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A45584 The condemnation of Monsieur Du Pin his history of ecclesiastical authors by the Archbishop of Paris ; together with his own retractation ; translated out of French.; Ordonnance de Monseigneur l'archevesque de Paris portant condamnation d'un livre intitulé Nouvelle bibliothèque des auteurs ecclésiastiques. English Catholic Church. Archdiocese of Paris (France). Archbishop (1671-1695 : Harlay de Champvallon); Harlay de Champvallon, François de, 1625-1695. 1696 (1696) Wing H776; ESTC R11961 23,873 36

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that they have not taught by their Writings the Doctrine of Purgatory as we have it now Expressions which I only designed in reference to some Circumstances of Purgatory differently explained by Divines and which should not prejudice the Faith of the Church nor the Substance of the Doctrine Defined in the Council of Trent disowning whatsoever other Sense may be put upon it What I have said in the Answer to the Remarks P. 144. of the New System which St. Augustin formed about Grace and Predestination ought to be understood only of the manner how Grace operateth by it self and of the free Predestination for Glory and of some other Questions which are still debated amongst Catholick Divines about which the Church hath determined nothing and not of the necessity of Grace which I have acknowledged always to have been believed in the Church Ibid. P. 145. And in the abridgment of the Doctrine of the three first Ages It is true I have said in one place that St. Cyprian is the first who spoke very clearly of the necessity of the Grace of Jesus Christ but I have not pretended that others did not speak clearly of it seeing I my self have remarked when speaking of the Works of St. Justin St. Irenoeus St. Clement and many other Fathers that they taught it I therefore only intended to say that St. Cyprian spoke of it more strongly and more frequently than any other When relating the Sentiments of the Semipelagians I did not sufficiently distinguish their Errors from some Catholick Truths which they also Taught such as the Death of Jesus Christ for the Salvation of all Men I am therefore obliged to advertise that I never intended to confound the one with the other It has also happened in relating diverse Propositions of St. Augustin that I have sometimes used Terms which takenstrictly might lead to Error as taking free and voluntary for the same thing and opposing only the necessity of constraint to liberty which is very far from my Thoughts my design being to keep by the Definition of the Church and the Papal Constitutions received by it I acknowledg I was deceived when I said That commonly in the three first Ages they did not give the name of Altar to the Sacred Table upon which they Celebrated the Eucharist I believe concerning the Sacrament of Penance That in the Ancient Church they distinguished three sorts of Sins Crimes great hainous and known subjected to Publick Pennance Sins Venial and very light which may be remitted by inward Repentance alone and Sins Mortal less hainous than the first because Secret which yet it is necessary to bring under the Discipline of the Church without which the Remission of a Mortal sin cannot be obtained for Confession and Absolution are of Divine Institution and have always been believed necessary for the Remission of all Mortal Sins So that I disown all the Consequences and contrary Instances which may be drawn from what I have said of Publick and dayly Repentance Tom. 3. Part 1. Part 2. Tom 2. and when I have said Tom. 5. p. 9. That Confession of all sorts of Sins was a Pious Practice very common amongst Christians in the sixth Age. I do not pretend thereby that it was not in use before for Venial Sins also but only that the Confessions of these Sins were at that time become more frequent than formerly I acknowledg all that is contained in the seventh Canon of the twenty fourth Session of the Council of Trent and even as it is distinguished there that is to say the Sentence which Anathematizes those who believe the Church Errs in the Point of the indissolubility of Marriage as an Article of Faith and that Marriage cannot be so dissolved even in the case of Adultery as that it should be lawful for either Party to Marry whilst the other is living as being a Doctrin received in the Church from the beginning and which agrees with the Doctrin of the Evangelists and Apostles And tho there be some Divines who from the observation of Palavicin upon the Remonstrance of the Venetian Ambassadors occasioned by the Greeks to the Council while they were forming this Article do believe that what is said in the Canon That the Church hath taught and doth teach agreeably to the Doctrin of the Gospel and of the Apostle concerning the indissolubility of Marriage even in the Case of Adultery is not an Article of Faith yet I think my self obliged to follow what the Council said And tho it may be thought that I have spoke against it Tom. 1. p. 182. in my Answer to the Remarks p. 71. and in many other places yet I do declare that I had no design of denying that this Doctrin was Evangelical and Apostolical but only to observe that some did practise contrary thereunto and if I were to handle this matter over again I should apply my self as much to prove this Sentiment as I have seemed to neglect it When I bring in Jobius the Monk speaking of the difference of the Procession of the Son and of the Holy Ghost and saying Tom. 4. p. 37. That the one is called the Son and the other the Holy Ghost because such has been the custom and that Men do express as they can the differences of the Divine Persons tho they do not comprehend them which Sentiment I have commended I had no design to lay that difference merely upon our way of speaking and thinking as if there was not a very real one and altogether independent from our Thoughts and Expressions betwixt the Generation of the Word and the Procession of the Holy Ghost the first of which is truly a Generation and the other is not but only the mind of Man can neither conceive nor imagin wherein it consists I had no Reason to commend that of Socrates as a judicious Observation when he saith that the Question About the day of the Celebration of Easter was of small Consequence seeing the Church hath made it a Capital Head of Discipline III. As to the third Head which concerns Councils I do protest that I have always had in my Heart a sincere and true respect such as every Catholick ought to have for Councils and I have considered the Decrees of General Councils in Matters of Doctrin as Articles of Faith I have always acknowledged the advantage and also on some occasions the necessity of assembling them being persuaded that this is the most proper and most effectual means and sometimes also necessary to suppress Error to establish the Catholick Doctrin and to remedy the disorders and abuses which the Enemies of the Church would introduce into the world Thus Councils in themselves must always have a good end and produce good effects but it happens sometimes through the malice of Men and the obstinacy of Hereticks that they do not presently give Peace but Debates continue and the Enemies of the Church oppose their Violence and Error to Justice and Truth which