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Of late years, however, some authors, and among the rest Cardinal Bellarmine, without seeming to dread the imputation of heresy, have stoutly maintained, against all this array of popes and councils, that the writings of Honorius are free from the error which had been ascribed to them; "because," says the cardinal, "general councils being liable to err in questions of fact, we have the best grounds for asserting the sixth council was mistaken with regard to the fact now under consideration; and that, misconceiving the sense of the Letters of Honorius, it has placed this pope most unjustly in the rank of heretics." Observe, then, I pray you, father, that a man is not heretical for saying that Pope Honorius was not a heretic; even though a great many popes and councils, after examining his writings, should have declared that he was so.I now come to the question before us, and shall allow you to state your case as favourably as you can.What will you then say, father, in order to stamp your opponents as heretics? That "Pope Innocent X has declared that the error of the five propositions is to be found in Jansenius?" I grant you that; what inference do you draw from it? That "it is heretical to deny that the error of the five propositions is to be found in Jansenius?" How so, father? Have we not here a question of fact exactly similar to the preceding examples? The Pope has declared that the error of the five propositions is contained in Jansenius, in the same way as his predecessors decided that the errors of the Nestorians and the Monothelites polluted the pages of Theodoret and Honorius.In the latter case, your writers hesitate not to say that, while they condemn the heresies, they do not allow that these authors actually maintained them; and, in like manner, your opponents now say that they condemn the five propositions, but cannot admit that Jansenius has taught them.Truly, the two cases are as like as they could well be; and, if there be any disparity between them, it is easy to see how far it must go in favour of the present question, by a comparison of many particular circumstances, which as they are self-evident, I do not specify.How comes it to pass, then, that when placed in precisely the same predicament, your friends are Catholics and your opponents heretics? On what strange principle of exception do you deprive the latter of a liberty which you freely award to all the rest of the faithful? What answer will you make to this, father? Will you say, "The pope has confirmed his constitution by a brief." To this I would reply, that two general councils and two popes confirmed the condemnation of the letters of Honorius.But what argument do you found upon the language of that brief, in which all that the Pope says is that "he has condemned the doctrine of Jansenius in these five propositions"? What does that add to the constitution, or what more can you infer from it? Nothing, certainly, except that as the sixth council condemned the doctrine of Honorius, in the belief that it was the same with that of the Monothelites, so the Pope has said that he has condemned the doctrine of Jansenius in these five propositions, because he was led to suppose it was the same with that of the five propositions.And how could he do otherwise than suppose it? Your Society published nothing else; and you yourself, father, who have asserted that the said propositions were in that author "word for word," happened to be in Rome (for I know all your motions) at the time when the censure was passed.Was he to distrust the sincerity or the competence of so many grave ministers of religion? And how could he help being convinced of the fact, after the assurance which you had given him that the propositions were in that author "word for word"? It is evident, therefore, that in the event of its being found that Jansenius has not supported these doctrines, it would be wrong to say, as your writers have done in the cases before mentioned, that the Pope has deceived himself in this point of fact, which it is painful and offensive to publish at any time; the proper phrase is that you have deceived the Pope, which, as you are now pretty well known, will create no scandal.Determined, however, to have a heresy made out, let it cost what it may, you have attempted, by the following manoeuvre, to shift the question from the point of fact, and make it bear upon a point of faith."The Pope," say you, "declares that he has condemned the doctrine of Jansenius in these five propositions; therefore it is essential to the faith to hold that the doctrine of Jansenius touching these five propositions is heretical, let it be what it may." Here is a strange point of faith, that a doctrine is heretical be what it may.What! if Jansenius should happen to maintain that "we are capable of resisting internal grace" and that "it is false to say that Jesus Christ died for the elect only," would this doctrine be condemned just because it is his doctrine? Will the proposition, that "man has a freedom of will to do good or evil," be true when found in the Pope's constitution, and false when discovered in Jansenius? By what fatality must he be reduced to such a predicament, that truth, when admitted into his book, becomes heresy? You must confess, then, that he is only heretical on the supposition that he is friendly to the errors condemned, seeing that the constitution of the Pope is the rule which we must apply to Jansenius, to judge if his character answer the description there given of him; and, accordingly, the question, "Is his doctrine heretical?"must be resolved by another question of fact, "Does it correspond to the natural sense of these propositions?" as it must necessarily be heretical if it does correspond to that sense, and must necessarily be orthodox if it be of an opposite character.For, in one word, since, according to the Pope and the bishops, "the propositions are condemned in their proper and natural sense," they cannot possibly be condemned in the sense of Jansenius, except on the understanding that the sense of Jansenius is the same with the proper and natural sense of these propositions; and this I maintain to be purely a question of fact.The question, then, still rests upon the point of fact, and cannot possibly be tortured into one affecting the faith.