due not to Arnauld, but to De Barcos. This sentence they held to be adverse to the Papal supremacy, and they so wrought upon Mazarin as to obtain from him a decree commanding Arnauld and De Barcos to repair to Rome. Such intense excitement and indignation were roused by this decree, which struck a blow at the freedom of the French Church, that Mazarin apologised and withdrew it. De Barcos, who had made preparations for his journey to Rome, now learned that the Jesuits were forming bolder and more dangerous designs against Arnauld and himself. He withdrew into concealment and warned Arnauld, who followed his example. The book was examined at Rome and defended by Bourgeois, a doctor of the Sorbonne ; and only the one sentence in the preface fell under Papal
censure.Scarcely was this controversy over, when a fresh cause of trouble arose. In 1640 appeared the Augustinus of Jansen, bishop of Ypres, the great object of which was to show that the doctrines of Augustine on grace, freewill, and redemption, were opposed to those of the Jesuits, which were really semi-Pelagian. This work fell under Papal censure in 1642, in the bull In eminenti, which condemned it as a revival of the errors of Bajus. Arnauld, in 1643, wrote some observations and considerations on the bull, and in 1644-45 a first and second apology for Jansenius. For a time there was little opposition made by the Jesuits, and Arnauld, besides superintending at Port-Royal, occupied himself in translating into French some of Augustine s works, and into Latin his own treatise De la Frequents Communion, At last, in 1649, one Cornet proposed to the Sorbonne seven propositions which he maintained to be heretical. Of these, five were drawn from the Augustinus of Jansen. The other two proposi tions were allowed to drop, and after much controversy the five were condemned by a Papal bull in 1653. Two years later the due de Liancourt, whose chaplain was a Jansenist, and whose grand-daughter was an inmate of Port -Royal, was refused absolution by a Jesuit confessor unless he dismissed his chaplain and withdrew his grand-daughter from the heretical community. Arnauld wrote two letters upon this affair the first anonymously, the second signed with his name, and addressed to the due de Luines. In this second letter it was stated, 1st, that the fathers of the church exhibit to us, in St Peter, a saint who was deficient in saving grace ; 2d, that the five heretical propositions were not contained in the Augustinus. This second statement contains the celebrated distinction of the questions " de jure " and " de facto. As a matter of right, of faith, the propositions were heretical, wher ever they occurred ; but as a matter of fact, they were not to be found in Jansen s book in the sense ascribed to them by his opponents. The Jesuits held that this was really a rejection and defiance of the Papal bull; and, in 1656 they prevailed on the Sorbonne to expel Arnauld, deprive him of his doctorate, and pass a decree to the effect that all future members of their body must sign the censure. Arnauld s defence against this decree was undertaken by Pascal, who, in his brilliant Provincial Letters, brought down the dispute to the level of public comprehension. Arnauld continued to live in retirement, and, in company with Nicole, composed the valuable Port-Royal treatises on grammar, logic, and geometry. In 1668 the peace of the church allowed him to emerge from his retirement. He was received with great honour, and devoted himself to defending Jansenism from the imputation of leading to Calvinistic heresy. To refute this calumny he had already published (in 1664) the work known as the Petite perpetuit& de la Foi ; and in 1669 appeared the first volume of the Grande perpetuite de la Foi de VEglise sur VEucharistie, which was continued in 1671 and 1674. This great defence of transubstantiation, though appearing under Arnauld s name, was mainly the work of Nicole. Arnauld followed it up with several polemical writings against the impious and immoral tendencies of Calvinism. During this time also he was engaged in his elaborate assault on the moral doctrines of the Jesuits ; the first volume of the Morale Pratique des Jesuites appeared in 1669, and seven other volumes followed at intervals up to 1694.
In 1679 Arnauld was again compelled to conceal himself. He fled from France, and, pursued by the enmity of the Jesuits, went from Mons to Tournai, thence to Ghent, from Ghent to Brussels, and, after having been driven into Holland, settled at Brussels from 1682 to 1690. In 1690 he was again compelled to leave his refuge, but, after wan dering about for four years, returned to Brussels, where he died on the 8th August 1694. He was buried in secret, and his heart was sent to be interred at Port-Royal. Dur ing the last years of his life his activity never slackened. While continuing the large works already begun, he entered on a long philosophical discussion with Male- branche, in the course of which he published his treatise Des Vraiesetdes Fausses Idees, 1683, the Reflexions Philo- sophiques et Theologiques, 1685, and a number of letters to Malebranche. He was also engaged in keen controversy with his old friends Nicole and Domat. Of his unwearied activity a characteristic illustration is his reply to Nicole, who urged him to rest from his labours. " Rest ! " replied he, " shall we not have the whole of eternity to rest in ] " As a theologian Arnauld stands high among French writers, not only from the matter of his works, but from their style. He was the first to introduce a pure and grammatical mode of composition, and to lay aside the infinitely numerous subtleties of the preceding centuries. His writing is singularly vigorous and clear. His philo sophic reputation rests on his doctrine of external percep tion and his work on logic. He was perhaps the first to oppose the theory of representative ideas, or of percep tion through the ideas of objects, which ideas exist apart from the perceived thing and the perceiving mind. Ac cording to him, we perceive things in ideas, but the idea is the same as the perception ; we have, in short, only a modification of the mind, conditioned by, or containing objectively, the thing itself. This mental state is subjective, but with an objective reference ; to mark the first charac teristic, it may be called perception, to mark the second, idea. In many points Arnauld anticipates Reid s objec tions to representative ideas, but thoir theories of percep tion can scarcely be regarded as identical. The Art de Penser, familiarly known as the Port-Royal Logic, is the best specimen of the logic of the Cartesian school. It is fresh, clear, and instructive, not overburdened with the useless paraphernalia of scholastic forms, but rich in practi cal precepts and examples. It is, however, in the main popular, and falls far short of a scientific presentation of the theory of thought. It has been frequently republishecl in France, and has been much used both in England and in Germany. The complete edition of Arnauld s works, with life by Larriere, is in 45 volumes, 4to, Paris and Lausanne, 1775-1783.
religious name, Marie Angelique de Ste Magdeleine), born 8th September 1591, was the second daughter of Antoino Arnauld, the celebrated advocate. She was early destined for the church, and assumed the dress of a novice in 1599. By concealing her age from the Pope, her father obtained a bull nominating her abbess of Port-Royal when she was little more than eleven years old. For some time after entering on office she spent a purely secular life, perform
ing the needful religious exercises, but taking little or no
