“How! Christians!” returned the casuist; “did I not tell you that these are the only writers by whom we now govern Christendom?”
Deeply affected as I was by this announcement, I concealed my emotion from the monk, and only asked him if all these authors were Jesuits?
“No,” said he; “but that is of little consequence; they have said a number of good things for all that. It is true the greater part of these same good things are extracted or copied from our authors, but we do not stand on ceremony with them on that score, more especially as they are in the constant habit of quoting our authors with applause. When Diana, for example, who does not belong to our Society, speaks of Vasquez, he calls him ‘that phœnix of genius;’ and he declares more than once, ‘that Vasquez alone is to him worth all the rest of men put together’—instar omnium. Accordingly, our fathers often make use of this good Diana; and if you understand our doctrine of probability, you will see that this is no small help in its way. In fact, we are anxious that others besides the Jesuits would render their opinions probable, to prevent people from ascribing them all to us; for you will observe, that when any author, whoever he may be, advances a probable opinion, we are entitled, by the doctrine of probability, to adopt it if we please; and yet, if the author do not belong to our fraternity, we are not responsible for its soundness.”
“I understand all that,” said I. “It is easy to see that all are welcome that come your way, except the ancient fathers; you are masters of the field, and have only to walk the course. But I foresee three or four serious difficulties and powerful barriers which will oppose your career.”
“And what are these?” cried the monk, looking quite alarmed.
“They are, the Holy Scriptures,” I replied, “the popes, and the councils, whom you cannot gainsay, and who are all in the way of the Gospel.”[[146]]
“Is that all!” he exclaimed; “I declare you put me in a fright. Do you imagine that we would overlook such an obvious scruple as that, or that we have not provided against it? A good idea, forsooth, to suppose that we would contradict Scripture, popes, and councils! I must convince you of your mistake; for I should be sorry you should go away with an impression that we are deficient in our respect to these authorities. You have doubtless taken up this notion from some of the opinions of our fathers, which are apparently at variance with their decisions, though in reality they are not. But to illustrate the harmony between them would require more leisure than we have at present; and as I would not like you to retain a bad impression of us, if you agree to meet with me to-morrow, I shall clear it all up then.”
Thus ended our interview, and thus shall end my present communication, which has been long enough, besides, for one letter. I am sure you will be satisfied with it, in the prospect of what is forthcoming.—I am, &c.
LETTER VI.
VARIOUS ARTIFICES OF THE JESUITS TO ELUDE THE AUTHORITY OF THE GOSPEL, OF COUNCILS, AND OF THE POPES—SOME CONSEQUENCES WHICH RESULT FROM THEIR DOCTRINE OF PROBABILITY—THEIR RELAXATION IN FAVOR OF BENEFICIARIES, PRIESTS, MONKS, AND DOMESTICS—STORY OF JOHN D’ALBA.