Preservative against Popery, vol. iii.

* What right the peculiar faith and communion of this highly gifted individual possess to the credit of having aided, or even not obstructed, the formation of his character, may be justly enough estimated from their direct and known effect, not only in degrading his lofty intellect by their superstition, but in contracting and poisoning his Christian charity by their intolerance and tyranny. In the History of the Jesuits, London, 1816, which Mr. BICKERSTETH's valuable and seasonable work, the Chris tian Student, authorizes me to ascribe to the able pen of JOHN Poynder, Esq., it is stated, vol. ii. pp. 128, 9, that in the collection of pieces contained in La Théologie Morale des Jésuites, &c. the Fifth Letter, or Ecrit des Curez de Paris, is the production of Pascal. I adduce this authority, because it assigns the work without any expression of doubt to that author; although in the general collection of the works of Pascal, the volume which contains this and the other Ecrits, or Factums, the Third qualifies them, as well as the rest of the contents of that volume, thus, attribués à M. Pascal, and the Fifth is numbered the Fourth. But COUDRETTE, in his Hist. Gen. de la Comp. de Jesus, tom. ii. p. 498, has settled the matter by giving the title and contents of the Ecrit, and expressly ascribing it to Pascal-le cinquième

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itself, ALEXANDER VII., Jan. 12, 1661, states, that some sons of perdition had arrived at such a state of madness as to turn the Roman Missal into the French, vulgar tongue, &c. &c. The decree, number seventy-seven, again transfixes

Ecrit, qui roule sur l'avantage que les Hérétiques prennent contre l'Eglise, de la morale des Casuistes et des Jésuites. Cet Ecrit est de la main de M. Pascal. Tout y est de la dernière beauté. That there may be no doubt who, or what, is intended by the term heretic, Drelincourt, pastor of Charenton, is expressly referred to as guilty of the offence. Towards the conclusion of this formal document, the writer distinguishes between the Jesuits, who, he says, are still members of our body, and the heretics (protestants,) who are members cut off (retranchez) and composing a body hostile to ours. The Calvinists, he again asserts, are more culpable than the Jesuits; for there is some good in the latter but none in the former. Among the heretics none is exempt from error, and all are certainly beyond the reach of charity (hors de la charité, puisqu'ils sont hors de l'unité.) He adds, that the Jesuits have a part in the sacrifices of the church, which the Heretics have not. He therefore concludes, that it is the indispensable duty of all to keep aloof from the Calvinists, and exults in the ease with which it may be performed, since the faithful are habituated from their infancy to shun them, and educated in a horror of their schism. Who that reflects upon the infamous doctrines, at least, of the Jesuits, and upon the warmth, not to say animosity, with which they were attacked by the virtuous part of Romanism, and here in a public and deliberate manner, can believe that such sentiments, under such circumstances, could flow from the pen of Pascal? But there is not wanting proof of the same intolerant bigotry in the more acknowledged writings of this extraordinay man. In les Provinciales, Lettre XVII., near the beginning, he could express himself thusgraces à Dieu je n'ai d'attache sur la terre qu'à la seule Eglise Catholique, Apostolique et Romaine, dans laquelle je veux vivre et mourir, et dans LA COMMUNION AVEC LE PAPE SON SOUVERAIN CHEF, HORS DE LAQUELLE JE SUIS TRÈS PERSUADE QU'IL N'Y A POINT DE SALut. Out of the communion of the Pope no salvation! And is this the profound, the pious, the illustrious Pascal? There is language not very abhorrent from this in the additions to his Pensées.

BANCK'S Taxa-the moles took care never to see their own. An omitted decree, restoring a passage in the infamous SANCHEZ, is added. A second Appendix, with some authors, and four Decrees, then appears; the first of which, to its immortal honour, proscribes WALTON'S Polyglott. The last thing is a list of the Cardinals and Consultors of the Congregation of the Index from the beginning.

In the next year, 1665, another edition was put forth by Alexander VII., sufficiently varying from the former to justify some notice of it. It is entitled-INDEX Librorum Prohibitorum ALEXANDRI VII., Pontificis Maximi jussu editus. Actorum XIX. Multi autem ex eis qui fuerant curiosa sectati, contulerunt LIBROS et combusserunt coram omnibus. Romæ, Ex Typographia Rev. Cam. Apost. Cum Privilegio. 8vo. I copy from the reprint of this edition, (not possessing the original, or knowing of any copy), in the reprint of the Spanish Index of 1640, at Geneva or Lyons, to which it is annexed. But that such an edition appeared at Rome is placed beyond a doubt, if any were entertained, by the notice given of the Secretary of the Index, who superintended the publication, in CATALANI de Secretario S. Cong. Ind., who writes-Secretarium Congregationis Indicis agente Fano tum ab eo typis datus est,

novaque forma, nempe alphabetica non servata, quæ alias, classium distinctione, Index Librorum Prohibitorum. Romæ, ex typographia Vaticana anno MDCLXV., in 8vo., iterumque ibidem auctus anno MDCLXX., etiam in 8vo.* It begins with an Address to the Catholic Reader, by F. VINCENTIUS FANUS Ord. Prædicatorum Sac. Cong. Indicis Secretarius. It is short, and simply explains the nature of the new Index, which embodies the preceding under one alphabet. Although it has no date, the year of its publication is plainly declared by the very first words-Prodiit anno superiori Librorum Prohibitorum, &c., referring to the Index of the preceding year.

If any apology should be required for introducing some censorial operations, which do not assume the form of an Index, it might be supplied by the new character of those about to be adduced, which are honourably distinguished from the general, if not entire mass of such productions, by being, in the main, legitimately, and therefore laudably, directed against objects deserving reprobation; thus furnishing a proof of what we started with observing, that it is not the abstract right, but the exercise, in particular cases, of literary censures by authority, which is questionable or

*Lib. ii., cap. x.

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