Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	believe_v	doctrine_n	1,986	5	6.1175	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A52328	The pernicious consequences of the new heresie of the Jesuites against the King and the state by an advocate of Parliament.; Pernicieuses conséquences de la nouvelle hérésie des Jesuites contre le roy et contre l'estat. English	Nicole, Pierre, 1625-1695.; Evelyn, John, 1620-1706.; Arnauld, Antoine, 1612-1694.	1666 (1666)	Wing N1138; ESTC R16118	63,076	176

Subjects and Primitive Example had been so positively describ'd and secur'd by that admirable Institution of Christianity that all who profess themselves of that Belief Disciples of that Religion and who pretend so much to extraordinary Illumination from the fatal examples of the Event of all Rebellions since the very first defection of Lucifer to this period of ours should be sufficiently convinc'd of their duty to Kings as God's Vice-gerents on Earth and of that irrefragable Truth That those who resist shall receive to themselves Damnation But since a sort of Monsters there are who neither believe Moses nor the Prophets no nor God himself who rose from the dead to assert and plant the Doctrine of Obedience to the Civil Magistrate by the Preaching of his holy Apostles and their Successors till of late what moral Confidence can a Prince repose in the Pretences of any who are thus sworn and addicted to their Tenents I speak here as to the Jesuites in particular and to those who of late lay at his Majestie 's feet out of that Religiou● pretence the Tenderness of Conscience without ever shewing either Religion or Conscience in any their Actions or Writings hitherto relating purely to his Majestie 's Interest the Church of England or her Friends whiles the years of her most barbarous Persecution continu'd but which if they had done I would here turn Apologist in their Cause and plead it with affection But say those of the Church of Rome what is the Disloyalty you lay to our charge Name us the Persons and produce the Instances The Answer is short That whiles the Doctrine of Deposing Kings whatever is pretended remembring that of Charles the Vth Vocem esse Jacobi manus autem Esau abetted by so many late Decrees of Popes remains uncondemn'd there is reason sufficient for Princes to be jealous of favouring a Party who suck in those Principles with their Milk as many of them at least as are Alumni of the Jesuites and who by the Papists own acknowledgment are not worthy to be consider'd no not as to Exemption from the most rigorous of our Laws against them 'T is the same Author who frankly confesseth that F. Parsons did most deservedly draw it upon that whole Order by his continual and intolerable Practices against the Crown'd heads of this Nation from whence he inferrs that neither can his Majestie be safe for reasons unanswerable to any that shall take the pains but to survey their Tenents and the voluntary Obligation into which they have precipitated themselves Slaves to the Pope as they are and to that Theological Bawd the Doctrine of Probability But would they now cut off this Objection at once and give just satisfaction to the Charge as most assured I am divers of his Majestie 's loyal Subjects of their persuasion in many other things earnestly contend for though with the sacrifice of that whole pragmatical Order which thus has set the World in Combustion let them and the intire Party subscribe to all Doctrines which deny the Pope's authority of Deposing Kings and releasing Subjects from their Oaths of Allegiance and let the Pope himself approve it and cause an Index expurgatorius to be made of all those Authors we have enumerated and the Books that more lately maintain and favour it since even all this were little enough to secure his Majestie from too just apprehension whiles that sacrilegious Thesis asserting the Pope's Dominion over Temporals and Infallibility even extra Generale Concilium is yet publickly cherish'd which enables him to rescind all this in a moment and Absolve to morrow what he Obliges to day and make that to pass for the undoubted Word of God which is in truth the very Doctrine of Devils For if as a most pious and learned Prelate of our Church has explain'd it truly and ex animo they are otherwise affected they should doe well to unsay what hath been said and declare themselves by publick Authority against such Doctrines and say whether or no their Determinations shall be de Fide If they be then all those famous Catholick Doctors Tho. Aquinas Bellarmine Creswel Mariana Emanuel Sà c. are Hereticks and their Canons teach Heresie and many of their Popes to be condemned as Heretical for practising and teaching Deposition of Princes by an Authority usurped against and in prejudice of the Christian Faith But if their Answers be not de Fide then they had as good say nothing for the danger is not at all decreased because if there be Doctors on both sides by their own assertion they may without sin follow either but yet more safely if they follow the most receiv'd and the most authoriz'd And whither this Rule will lead them I will be judged by any man that hath consider'd the Premisses Briefly either this thing must remain in the same state it is and our Princes be still expos'd to so extreme hazards or else let his Holiness seat himself in his Chair condemn these Doctrines vow against their future Practice limit his Ordo ad spiritualia contain himself within the limits of Causes directly and merely Ecclesiastical disclaim all power so much as indirect over Princes Temporals and all this with an intent to oblige all Christendom Which when I see done I shall be most ready to believe that nothing in Popery doth either directly or by necessary consequence destroy Loyalty to our lawfull Prince but not till then having so much evidence to the contrary Thus far this reverend Prelate And that this is likewise the sense and as I affirmed earnest desire of all the honest men of the Romish Church is most convincingly as well as boldly and loyally asserted by that learned Remonstrant R. Carron whose Vindication of what I here produce against the Jesuites and other Popish Errors that zizania as he truly styles it of Infallibility c. the subject of the ensuing Treatise I find publish'd since this Preface was finish'd and I heartily wish it may produce an Effect sutable to the attempt of that candid and ingenuous Person that so though we have many other failings to charge them withall they may yet lessen by degrees and as God shall please to enlighten them till we come to a perfect and consummate Reconciliation In the mean time with what forehead my Lord can this Faction cry out against us as cruel or at our Sanctions as unjust whilst his Sacred Majestie has a faculty commensurate to his Piety and a Prerogative which can gratifie his merciful nature without reversing what his Predecessors have enacted who reign'd in such prosperity not so much because they executed the Penalties as for that they had the power to doe it and did use it prudently and I confess I was infinitely pleas'd to find it avow'd by a Romanist that they were themselves the occasion of those Sanguinary laws as they would brand them and to justifie them too as the forecited Author

over Kings the other that his Infallibility in matters of Fact takes away all means from the Kings they please to depose to complain of so rigorous a Sentence For the first 't is an easie matter to convince all the world of it nor ought we to imagine it a Consequence held onely by those who profess themselves enemies to the Iesuites Doctrine and which the Iesuites disavow 't is a Consequence which they themselves derive from it which they every-where acknowledge must needs follow and which does so indeed naturally and of necessity For Popes as Iesuites themselves have learn'd us have so many waies decided that they have power to degrade Kings and dispose of their Kingdoms when-ever they judge it for the interest of Religion that if to be Catholick one is oblig'd to consider all that Popes say in their Chair that is by their Bulls as Decisions of infallible authority and Oracles pronounc'd even by Christ himself Kings their Ministers and Parliaments must either renounce the quality of Catholick or else tamely acknowledge that Kings are Sovereigns independent in respect of their own Subjects and other Princes but nothing so in regard of the Pope but that he has power to make them descend from their Throne and to resolve them into their simple Originals so as exercising a Royalty superiour to theirs it may be said of his Empire as an heathen Poet said of that of God Omne sub regno graviore regnum est All this is an infallible consequent of Infallibility as the Iesuites well prove For who can chuse but believe that Popes have the power to depose Kings if once he be persuaded that their Decisions are so many Articles of Faith when it shall be shew'd him that Gregory the VIIth has decided it in express terms in a Council held at Rome Anno 1067 according to Onuphrius Baronius and all the Iesuites Quòd Papae liceat Imperatores deponere quòd à Fidelitate iniquorum subditos potest absolvere Whence Lessius the Iesuite concludes supposing the Principle of Infallibility That this Doctrine is no problematick Doctrine but a constant Truth not to be deny'd without violation of our very Faith We must absolutely believe says he that this Doctrine viz. that the Pope may depose Kings is an undoubted truth and not such as we may believe what we please of but such an one as is intirely certain not to be contradicted without wounding our Faith And this I prove first Because these Propositions are defin'd in proper terms in the Roman Synod under Gregory the VIIth where it is affirm'd that the Pope may depose Emperours and absolve the Subjects of wicked Princes from their Oath of Allegiance and Fidelity Now a Definition made by a Pope in Council is matter of Faith This is clear now without mincing nor can it be more expresly declar'd that the power to depose Kings is a necessary consequent of Infallibility so as those Iesuites must needs be very impudent who shall after this dare to affirm that they are their Enemies who derive this sequel from their Doctrine The Iesuite Cardinal Bellarmine under the feign'd name of Sculkenius writing against Widrington proves in the same manner by this Gregorian Decree that the Pope's Superiority over Kings is an Article of Faith 'T is an Heresie saies he to affirm that the Pope as Pope and ex jure divino has not the power to depose Secular Princes of their States as oft as the publick good or some urgent necessity of the Church does require it I prove this Conclusion An Opinion becomes heretical when its contradictory is de Fide But it is de Fide that the Pope has power to depose Princes since it has been defin'd and concluded by Gregory the VIIth in a Roman Council where it saies expresly That the Pope may depose an Emperour Now who can deny this Conclusion that holds but the Principle which is That what has been defin'd and concluded by a Pope is de Fide Is not this Argument of the Cardinal invincible supposing the Maxime to be true By consequent then who can doubt but that according to the Iesuites opinion and the truth it self the power of deposing Kings is in the Pope a certain Consequence of his Infallibility The same Gregory the VIIth has so often decided the same Point that no man questions his pretence of making it an Article of Faith as may yet be seen in the Bull of the Deposition of the Emperor Henry the IVth made likewise in Council where addressing his speech to S. Peter and S. Paul he thus expostulates Now therefore exert and vindicate your power O great and most holy Princes of the Apostles that all the world may take notice and acknowledg that if you can bind and loose in Heaven you can also on Earth dispose of Empires of Kingdoms Principalities and Marquisates in summe of all mens goods and fortunes whatsoever by taking them away from those who deserve them not and by bestowing them on others For if you judge things Spiritual shall we believe you have not the power to judge of Temporal and Secular Let all the Kings and Princes of the Age learn what your grandeur is and your power and not dare to despise the Commandments of your Church and be sure to leave such prompt and lasting marks in the judgment which you exercise against Henry that his ruine be not attributed to the fate of arms or fortuitous accidents of War but to your sole and almighty power In consequence of this he denounc'd to the Emperor as from God that he should never win battel But if Popes are infallible according to the Iesuites in actions past 't is certain at least that they are not in those which are to come For never did Prince gain so many remaining Victor in more then 50 pitch'd Battels and having at the very first slain the person whom his Holiness had design'd to make Emperor in his place I could recount a number more of Passages relating to the same Pope where he argues for the same Doctrine as visibly founded in the Scripture and annex'd to the Papal dignity For 't is not imaginable that he should pretend onely this right over Emperors because the Popes had so much contributed to the re-establishment of the Western Empire On the contrary 't is perspicuous that his pretence was over all Kings and that it was built on that Supposition of his viz. that the power of the Keys contain'd in it the Temporal Superiority which made him set upon the Crown he sent to Rodulphus Usurper of the Empire this Latin Verse Petra dedit Petro Petrus Diadema Rodulpho To shew that he believ'd he had power to dispose of Kingdoms by a right pretended to be given S. Peter by Iesus Christ himself 'T is likewise on the same basis he threatned Alphonsus King of Arragon to stir up his Subjects against him if he gave him not speedy satisfaction concerning a certain

which they made believe they would keep them and maugre these groundless exceptions carry their corrupt principles to all their natural consequences So as there is nothing able to oppose the funest effects of this Doctrine which subjects Kings to a forein Power whiles they permit this double Infallibility of Fact and Right to subsist from which 't is impossible to divorce it I very well know that there are some who seek several pretexts to charm the vigilance of Kings and their Ministers that so they may not perceive how this Doctrine of Infallibility is prejudicial to States One of these Pretences is the affirming that this Infallibility relates to Faith and Doctrine onely which are things Spiritual and that have nothing of common with the Temporals of Kings and the rights of their Crowns But there is nothing more unreasonable then this adulterate Colour For 't is true that indeed this temporal is not of Faith it self nor is the Doctrine the immediate Object of Infallibility But one cannot without Heresie deny that it may not be the subject and matter of Faith since 't is an Article of Faith establish'd both by Gospel and the Apostles that we ought to pay Tribute to Caesar which is a temporal thing and that we owe Obedience to Temporal Princes not onely to escape the punishment which they may inflict on us if we transgress but because we are in Conscience also oblig'd to it Non solùm propter iram sed etiam propter Conscientiam So as to persuade Kings that their Temporal is so far remote from Faith that it can be no matter of Faith is to dissolve and break the most sacred bond which unites their Subjects to their Empire to wit that of Conscience and Religion Faith is in it self a thing intirely spiritual and divine but that does no way hinder things humane and temporal from being very often both the subject and matter of it Warre is a secular thing yet 't is matter of Faith to know whether a Christian Prince may make warre And the Anabaptists erre in matter of Faith when they maintain that it is unlawful The power which Magistrates have to put Malefactors to death is a temporal thing and yet it belongs to Faith to decide whether Iesus Chirst has left this power to Christians or no and the same Anabaptists who deny it are esteem'd Hereticks by the Church Usury is a temporal thing yet is it matter of Faith to resolve whether or no it be a sin In like manner the Power of Kings is temporal but it concerns Faith to determine whether the power of the Keyes which Iesus Christ has given to S. Peter does extend to the breaking of that Obligation and Tie which Subjects have to their Sovereign by absolving them from their Oaths of Allegiance It concerns the interpretation of the words of I. Christ and by consequent has relation to Faith It imports the extent of the power that Iesus Christ has given the Pope as his Vicar which we can know nothing of but by divine revelation preserv'd in the Scriptures and by Tradition and by consequence it is matter of Faith It is no way then to be doubted but the Question whether the Pope have any right to punish Princes with temporal pains and to devest them of their States by virtue of that Authority pretended to be given to S. Peter is no concernment of Faith and therefore 't is in earnest a mere mockery to persuade Kings that the Pope's Infallibility does not extend to them whenas in truth there are none whom it so nearly concerns as they since Popes having so often decided this Right to be theirs if once the people be suffered to hold them infallible as to what they determin touching Faith none can hinder them from acknowledging also that they do not erre in their explication of the words of the Gospel touching the Primacy of S. Peter as of an Empire and Monarchy which extends it self even over the Temporals of Kings But besides this the question is not of what the thing is in truth but what 't is in the opinion of the Iesuites and that the strive to infuse into the World seeing from thence it is the ill effects proceed which this unlucky Doctrine may produce Errour and Superstition being infinitely more capable then either Truth or Religion to engage an abus'd people to Insurrections and disorders more nefarious Now the Iesuites as we have already seen maintain that this Infallibility of the Pope reaches even to the making their Sovereignty over Princes an Article of Faith It is of Faith say Bellarmine and Lessius that the Pope may depose Kings because Pope Gregory the VIIth has decided it and that the Decision of a Pope is a point of Faith It were to take away all humane Reason to hinder men from thus arguing and by consequent to sleep on the point of a Precipice to suffer the Doctrine of Infallibility to creep into a State from whence it is impossible but the other must needs spring For having once permitted the people to be season'd with this Opinion and that they are but accustom'd to receive all that Popes pretend in their Bulls as well concerning matters of Right as of Fact as if Iesus Christ himself had pronounc'd it if a Pope please to apply the Infallibility acknowledg'd to be in him for the determining as they have frequently done that by virtue of the power which Iesus Christ has given him to bind and loose whatsoever is on Earth he has power to depose Kings and absolve their Subjects from their Fidelity and that such a King merits to be depos'd it is not to be thought 't will prove so easie a matter to defend ones self from these Fulminations by altering the minds of the people in a moment and persuading them that he whom they took to be then so infallible is now no such thing or is not at least in that matter that is to say that he is infallible when what he affirms does not concern us but ceases to be so when it imports us he should not be so This were to make an ill estimate of the mindes of men and of the force which custome has over them to suffer one's self to be dazzled with these vain confidences Those Opinions which do by little and little establish their authority in the minds of men are weak and tender in their infancy and beginning nor is it then so difficult a matter to extirpate them but when once time has rooted and confirm'd them they get dominion of Reason and discover a tyrannous look against which it dares not so much as lift up its eyes Capable they are to precipitate it into all manner of excess and make men violate the rules of very Nature and the most sacred obligations of civil Society especially when they happen to be Opinions which possess the spirit by the way of Religion For men being once persuaded and with reason that they