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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A51460	An historical treatise of the foundation and prerogatives of the Church of Rome and of her bishops written originally in French by Monsieur Maimbourg ; and translated into English by A. Lovel ...; Traité historique de l'établissement et prérogatives de l'Eglise de Rome et de ses evêques. English	Maimbourg, Louis, 1610-1686.; Lovell, Archibald.	1685 (1685)	Wing M289; ESTC R11765	158,529	442

contradiction which that great Cardinal had not leisure to mind For the Patriarch Denis speaks onely here of what these Bishops had done under the Pontificate of Pope Cornelius and he prays Stephen the Successour of that Pope not to use them harshly for the Judgment they are of that the Baptism of Hereticks is null Them says he who under his Predecessour condemned the Heresie of Novatian Is there any thing clearer than that Baronius without minding it hath taken the Counter-sense and besides Denis of Alexandria would have had care not to call an opinion which he believed to be true an Heresie Firmilian then and the Asiaticks persisted still in their opinion as well as St. Cyprian the Africans and their successours till the decision of a General Council as may be clearly seen in an hundred passages of the Books of St. Austine which he Wrote concerning Baptism against the Donatists I know that St. Jerome says in the Dialogue against the Luciferians that the Bishops of Africa returned to the ancient custome saying What do we doe and that abandoning St. Cyprian they made a new Decree conform to that of Saint Stephen But all the Learned agree that that holy Doctour who Wrote that Dialogue before the most part of his other Works had taken that out of some Apocryphal Writings such as that which bears for Title The Repentance of St. Cyprian and was declared false and supposititious in a Synod held at Rome Threescore and fourteen years before the death of St. Jerome For to be short the quite contrary is to be seen in the Books of St. Austine that I have just now alledged in the Letter of Saint Basil to Amphilochius and in the Eighth Canon of the first Council of Arles Now if during the life of Saint Stephen there were so many Bishops who refused to obey his Decree there were as many that opposed it after his death For the Patriarch Denis of Alexandria Wrote in a high strain to Pope Sixtus the Successour of St. Stephen Euseb l. 7. hist c. 4. exhorting him to follow a conduct contrary to that of his Predecessour and not to break as he had done with so many Bishops for a constitution contrary to his own since it had been approved in several Councils Hic in Cypriani Africanae Synodi dogma consentiens de Haereticis Re-baptizandis ad diversos plurimas mifit epistolas quae usque hodie extant Hieron de script Ecclesias in Dionys and St. Jerome himself in his Treatise of Ecclesiastical Writers which he made long after his Dialogue against the Luciferians assures us that that great Man declared openly for the Doctrine of Saint Cyprian and African Bishops and that he thereupon Wrote many Letters which were still extant in his time That was the cause that the Successours of Sixtus entertained Peace with the African and Asiatick Bishops every one freely following their custome and opinion as to that Point without being blamed for it untill that a General Council had pronounced Supremely in the matter This we learn from St. Austine in his Books of Baptism against the Donatists These August l. 1. de Bapt. contra Donatis c. 7. who began their Schism against Cecilian Bishop of Carthage in the year Three hundred and two alledged continually the example of St. Cyprian and of his fellow Bishops to justifie the conduct which they held as well as those in Re-baptizing all Hereticks It is most evident that they durst not have made use of that instance if St. Cyprian and those Bishops had retracted For St. Austine would have confounded these Schismaticks upon the spot by saying that all these Bishops had condemned their former opinion Yet he never did so On the contrary he confesses that they always believed that Hereticks must be Re-baptized but he adds that it was lawfull for them to believe it and for all who have succeeded them to doubt of that point which was then in controversie and to dispute about it As indeed there were many conferences great disputes and debates on Church decided that difference and all submitted to that Sovereign Authority Cui ipse cederet si jam eo tempore quaestionis hujus veritas eliquata declarata per plenarium concilium solidaretur Ibid. c. 4.89 as St. Cyprian would have done without doubt saith St. Austine if the whole Church in a full and general Council had in his time pronounced concerning that point And because the Donatists would not submit to the Decree of that Council in that they added Heresie to their Schism Now before we come to shew what that General Council decided as to that point we must make a serious and solid reflexion upon what we have now said which will suffise to make it clearly out to us what Antiquity hath believed concerning the Infallibility of the Pope Here then we have a Pope of famous memory in the Church who makes a Decree whereby he instructs all Believers concerning a point of highest importance where the question is about the validity or nullity of Baptism without which one cannot be saved and by that Decree he pretends to oblige the whole Church to believe that Hereticks who are converted ought not to be Re-baptized and does so pretend it that he cuts off from his communion great Bishops who would not submit to his Decree And nevertheless St. Cyprian all the Bishops of Africa Mauritania and Numidia those of Cappadocia Cilicia Galatia and Phrygia Denis Patriarch of Alexandria and the Bishops of his Patriarchate will not receive that so solemn a Decree of Stephen Pope of Rome Besides St. Austine and all the African Catholicks united with that great Doctour of the Church against the Donatists say that before the decision of the Council that came not till long after that Decree of the Pope it might freely without making a separation from the Church be held what St. Cyprian had believed concerning the Baptism of Hereticks In fine St. Athanasius St. Optatus Melevitanus Athanas Or. 3. contra Arian St. Cyril of Jerusalem Optat. l. 4. Cont. Parmen St. Basil and some others Cyril Hieros praef in Catech. who have Written as well as they after that General Council Basil Epist 3. Con. 47. whereof St. Austine speaks and before that of Constantinople have believed that all Hereticks who have not the true Faith of the Trinity ought to be Re-baptized who in those first Ages of the Church were incomparably more numerous than the other Hereticks who believed that great Mystery These are not bare conjectures that may be doubted of but uncontroverted matters of fact A Man needs no more but eyes in his head to prove them by Reading the testimonies alledged It must necessarily then follow seeing they submitted to a Council because they knew it to be Infallible which was not done in regard to the Pope St. Stephen that St. Cyprian Firmilian of Caesarea Denis of Alexandria St. Athanasius Saint

the Pope was infallible The same may be said of the Bull of Sixtus V. which he caused to be printed with his Bible and whereby he declares to the whole Church That that Bible is corrected according to the Primitive Purity of the Vulgar Translation And nevertheless because it was afterwards clearly seen that it was not Clement VIII suppressed that Bull and caused another to be printed wherein all the Faults of the former are very well corrected and so it may very well be concluded that Clement VIII was persuaded that his Predecessor instructing all Believers in a point that regards even the Principle of Faith might be deceived However I will not say so because I will not at all enter into Dispute with some Modern Doctors who to slip the Collar have bethought themselves to say That it is true the Bull was printed with the Bible Tannerus disp 1. de Fide q. 4. dub 6. n. 263. Thom. Comptonus in 2.2 dis 22. de sum pontif sect 5. which is still to be seen in many Libraries but that it was not affixed upon the Gates of St. Peter's Church and on the Field of Flora so long as it ought to have been according to the Laws of the Chancery of Rome As if the Truth or Falshood of the Contents of a Bull depended on the time that is to be taken in publishing it and as if the Pope who makes it became not Infallible but at the precise Minute of the Accomplishment of the time that it should have been affixed Let us leave that Instance then of Sixtus V. that we may not engage into that Sophistry of Disputation which to me seems not altogether so serious in a matter of that Importance CHAP. XIV The Instance of Pope John XXII I Shall produce no more Instances but that of Pope John XXII That Pope in his extream old Age of near fourscore and ten Years took a Conceit that as a certain and constant Truth the Opinion of some ought to be established in the Church Contin Hangii who had heretofore taught that the Souls of those who died in Grace and had been entirely purged from all the remaining dreggs of their Sins did not see the Face of God till after the Resurrection He did all that lay in his Power to have it pass He taught it publickly in Conferences and Congregations which he held upon that Subject he preached it himself he obliged by his Example the Cardinals and Prelates of his Court and other Doctors openly to maintain it He caused a learned Jacobin named Father Thomas de Valas Ibid. Gobel persona in Cosmodr aet 6. c. 71. Paul Langius in Chron. Citizen to be put in Prison who not doubting but that Opinion was an Error contrary to the express Word of the Son of God who said to the good Thief This day thou shalt be with me in Paradise preached the contrary even in Avignon where the Pope held his Court. In fine I find a Doctor of very great Authority Hadrian 6. in 4. sentent art 3. de Minist Confirm 22. whose eminent Virtue and singular Learning with a consummated Prudence in the management of Affairs raised him afterwards to the highest Dignity of the Church that says very plainly Publicè docuit declaravit ab omnibus teneri voluit quod animae c. That he obliged all men to hold that Doctrine for the future Be as it will it is certain that he did what lay in his Power to bring into his Opinion the Sacred Faculty of Theology and University of Paris which was by all men reverenced as the Mother of Sciences that for that end he sent thither two Doctors with the General of the Cordeliers who publickly maintained that Doctrine and preached the same which stirred up all Paris against them Whereupon King Philip de Valois caused all the Bishops and Abbots that then were at Paris Continu Hangii to assemble with the Doctors of the Faculty who in his Presence confounded those of Avignon and proved to them that what they had preached by order of the Pope was heretical That Prince who would suffer in his Kingdom no Novelty of Doctrine wrote to his Holiness with a great deal of Force and Respect beseeching him to retract that wicked Opinion Quatènus sententiam Magistrorum de Parisiis qui melius sciunt quid debet teneri credi in fide quam Jurista alii Clerici qui parum aut nihil sciunt de Theol●gia approbaret Ibid. which caused so much Scandal in the Church Nay he prayed him to send a Legate into France who in his Name might approve and confirm the Decree of the Doctors of Paris who knew far better what was to be believed as a matter of Faith than his Canonists and other Clergy of Avignon that were no great Divines The Pope who would neither wholly retract nor yet on the other hand provoke the King whose Protection he stood in need of took a middle Course which he thought would not be disagreeable unto him and prayed him to be satisfied Epist Joan. ad Philip 14. Calend. Decemb Pontif. 12. that every one might continue in their Opinion and Say Teach and Preach what they thought good upon that Subject As to that Proposition the King would again have the Advice of the Faculty Joan. Gerson Serm. in die Paschat coram Rege Petr. de Alliac prop. de toll sc coram Rege An. 1406. Gob. Perso Langius Odor Rayn ad An. 1334. whom he there assembled and the Faculty by a Decree of the Second of January One thousand three hundred and three at the Mathurins declared of new That the Opinion in question was Heretical and that by consequent it could neither be Preached nor Taught After that Philip proscribed it by Sound of Trumpet prohibiting all his Subjects to teach or maintain it and then that he might oblige the Pope to condemn it he wrote to him a second time in so forcible and extraordinary Terms that at length the Pope retracted it a little before his Death which hapned the Year following I have said all that I could in my History of the Fall of the Empire to excuse him even so far as to affirm with some that that Doctrine which he would have established by his own Authority was not as yet condemned as it was afterwards by Benet XII his Successor There are some notwithstanding who say that it had been long before rejected by the Roman Church as appears by the Confession of Faith that Clement IV. sent in the Year Two hundred threescore and seven to the Emperour Michael Paleologue whereof I have spoken in my History of the Schism of the Greeks However it be it is certain that it is an Error condemned not only by Pope Benet but much more solemnly above an hundred Years after in the third Article of the Definition of Faith which the Council of Florence made for reuniting the two