Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	king_n	pope_n	title_n	2,446	5	7.6133	4	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

But into what a labirinth of errors will not men run headlong if one grant them the freedom to cloak their capricious fancies with the mantle of piety For if opinions must be born with how false soever they be because a false piety judges them pious and if this be a plausible reason to exempt Popes from the common defects of humane nature that one may piously believe that God having entrusted them with the Government of his Church will have a care to preserve them from falling into defects prejudicial to the good thereof as the Jesuits from this ground conceive they have a right to invest the Pope in the same state of infallibility with Jesus Christ even in matters of Fact when they propose them to the whole Church Why may not others lay claim to the same right of attributing to him the same impeccability which Jesus Christ had in all such affairs as concern the Government of the Church and the Functions of his Soveraign Pontificate Why shall this latter opinion be lesse pious than the former doth it not appear more advantageous to the Church that the Head thereof should be in this sort impeccable then that he should be infallible in matters of Fact And have not an infinity of Souls redeem'd with the Sacred Blood of Jesus Christ received damages incomparably greater by the evil Government of some Popes then they can possibly receive by their want of understanding or due attention in the perusal of a particular Author Some one that should have lived in the first ages of the Church catching hold of these seeming conveniences of mans weak understanding would he not have thought himself well grounded to assert That God would never permit the seat of St. Peter to be possest for the space of almost an Age together by persons most unworthy of that dignity As Card. Baronius acknowledges with grief to have hapened during the far greater part of the tenth Age by the power of the Marques of Toscany who tyranising what with arms what with mony over the Clergy and people of Rome caused them to enthrone in St. Peters Chair Men not only vicious in their own persons but also notoriously dammageable to the Church into which they brought most horrible disorders as that in particular of John the Tenth whereof Baronius sadly complains who made an Infant of five years old Archbishop of Rheimes on which the Cardinal makes this reflexion Tantum nefas quo Iura omnia Ecclesiastica sauciantur ejus pontificis authoritate introductum quem infamis faeminae infami operâ in Petri solium intrusisset Would he not have believed that God Almighty would never have suffered the Vicar of Him who made that solemn Protestation that his Kingdom was not of this World to attempt the disposing of Temporal Kingdoms to take them from some and confer them on Others as Julius the second did That of Navarre which to the prejudice of our Kings the Kings of Spain possesse upon me no other title than a pretended guift of the Pope in taking it from its lawful King Would he not have thought that God would never have permitted Schisme to have crept even into the Chair of Unity in such sort that the Church for almost 40 years should not have been able to discern its true from its false Pastour groaning under the oppression of two Mercenaries strugling for the right Title and agreeing only in this joynt design to keep the Church in this dismal division as in effect it happened about the end of the 14 th Age whilst one of these Anti-popes kept his seat at Avignon the other at Rome Would he not have thought that God would never have permitted that he whose principal charge it is to keep all Christians in Unity should by rash and precipitate excommunications be the Cause that whole Kingdoms should fall off from the Communion of the Church whereby an infinite number of Souls should miserably suffer shipwrack against the Rocks of Schisme and Heresie as it happened to the Kingdome of England by the precipitancy of Clement the Seventh as Cardinal Peron most pregnantly represented to Paul the fifth to keep him from falling into a like oversight in the cause of the Venetians adding the example of Leo the Tenth in regard of Germany and remonstrating to him That he ought to consider he was then in the same Crisis and at the same point in which Leo the tenth was the ruine of Catholick Religion in Germany in which Clement the seventh destroyed It in England in which Clement the eighth preserved It in France It is certain that to confine our discourse to what may appear advantageous to the Church and to what we according to our weak understanding would be apt to judge fitting to be done had any of those that appear the wisest among Men been admitted in to the Council of God when he was casting the models of his Church they would all have concurred in this judgement that it would be in no sort expedient to permit those who were to supply his place upon earth to fall into disorders so opposite to the duty of their Charge and so prejudicial to the Souls of Men committed to their conduct But the Counsels of God are intirely different from those of Men and he was pleased out of his inscrutable judgements by the succeeding events quite to confound our pretended wisdome For he permitted all that which we would have conceiv'd he ought to have prevented So that Persons truly pious ought to be convinced by so many deplorable examples of this important verity that God would not have the firm subsistance of his Church depend on the Saintity wisdome or clear-sightednesse of any one single person though he were the Head and Soveraign Pastor of it This is the pious reflection which Cardinal Baronius makes upon the disorders of the 10 th Age To the end sayes he that God might make appear that his Church was not the contrivance of Man but an Institute purely divine it was necessary he should shew that the vices of bad Popes should never be able to destroy It as Kingdomes often are overthrown by the vicious lives of their Kings Vt enim Deus significaret eandem suam Ecclesiam nequaquam humanum esse figmentum sed plane divinum inventum oportuit ostendisse eam nequaquam pravorum Antistititum operá perdi posse ad nihilum redigi sicut de aliis diversarum gentium regnis bene statutis Rebus-publicis fastum constat It is the same case of this kind of Infallibility which by a new and unheard-of error the Jesuits grant to the Pope which God hath permitted to be disproved by so many evident examples that not any Divine can give credit to it without condemning himself of formal Heresie for if all the decisions of Popes touching matters of Fact were as many Articles of Faith there not being one able Divine that doth not impugne some one of them there would not be

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