Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	divine_a	infallible_a	2,771	5	9.5728	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

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.

to reherse the particulars And thus was the success of this pleasant Question Whether the Cordeliers were owners of the bread which they ate For so it pleased God to humble mens pride by suffering them to bring the greatest Trifles to the very height and greatest of extremities and by that to let them see that they were all but mere Vanity themselves Thus it is we judge of things at present because we are now free'd from those passions which did then disturb them but then it was that they pass'd for very serious matters indeed and it had not haply been safe to have laugh'd at them There 's no doubt but it will be just so with our present Disputes and that within these fifty years they will all be put among the long Hoods and the Bread and Cheese of the Cordeliers Verily I have long since had these Examples in my thoughts and have look'd upon them as equally expedient to demonstrate to us the trifling folly of mens imaginations The sole difference which I can find is that there are in the present controversie very many things less reasonable then in the others which I have alledg'd 1. For in earnest there is some real difference between a large Hood and a narrow Hood but 't is not possible to find any between the Orthodox Faith and the Heresie of our Age. The same individual person without any alteration of his Opinion and all the world knowing he has not alter'd it is Heretick in the morning and a good Catholick by after-dinner A Curat who offers himself to sign the Formularie with protestation that he does not ingage in the belief of the matter of Fact and that his Bishop has declar'd he does not in the least pretend to oblige any man to it is imprison'd upon this as an Heretick Afterwards having sign'd the Formularie without revoking his protestation and solemnly refusing to revoke it is free'd out of prison as an excellent Catholick 2. Those spiritual Friers who were so far in love with their narrow Hood that they could not be brought to obey in it either their Superiors or the Pope himself were certainly in the wrong because these exterior things absolutely depend on the power of the Church which no man may presume to disobey on pretence of not being able to doe it since 't is alwaies in a man's power to change a Hood when he pleases But so is it not in the present Dispute where they command us to alter an Opinion upon a Question of no importance or to renounce that exteriourly which they permit us to retain in our hearts both of them equally impossible to consciencious persons Reason it self not allowing that one should change his Opinion without some new light and subject for it and Piety not permitting us to belie our sentiment without really altering it 3. It is manifest that in the dispute 'twixt John the XXIIth and the Cordeliers they could fix no reproch of Heresie but upon certain Points contain'd in the Scripture and therefore this Pope expressly distinguish'd the Question concerning the Right of the Cordeliers to temporal things from that of the Poverty of J. Christ and shews that he onely appli'd the note of Heresie to this Question as believing the Opinion of the Cordeliers upon this point to be repugnant to the Scriptures But now they pretend here I know not how to found an Heresie on the refusing to acknowledge a pure and simple Fact which every body knows cannot be establish'd or proved by Scripture In summe they disputed in those daies in good earnest Pope John the XXIIth making them very well understand what he meant and subtily answering the others reasons without at all dissembling them or making as if he did not comprehend them But in the present difference all the address is made to consist in saying nothing that is intelligible They perpetually talk of the sense of Jansenius but what is this sense of Jansenius 'T is a Mysterie which is forbidden to be revealed Father Annat one day endeavour'd to doe it but was like to have spoil'd all for 't was told him that they had condemn'd what he call'd the sense of Jansenius so there was an end of the Question And since that time men have been very tender of making any such offers keeping themselves within the inseparability of Fact and Right for that the world which understands none of these terms are not aware of the absurdity If they were they would be astonish'd that men should presume to publish such an extravagance since in one word 't is as much as to say that 't is the same thing to affirm Jansenius has not taught those Propositions as to maintain in effect those Propositions and that to say a friend of ours has not kill'd a man is all one as really to have kill'd a man Behold here the sole foundation of the Formularie which those who are the Authors of it have rais'd upon this Principle That one cannot separate matter of Fact from matter of Right But since no humane Reason is able to suffer such a violence upon it long they have been forc'd to seek for other pretexts to defend that which they had done Most of the Bishops declaring in particular that it is a most absurd and stupid thing to confound matter of Fact with Right they pretend that they do not require our belief of the Fact so as it seemed that after this there remain'd nothing and all were at an end they contest not the Right nor require they our belief of the Fact and yet for all this the Heresie remains intire because indeed the Heresie consists in nothing For at the same moment that they indulge you not to believe the matter of Fact provided you declare that you do not believe it you are become an Heretick without remedy There is therefore visibly something of more extraordinary in our disputes then was in those other Examples which I but now produced but if the Vanity be equal the Injustice is here incomparably the greater And truly 't is that which prevents a Reply I conceive some persons of the World might make which is That they are verily persuaded there is nothing more frivolous then all this Contestation and that all those who have any thing to doe in it are equally ridiculous it being as much a wonder there should be people so obstinate as to maintain that Five Propositions are not to be found in a Book as to see there are others so impudent to avow that they are there But however this Judgement may conform to the humor of the men of the world 't is certainly most unjust in the reality of the thing For in differences which spring from mean and low considerations the fault and the injustice is not alwaies of both parties and oftentimes one may be persecuted for a ridiculous matter yet without being culpable or ridiculous For Instance Pope John the XXIIth having simply injoyn'd the Cordeliers to