Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	catholic_n	church_n	heresy_n	2,269	5	9.0057	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25853	The nevv heresie of the Jesuits publickly maintain'd at Paris in the Colledge of Clermont, by conclusions, printed 12 Decemb., 1661, denounced to all the bishops of France / translated out of the French original.; Nouvelle hérésie des Jésuites. English	Arnauld, Antoine, 1612-1694.	1662 (1662)	Wing A3730; ESTC R15927	16,007	24

Honorius are Heretical and he that denies it especially after having asserted this General Maxime bears in his forehead the most notorious mark of an Heretick according to S. Paul which is to be condemned by his own proper judgement Nor will it serve to have recourse to the pretended falsifying of the Acts of the sixth Council and of the letters of Leo the second For as this pretension is both unsustainable ridiculous and extravagant as in the last Assembly of the Clergy the Bishops even most addicted to the Jesuites did acknowledge if there were no other then this poor evasion to excuse men from beleeving with Divine Faith that Honorius was justly anathematiz'd and his Letters legally condemned as full of Heresies one must needs have renounced all common sense to make any other judgement of this Pope or not to hold his Letters for heretical But as it is the property of Error to destroy it self the same person that by this new Opinion of the Jesuites should be ingaged of necessitie to maintain these Letters of Honorius to be Heretical by the same principle would be obliged to acknowledge the falsity of his own opinion For how could he beleeve that all the Popes wer indued with this infallibility of Jesus Christ speaking out of their chair seeing Honorius fell into an error in a conjecture where it is hard to conceive how he should not speak out of his chair since he spoke as Judge of controversies of Faith for the adjusting the greatest variance that then raigned in the Church and which had divided all the Patriarks of the East And nevertheless without insisting on the judgement of the Sixth Council and supposing which yet is most absurd that the Acts of it were corrupted how can any one pretend that Honorius in this occasion was assisted with the Infallibility of Jesus Christ since having by his Letters approved the letter of Sergius Patriarch of Constantinople either he understood it rightly and then he fell into an Error of right by approving an heretical Opinion of one only Will in Jesus Christ which he must have acknowledged to have been contained in the letter of Sergius Or else he mis-understood the said letter taking in a Catholike sence that which Sergius writ in an heretical one in which case he must needs have erred at least in a matter of Fact So that the Jesuites can in no sort avoid being Heretikes for if it be an heresie as questionless it is to ascribe to the Popes speaking out of their chair the same infallibility which Jesus Christ hath as well in matters of right as of fact in such sort that their decision even in matters of Fact may be believed by divine Faith then they must needs be Hereticks because they are engaged to maintain not an heresie only but a blasphemy And if they pretend this opinion is true they are likewise Heretikes because they impugn faith by impugning the decision of so many Popes and General Councels touching the condemnation of Honorius whom according to their erroneous Opinion one is bound to beleeve by divine Faith to have been most justly condemned since it was by the sentence of Judges as infallible both in matters of right and of fact as Jesus Christ himself My Lords I dwell too long upon the refutation of so visible a folly but permit me to lay before you one other pernicious consequence thereof Your Lordships have seen the design of their Conclusions and how glorious a Title they prefix before them Assertiones Catholicae contra saeculorum omnium praecipuas Haereses What can a man rationally conceive when he sees what Doctrines in pursuance of that Title they oppose to these heresies but that their meaning is to obtrude them upon us for Catholick truths maintained by the Church against Hereticks and which we are bound to embrace under pain of Heresie and of falling off from the Communion of the Church Wherefore according to the Jesuites the Catholike Church can never receive the Grecians back into Communion nor reunite its members cut off by so deplorable a Schism otherwise then by obliging them to confess that Jesus Christ hath given to the Popes the same infallibility which he himself had in all they propose to the whole Church even particular Facts And as all Heretikes of these latter Ages have embraced the Error of the Grecians touching the Primacy of the Holy Seat so likewise neither can we open the Church doors to any of them upon other terms then by extorting from them a profession of this new Article of Faith But admitting the Church should not tye them to such hard measure yet what a World of Obstacles are by this opinion cast in the way of their conversion What scandall doth it not give them What a fair pretext doth it afford their Ministers to decry the Catholick Church in their Sermons to their abused flock and render it odious and contemptible and confirm them in their ancient reproach and calumny so often cast upon Catholicks of equalling the Pope with God almighty It is well known that this was the principal Engine to work so many people to a revolt from the Church Is it possible that even Religious persons should concur with them in so pernitious a design and furnish them with armes to fight against us giving them a just occasion to look upon the submission which all faithful Christians yield to the Pope as an insupportable yoak imposed on their consciences even in matters that no ways concern the Catholick Faith nor whereof the knowledg doth in any sort contribute to Salvation This is it My Lords that hath chiefly forced us to speak in this ranconter It was absolutely necessary that Catholick Divines should make all hast to cry out against this impiety lest these uncircumcised should take occasion to insult over the Hosts of the living God We were obliged to prevent them that it might appear to all the World that these excesses were no lesse detested in the Catholick Church out of the love of truth then they seemed to detest them upon the accompt of justifying their guilty separation But if to have exposed their complaints to the publick be enough to acquit Divines of the duty incumbent on them it will not suffice for the honour of the Church and an entire reparation of this scandal that they alone should speak in this occasion 'T is your part My Lords who ought to be inflamed with a pious zeal for the purity of Christian Doctrine whereof you are the Depositaries for the safety of Souls whereof you are the Spiritual Fathers for the Sanctity of the Church whereof you are the Bridegrooms for the honour of Jesus Christ whose chief Ministers you are to consider before Almighty God what service you owe him in an occasion of this importance where the Faith of the Church is violated by a capital error that strikes at the very roots thereof where the Faithful are in danger to be poysoned by an

opinion that tends to change into Idolatry the veneration which they owe to their Soveraign Pastor where the Church is profaned by an impiety that dishonours and exposes it to the outrages of its enemies and finally where Jesus Christ is horribly blasphemed by a Sacrilegious parity which they endeavour to establish betwixt his sacred words and those of his Minister by making the one as well as the other the object of Divine Faith Some one 〈…〉 say it is an extravagance which deserves not to have such notice taken of it and this without question will be the pretext to move you to connive at such an excesse But you ought to consider My Lords that how extravagant soever the opinion may be It is advanc'd by persons who may give a just occasion to apprehend strange consequences of it For clearly it is not by chance or the blind passion of some one private person that it now comes to light but of old there have been dispositions laid for the introducing it nor was it ushered in with such pompe and ceremony but just at that nick of time which they conceived most favourable to procure it a successeful acceptance and in which they thought not any one would have the boldnesse to hold up his hand in opposition to it Their pretensions perchance are not yet ripe enough to draw a formal approbation of it from the Bishops but their hopes are since we must speak the plain truth that their credit and the power which of late they have got of doing both good and bad Offices will at least be able to keep them in silence so that not one shall dare attempt the condemnation of it for fear of drawing on his head the vengeance of so potent a Society and that the Sorbone which now they think they have brought to their beck will never have the confidence to censure it what aversion soever it may have inwardly for it They hope then under the favour of this silence and whilst the whole world shall seem buried in sleep dum dormirent homines this cockle which they have sowed in the fields of the Church will take root and grow up by the advantage of the season In the mean time they will leave it to grow to maturity according to their manner of expression relinquent tempori maturandum and when it shall be fully ripe they will extract the natural consequences that necessarily must spring from it For the present they tell us modestly one may believe with Divine Faith such like particular Facts but we shall shortly hear that we are bound to believ them which grad●tion will be easie for them to establish because it follows by a necessary consequence out of their principle it being certain that no man can believe with Divine Faith but what is a matter of Faith and what is such ought of necessity to be believed in that nature when it shall be sufficiently proposed It i● enough for their turns at present that the Bishops do not condemn this opinion but we shall see them ere long inveagle them in to be the approvers of it according to an other of their Maximes which is That the Church doth approve all such Doctrines as ●t suffers without making opposition It highly concerns you My Lords to reflect on the danger whereunto not only the Church but you your selves are also exposed lest one day the Jesuits bring you in for abettors of their Heresie and God himself lay it to your charge For though it be a most false error that the Church approvs all opinions which it doth not suppresse it is notwithstanding a constant truth confirmed by Popes and Councils that God imputeth to Pastors the approval of errors which they did not in due time oppose Error cui non resistitur approbatur Qui non corrigit resecanda committit Which made the second Council of Tours declare that the Shepheard seem'd to side with the Woolf as often as he did not hinder the slaughter of his flock having the power to do it And St. Leo speaking of those that were negligent in applying remedies to the grievances of the Church lays them all at their doors Qui multam saepe nutriunt pestilentiam dum necessariam dissimulant adhibere medicinam But these are reflexions altogether needlesse to be suggested to you My Lords whose zeal and Pastoral vigilance is of greater force to represent you what is expedient for the good of the Church in these occasions then all the discourses that can be made you It is enough for private Divines to lay before your eyes the emergent evils and deep wounds inflicted on its Doctrine and only to say to each of you in particular the same which a Prophet said to God Vide Domine considera See and consider what Doctrine is taught in the Church whereof you are the Masters Their duty extends no further and this done they may take up their rest and lament before Almighty God in Silence and Humility Paris the 1st of January 1662. FINIS

one that did not impugne a point of Faith For example who is there now a dayes that doth not esteem the Letters imputed to the first Popes not only not to be Theirs but contrariwise a Rapsody collected by some Forger and Impostor And notwithstanding both Pope Nicholas commanded the Bishops of France to receive them and his Successors inserted them into the book of Decretals which by their Apostolical authority they proposed to serve for a rule to the whole Church wherein they speak at least as much out of their Chair as in their ordinary Bulls How then can one without Impiety believe that these letters are suppositions as now all the ablest Church-men do even the Jesuits themselves if there be an obligation to hold the same Infallibilitie in the Popes as in Jesus Christ even in matters of Fact would the infallibility of Christ permit that one should propose to the Church false pieces instead of true ones There are scarce any matters of Fact of more importance to the Church then to know whether a Council be General or no whether Lawful or illegittimate Neverthelesse did the Kingdom of France become Heretick for not acknowledging the Council of Florence to be Oecumenical notwithstanding all the Bulls of Eugenius the fourth and all his declarations prefixed at the head of this Council to oblige the whole world to receive it as a General one Did the Cardinal of Lorraine fall into Heresie when he openly declared to Pope Pius the fourth his and the whole Kingdome of France's opinion on this subject in the following tearms For as much as concerns the last of the Titles to be given to our Holy Father taken out of the Council of Florence I cannot deny but that I am a French man bred up in the Vniversity of Paris in which it is the common Tenet that the authority of a Council is above the Pope and all that bold the contrary are censured as Hereticks That in France the Council of Constance is held Oecumenical in all its parts That they adhere to That of Basile and hold That of Florence neither for a Lawful nor a General One and it were an easier work to kill all French men then to draw them from their said perswasion This Letter which the Cardinal of Lorrain writ to his Secretary at Rome to be communicated to Pope Pius the 4 th is to be seen in the collection of Memorials concerning the Council of Trent published by the deceased Mr. Du Puis and printed by Cramoisi During the first disagreement betwixt Pope Eugenius the 4 th and the Council of Basile he put forth a most authentick Bull by which he declared that he transferr'd this Council to Bolognia and that all those who should maintain this Translation was just and lawful were both out of the Truth and Catholick Faith Fuit igitur a Basiliensi civitate legitima pro tunc nostra Concilii dissolutio asserentes contra sunt penitus ab omni veritate fide Catholica alieni All which notwithstanding the Fathers of the Council of Basile maintaining that this Translation was injust and invalid Eugenius was forced by another Bull equally authentick to acknowledg that the said Translation was in effect null and that the Council had been duely held from its beginning to that very time Both these Bulls are to be seen in Raynald the first in the year 1433. the other in the year 1434. Now shall the one and the other of these Bulls be Articles of Faith and shall we be obliged to believe that the same Council was at the same time an unlawful conventicle and a Lawful Synod of the whole Church assembled in the name of the Holy Ghost The same Raynald makes mention of an other Bull of Eugenius the 4 th against the Cardinal of Arles who presided over the Council of Basile where he is called Iniquitatis Alumnus atque perditionis filius If the voice of Popes in the judgements which they make of persons in their Bulls ought to be esteemed as infallible as that of Jesus Christ we should be obliged to look upon this Cardinal as a most wicked person but what if God hath judged otherwise and if from obliging us to abhor him as a Child of Iniquity and a Son of Perdition he would have us bear respect and veneration to him as one of the Blessed confirming his Saintity by publick Miracles authorized by an other Pope to wit Clement the Seventh who by an authentick Bull has enrolled him in the number of the Blessed declaring not that he did penance after having been a Son of Iniquity but that he had ever a celestial chast and immaculate life as it is to bee seen in the Bull of his Beatification reported at length by Ciaconius These few examples may sufficiently shew the falsity of the Jesuits pretension But without seeking further the very Authors themselves of this new Doctrine fall into Heresie by the undeniable sequele of their error For in these very same Conclusions they maintain that Pope Honorius in his Letters taught nothing but what was most consonant to the Catholick Faith touching the two wills and two operations in Jesus Christ Duas in Christo voluntates operationes fuisse profitemur nec aliud a nobis sensit Honorius dum operationem Christi unicam esse scripsit Now if it be a point of Faith as the Jesuits pretend that the Book of Jansenius is Heretical and the five Propositions are his because two Popes have affirmed it and that one ought to consider what they say with the same regard as if Jesus Christ had said it with how much more reason may one say the same of the letters of Pope Honorius which were both strictly examined condemned and burnt by the Authority of a General Council of the whole Church in which the Pope presided by his Legats and which in this very point was confirmed by two following General Councils and by a great number of Popes For if ever Popes speak out of their chair it is then chiefly when they speak in General Councils and in the confirmation of them by their Apostolical power And so consequently one cannot doubt but that Leo the second spoke out of his Chair when in divers Letters which he wrote in confirmation of the sixth Oecumenical Council he in particular ratified the Condemnation of Honorius pronouncing an Anathema against him because in stead of inlightning the Church these are his words by the Doctrine of Apostolical Tradition he suffered it to be defiled by a profane corruption Qui hanc Apostolicam Ecclesiam non Apostolicâ Traditionis doctrinâ lustravit sed profanâ traditione immaculari permisit And consequently if when the Popes speak out of their chair of what matter soever they speak whether of right or of Fact they injoy the same Infallibility with Jesus Christ and that all they so pronounce is an Article of Faith it ought to be a point of Faith that the Letters of