Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	article_n	faith_n	tradition_n	3,058	5	9.0436	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25851	Mysteriou tes ayomias, that is, Another part of the mystery of Jesuitism or, The new heresie of the Jesuites, publickly maintained at Paris, in the College of Clermont, the XII of December MDCLXI ... according to the copy printed at Paris : together with The imaginary heresie, in three letters, with divers other particulars ... never before published in English.	Arnauld, Antoine, 1612-1694.	1664 (1664)	Wing A3729; ESTC R32726	88,087	266

Reasons They judge that this distinct Dogm is of an Author by the very view of the Passages and the connexion of his Principles They judge it to be Heretical or Catholick by the comparison which they make of it with the Scripture and Tradition Thus it is the Pope and the Bishops should proceed indeed in condemning the Doctrine of Jansenius It was not enough for them to know that Jansenius teaches some Doctrine on the Five Propositions since 't is ridiculous to conclude from thence that this Doctrine is heretical but they should necessarily have reduc'd the vain uncertain Doctrine of Jansenius to a precise Dogm by a judgment purely of Fact in judging that this distinct Doctrine is of Jansenius to be able afterwards to pronounce the judgment of Faith which insinuates the Doctrine to be heretical There are not in the whole World things more separate and distinct then these Conclusions This Dogm is Jansenius's This Doctrine is heretical The one is matter of Fact the other of Right The one is true ever since the Church has been the Church the other cannot be true but since Jansenius has written and was before that false It may be true that this was such an Author's Position without his being an Heretick and it may be as true that a Position is heretical without being such an Author's because it is not therefore heretical for being such an Author's nor therefore such an Author 's for being heretical Now these two Judgments more remote from each other then are the Heavens from the Earth are both comprehended in this single Proposition The Doctrine of Jansenius is heretical which is the result and thus it comprehends a Right and a Fact really separated though confounded in the expression It may be deny'd as to them both and were onely the Fact deny'd they are not those who fall into the Heresie that doe it but those who accuse them of Heresie under this pretext as does the F. Ferrier For 't is certain that of one part the Pope has form'd this Judgment namely This is Jansenius's Doctrine but this is onely a matter of Fact and a Fact not revealed either in Scripture or Tradition It is also evident this Fact is wholly separate from Right and that it is compris'd within the Pope's Decision which declares that the Doctrine of Jansenius is heretical When therefore F. Ferrier accuses those of Heresie who deny it he falls himself into the Heresie of establishing a point of Faith upon a thing which is neither contained in the Scripture nor in Tradition He has therefore the choice after this to say that this Fact has been either reveal'd to the Pope or not reveal'd If he acknowledge it has not been reveal'd to him he falls into this Heresie of making an Article of Faith of a matter of Fact which is no-where revealed And if he pretend a Revelation of the Pope's he falls into a double Errour one for admitting particular Revelations in the Pope which were to open a gate to all manner of Illusion and another for founding of Points of Faith upon these particular Revelations which is repugnant to the essence of the Catholick Faith which is onely established upon Divine Revelation contain'd in the Scripture and in Tradition He is therefore guilty of Heresie whether he do admit of these Revelations or whether he do not And on the contrary the Divines whom he accuses for that they pretend Jansenius has not been well understood at Rome and that they attribute to him a Doctrine which he no-where maintains are Catholicks whether they be or be not mistaken in this their pretension For it is no way necessary to exempt them from errour of Faith that the Pope should fall into an errour of Fact They are acquitted whether the Pope be mistaken in the matter of Fact or whether he be not If this be true that the Pope did not well understand Jansenius they had reason then not to acknowledge the Doctrine of Jansenius to be heretical And if it be true that he did well understand it all that one ought thence to conclude is this That these Divines did ill understand it and too favourably explain'd it in attributing to it a Catholick sense which it has not and in overseeing another heretical sense which it truly had all which amounts but to a simple errour of Fact which is neither a Crime nor Violence but the most pardonable Mistake in the world and the most worthy of Man according to that of S. Augustine since it all consists in taking the words of a great Bishop in a good sense Qui error saies the Saint non solùm humanus est sed etiam homine dignissimus All the cruel Conclusions of F. Ferrier and the Phantasm of his Heresie being founded upon these false Principles That the Question is de jure That a Fact is inseparable from Right That there is no other Fact in the judgment of the Pope then to know whether Jansenius has taught any Doctrine on the Five Propositions are not onely false but criminal Let him make choice of other Subjects to dispute ill upon as long as he pleases This is a thing which cries for vengeance before God and man to demand of the King as he does Declarations so far remote from his Goodness and Justice upon Arguments so contrary to common Sense Let him distinctly specifie if he can what this Heresie is which he accuses these Divines of and express it under other terms then the ambiguous and uncertain words of the Sense of Jansenius by which no man can know them And if he cannot doe this let him hold his peace and repent of these Extravagances or rather make them some publick reparation as indeed he is obliged This Argument is infinitely more pressing then what he emploies against these Divines pag. 5. in this manner The Jansenists saies he cannot deny that they mock God and the Church when they demand that one should shew them this Sense or Doctrine of Jansenius upon the Five Propositions And why I pray do they mock thus Because saies this Father if they do know what the Sense of Jansenius is upon the Five Propositions they are ridiculous to enquire of a thing which they know already If they do not know what the Sense is they are doubly to blame to publish that they are convinc'd that the Sense of Jansenius is Catholick when as they do not know what it is and for refusing to submit to the Church in a matter which is otherwise unknown to them They replie in a word to F. Ferrier That the Divines who are bound to act according to knowledge and who are not obliged to render the Bishops more then a reasonable obedience have cause to enquire what the Sense of Jansenius is which they would have them to condemn whether they do know it or whether they know it not If they be ignorant of it they have reason to ask to be instructed before they be

our Redeemer and by the glory of his Resurrection Totum quod in Fide est certâ ac solidà veritate subnixum Oraculis Miraculis divinitus persuasum stabilitum consecratum partu Virginis sanguine Redemptoris gloriâ resurgentis Whosoever therefore shall presume to affirm that a Thing neither revealed nor attested by God as is that to know whether Propositions are really an Author 's of these last Ages is an Object of divine Faith merely because the Pope has said it or does establish for a Fundamental of his Belief any humane Authority and word of a mortal Man subverts the Faith or that makes a God of the Pope and of his Word a divine Word and a holy Scripture is not onely guilty of Heresie but of horrid Impiety and a species of Idolatry For Idolatry does not consist merely in giving to Man the Name of God but infinitely more when we attribute to him those Qualities which are peculiar to God and when we render him those honours which are alone due to the Deity Now this intire submission of our Spirit and of all out Intellectuals comprehended in the act of our Faith is no other then that Adoration which we pay to the Prime Verity it self and therefore whosoever he be that renders it to the word of a Man what-ever rank he may hold in the Church whoever saies that he believes with a Faith divine that which he would not believe but because a Man has affirmed it does constitute Man in the place of God transferrs to the Creature that which is alone due to the Creator and makes as far as in him lies a kind of Idol of the Vicar of Jesus Christ And it is this My Lords which will doubtless cause you so much the more to detest this Impiety That the Promoters of this Doctrine have imagin'd they shall make it pass under the shelter of that Respect which all Catholicks bear towards the Pope and that none will presume to oppose it for fear of offending him But were it possible to offer a greater affront to the prime Minister of Jesus Christ then to conceive they doe him honour by a Blasphemy so injurious to Jesus Christ that he should suffer them to equal him with his Master by ascribing to him the same Infallibility which He alone possesses and that men should render that supreme Cultus of a Divine faith to his Words which is onely due to the Word of God If S. Paul and S. Barnabas perceiving certain persons ready to render them the same honours which they gave to their false Gods did rend their Garments to testifie their extreme grief and resentment and cast themselves in amongst the people to hinder them of their purpose we are bound to believe that if the Pope were well advertiz'd of this fearfull and prodigious excess he would not fail with his whole Authority to repress these prophane Adorators and that as a Crime capable of losing him for ever before God he would not permit himself to be so much as once touch'd with the least complacency of so detestable a Flattery He would certainly consider even with trembling the vengeance which God did execute upon that last King of the Jews for having onely indulg'd the tumultuary Acclamations of a People who after they heard him speak cry'd out The Voice of God and not of Man Dei voces non hominis since the Scripture informs us that the Angel of the Lord did immediately smite him because he had not given the honour which was due to God Confestim autem percussit eum Angelus Domini eò quòd non dedisset honorem Deo In the mean while how much less criminal were the Adulations of these People then that of the Jesuites That might possibly be taken for some sudden transport of Joy which is oftentimes not regulated by Reason and sometimes we find that even the Scripture it self gives to Judges and to Princes the appellation of God but here they attribute to the Pope and that deliberately out of a formed design and the establishment of a Dogme and of a Theological Assertion not a senseless Name but one of the most resplendent and glorious Titles of God and the most incommunicable to the Creature which is That the Word of a Pope should be so Infallible as it should merit the submission of divine Faith to it which cannot be render'd without gross Idolatry to any save to the Prime and Sovereign Verity For we cannot say upon this occasion what those are wont to affirm who maintain the Infallibility of the Pope in matters of Faith That in believing what the Pope decides concerning them they do not establish their Faith upon the word of a Man because he proposes onely what has been by God reveal'd in Scripture and Tradition so as still their Faith is founded upon the Word of God We can say nothing like this upon the subject in hand and in reference to which the Jesuites pretend that the Pope is as Infallible as Jesus Christ and his Decision an object of divine Faith When the Pope shall propose a matter of Fact of a Seventeenth Age as for example to divine whether heretical Propositions have been taught by an Author of that Period we cannot pretend that he propounds a thing which is either reveal'd in Scripture or in Tradition Well he may say that so he judges it but he cannot affirm that God has reveal'd it He may averre it of himself but he cannot say Dominus locutus est that God has declar'd it In like sort when it is Man which speaks and not God those who assert that we may adhibit a divine Faith to a Decision of this nature do visibly perpetrate the abominable excess of those blinded people and joyn in their acclamation Voces Dei non hominis Now if the Piety of the Pope do as doubtless it will preserve him from being infected with this Sacrilegious Opinion those who present him this poison will nevertheless be as criminal as those miserable Flatterers who were the occasion of the death of their King by their impious Elogies For he is not an homicide of the Soul or Body onely who effectively takes away the Life of one or the other but he is a Murtherer also who does that which is of it self capable to extinguish either the one or the other Cyprianus de Lapsis S. Cyprian names those Christians Parricides that for fear of Persecution offer'd their sucking Infants to the Idols because though they could not saies S. Augustin by this Idolatry and in which the poor Babes had no part bereave them of that spiritual life which they had deriv'd from their Baptism yet did they notwithstanding rob them of it as much as in them lay Aug. Ep. 23 In illis quidem interfectionem non faciunt sed quantum in ipsis est interfectores fiunt Flatter not your selves adds the same S. Augustin In lib. de Pastoribus cap. 4.

and Father Ferrier the Jesuite In the mean time the Father has so dextrously manag'd his negotiation that he has brought it to this pass that it should not suffice to subscribe the Formularie Perhaps he has taken another resolution by the way and another Conscience too it may be For your Doctors of the Probabilitie such as is the Father Ferrier who has written a book of it have this privilege They change their Conscience as men do their Clothes and as the Rules of this Doctrine permit them so as they have one for Tolouse another for Paris and another for Rome I shall not wonder at all Sir if this astonish you for it is indeed most admirable But you are to understand that these Gentlemen the Casuists are a Corporation within themselves who have their Laws their Customs and Reasonings quite different from those of other people so as the surprise is commonly mutual on both sides The World is astonish'd when they hear the Maximes which they teach and they as much wonder when they learn that the world does by no means approve of them You were surpriz'd when I told you of the change of Conscience which these Casuists permit and which they name Mutatio dictaminis and the Parliament were amaz'd also when Father Coton publickly declar'd that as he maintain'd in France that the King was not subject to the Pope in Temporals so he would affirm the contrary if he were at Rome But Caramuel is wonderfully troubled that the Parliament should make any scruple at this double Conscience of F. Coton's and therefore does handsomly and ingeniously maintain it in his Fundamental Theologie n. 194. That F. Coton is no-waies to be blam'd for having in France embrac'd the opinion of the French concerning the Independence of Kings and at the same time to have declar'd that he should change his Sentiment when he chang'd the Country and that being at Rome he would be of the opinion that they were of at Rome For this same chopping of probable Conscience is so certainly indulged according to Caramuel that he assures us 't is as clear as the Sun at noon Thesim istam saies he judico luce meridianâ clariorem n. 285. Edit Francoford So as the poor Parliament who took it seems offence at it must needs be more blind then those who at mid-day see no light 'T is a prodigious thing saies one in the world that the Jesuite L' Amy should dare teach that it is lawfull for a Religious man to kill any who shall but mean the publishing of the notorious Crimes of his Society if there be no other means to hinder him and that 't is strange according to Caramuel that any one in the world should scruple at this pious doctrine of F. L' Amy since it is not onely saies he probable but the contrary improbable in the opinion of all the learned Casuists Doctrinam Amici solum probabilem contrariam improbabilem censemus omnes docti This was not an unprofitable Digression seeing it serves to inform us what there is contain'd in the quality of your Casuists and which is one of the most conspicuous of F. Ferrier's for this Father is a wonderfull Casuist And by this one may judge that it is not altogether unlikely but that as he came to Paris under pretence of pacifying the differences of the Divines so he now promotes the same differences to the end he may still continue there The Doctrine of Probability and of shifting Conscience may well be allow'd to goe so far because the prime Rule which it follows is Utility Now commonly these Provincial Jesuites conceive it very profitable to come to Paris when they are not there and to dwell there when they once are What-ever it be to tell you in one word who this Father Ferrier is You must understand he is a great Jesuite a great Casuist and a great friend of F. Annat he does all by corresponding with him is his prime Minister and the depositary of his most reserved and secret thoughts so that he is to be consider'd as a person totally illuminated with all that is in F. Annat and when you speak of F. Annat you have said all for who should know any thing of this business if he do not He is the sole Author of this Formularie that has made such a noise The late Archbishop of Tolouse was onely his property and therefore it behov'd him to know what he thought when he did it and on what grounds he settled it He is the principal instigator of all those persecutions which have happen'd to this pretended Heresie He therefore ought to know it better then any man and is the most capable to teach others to know it also And it is indeed what the Father Ferrier pretends to effect by his orders and what he promises by the very Title that he has given to this flying sheet THE TRUE IDEA OF JANSENISM He is to let us see that it is not an Imaginary Heresie as they have so confidently publish'd but an Heresie in good earnest and in effect the Conclusions which he gathers from them against those whom he accuses are very real ones for he causes them to be excommunicated by the Church and overwhelm'd by the Royal power and these are indeed consequences to the purpose The Question is whether the Principles thereof be also solid for it were a very strange thing if they should have no other support for these severe Conclusions but visible Falsities and palpable Equivocations Doubtless men are never more concern'd to reason discreetly then when they are upon positive resolutions of banishing persons from the Church and State If it should then appear that the whole Writing of F. Ferrier is but a mere extravagancy of spirit without example what may one conclude of the Rashness of this Father and of his fellow Jesuites and what are we to think of an Heresie which is founded onely upon these Imaginations But to understand them rightly we are to consider the state of the Dispute when F. Ferrier did first enter upon it and began to publish to the World his new lights The Jesuites accus'd the Divines of Heresie because they did not condemn the Five Propositions in the Sense of Jansenius and these Divines replied that this reproch was a visible criminal and inexcusable Calumny nor did they content themselves to have said it they prov'd it by a reason which is without contradiction All Heresie does consist in a certain precise and determinate Dogme opposite to the verity of Faith reveal'd in Scripture and Tradition and which may be known and express'd independently from the name of the Author since all the Verities of Faith are coevous with the Church it self though they are not often oppos'd till a long while after the beginning of the Divine revelation So that as these Verities of Faith were Truths long e're they were oppos'd so the Errours which were repugnant to these Truths were doubtless Errours

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is ANOTHER PART OF The Mystery of Jesuitism OR The new Heresie of the Jesuites Publickly maintained At PARIS in the College of CLERMONT the XII of December MDCLXI Declar'd to all the Bishops of France According to the Copy printed at Paris Together with The Imaginary Heresie in three LETTERS With divers other Particulars relating to this Abominable Mysterie Never before published in English LONDON Printed by James Flesher for Richard Royston Bookseller to His most Sacred MAJESTY 1664. To my most honour'd Friend from whom I received the Copy SIR I Transmit you here the French Copy which you were pleased to consign to me and with it the best effects of your injunction that my weak Talent was able to reach to but with a Zeal so much the more propense as I judged the publication might concern the World of those miserably-abus'd Persons who resign themselves to the conduct of these bold Impostors and who may indeed be said to be what the Athenians mistook S. Paul for 17 Act. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Setters forth of strange Gods as well as of strange and unheard-of Doctrines whilst they take upon them thus to attribute as much to Dominus Deus Papa Gloss in Extr Jo. c. 22. Cum inter de verborum signif their Lord God the Pope as to God Almighty himself I stand amaz'd that a Church which pretends so much to Puritie and that is so furious against the least dissenters to her Novelties amongst Protestants should suffer such swarms of impure Insects amongst themselves lest these Cancerous Members in stead of edifying the Church and conducting Consciences eat out in fine the very heart and vitals of the common Christianity For my part Exetasis sive Tho. Albii Purgati● after I have seen what Mr. White has lately publish'd concerning the Method of the Roman Court in her Decrees and of her rare abilities to discern as he there affords us the Prospect I have no great reason to hope for any redress of these Enormities and then to what a monstrous growth this Head is like to arrive let all the World compute by the strange pretences of these audacious Sycophants Nor let any man wonder how those other Errours are crept into their Religion who in a day of so universal light permit such pernicious Doctrines to be publickly asserted to the dishonour of our B. Lord the scandal of his beloved Spouse and the hinderance of that glorious Unity which none does more earnestly breath after then He who subscribes himself SIR Your most humble and most obedient Servant 21 Sept. 1664. LESSIVS MOLINA S. IGNATIVS LOYOLA SOCIETATIS IESV FVNDATOR VASQUEZ ESCOBAR Optabilior est Fur quam Mendax assiduus vtrique Perditionis haereditatem consequentur Eccles. 20. vers 25. THE New Heresie of the Jesuites publickly maintain'd at Paris in the College of Clermont by Positions printed the xij of December M DC LXI Declar'd to all the Bishops of France c. AS it is the constant duty of Bishops to stifle those Errours in their very birth and cradle which tend to the ruine and subversion of Faith so is it no less that of Divines to make discovery of those Errours to them and by giving timely notice of them to excite and stir up their Pastoral Vigilancy You will therefore My Lords doubtless approve of the Information which is made you of a New Heresie that has been publickly maintain'd by the Jesuites in their College at Paris in a Thesis printed and defended the twelfth of December last The Position bears this Title ASSERTIONES CATHOLICAE de Incarnatione contra Saeculorum omnium ab incarnato Verbo praecipuas Haereses CATHOLICK ASSERTIONS concerning the Incarnation against the principal Heresies of all Ages By which they sufficiently demonstrate that abating some few Subtilties of the Schools they pretend We should accept what-ever They oppose against these Heresies for Catholick Verities and Truths indubitable In order hereunto They propose for the Heresie of the Tenth Age the Schism of the Greek Church and by these words declare the Opinions to which they expect our Assent as a mark and characterism of our aversion from that Heresie X. SAECULUM Romanae Ecclesiae Caput contra Graecos Schismaticos Hoc tandem Saeculo Schisma Photii invalescens Graecos ab Ecclesiae Capite disjunxit Christum nos ità Caput agnoscimus ut illias Regimen dum in coelos abiit primùm Petro tum deinde Successoribus commiserit EANDEM QUAM HABEBAT IPSE INFALLIBILITATEM concesserit quoties ex Cathedra loquerentur DATUR ergo in E.R. Controversiarum Fidei Jadex infallibilis ETIAM EXTRA CONCILIUM GENERALE tum in Quaestionibus Juris tum FACTI Unde post Innocentii X. Alexandri VII Constitutiones FIDE DIVINA CREDI POTEST Librum cui titulus Augustinus Jansenii esse haereticum Quinque Propositiones ex eo decerptas esse Jansenii in sensu Jansenii damnatas Propugnabuntur Deo duce auspice Virgine in Aula Collegii Claromontani Societatis Jesu die 12 Decembris An. 1661. The TENTH AGE The Head of the Church of Rome against the Schismatical Greeks It was in this Age that the Schism of Photius prevailing did separate the Greeks from the Head of the Church We acknowledge Christ to be so the Head that during his absence in Heaven he hath delegated the Government thereof first to Peter and then to his Successors and does grant unto them THE VERY SAME INFALLIBILITY WHIGH HE HIMSELF HAD as often as they shall speak è Cathedra There is therefore in the Church of Rome an Infallible Judge of Controversies of Faith EVEN WITHOUT A GENERAL COUNCIL as well in Questions appertaining to Right as in matters of FACT Therefore since the Constitutions of Innocent the Xth and Alexander the VIIth WE MAY BELIEVE WITH A DIVINE FAITH that the Book intituled the Augustin of Jansenius is heretical and the Five Propositions which are gathered out of it to be Jansenius's and in the sense of Jansenius condemned These shall be defended by the assistance of God and the favour of the Virgin in the Hall of the College of Clermont belonging to the Society of Jesus the 12 day of December in the Year 1661. This Position contains in it two parts the one concerning the Primacy of the Pope in which all Catholicks do agree the other touching that Infallibility which these Jesuites do attribute to him We do not speak here of that which is by some Divines maintain'd and which onely concerns the Judgments which the Popes have of such Truths as are revealed by God in the Scriptures in Tradition It is sufficiently known what has been upon this Subject the sense and opinions of the Gallicane Church and of the University of Paris and what we are to understand by this expression Sententia Parisiensium when we find it upon this matter in the books even of the Jesuites themselves As evident is it also