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Excerpt from The Rule of Catholic Faith, or the Principles and Doctrines of the Catholic Church, Discriminated From the Opinions of the Schools, and From Popular Errors and Mis-Statements Translation is from the Latin edition of the work, which is much more complete and satisfactory, than the original French, as it first came from the pen of the Author. Of the latter; a Translation has already appeared in our language, printed at Paris, in 1660, with only the initials of the Translator's name, which, I have reason to believe, was Edward Sheldon. But there is such a dissimilarity between the two works. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.
THE authority of the following treatise of Velon is well-known, and unhtet'sally acknowledged. The Translation is from the Latin edition of the work, which is much more complete and satisfactory, than the original French as it first came from the pen of the Author. Of the latter, a Translation has already appeared in our language, printed at Paris, in 1660, with only the initials of the Translator's name, which, I have reason to believe, was Ed ward Sheldon. But there is such a dissimilarity between the two works, that they may almost be considered as two distinct publications. Tbe edition, which I have followed, is that which Hooke has appended to his Treatise on the Church. The object of the work is to draw a distinct line between the doctrines of the Catholic Church, and the opinions advanced by Catholic Theologians, on the erroneous tenets ascribed to us by writers of other persuasions. This the Author executes in 8 masterly manner. His plan is simple, but must, I think, prove highly satisfactory to anyone, who sincerely wishes to know the real tenets of our Church. If this Translation tend in any degree to weaken, or remove prejudice, or to correct mis-statements, much, if not the whole of the merit is due to Lord Dormer, without whose assistance, this Translation would, probably, never have seen the light. I am aware, that, in a work of this kind, which is replete with quotations from the writings of the schoolmen, which it demands no ordinary study to comprehend, many errors. or inaccuracies may have crept into the Translation, I shall, therefore, deem it a favor to have them fairly stated
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1833 edition. Excerpt: ...Faith. Now I have shewn that the position in question is not expressly defined, it is not therefore, on both these grounds, of Faith. 2. It even seems to me, that we are nearest the truth in Vasquez, Part 2. Disp. 154. cap. l. embracing Gerson's opinion, as reported by Almain, Medina, Driedo, Adrian, Castro, and stat-ed by Vasquez, that " no human law, whether ecclesiastical or civil, in as much as it is a purely human ordinance, and emanates from an authority purely human, can bind the conscience under the penalty of sin; an opinion which Gerson extends, if we may believe the writers mentioned above, to the natural law. The grounds of this opinion are, first: --that neither the naturalnor human law can take cognizance o an object which is purely supernatural, --they cannot, consequently, reach so far as to reward, or punish eternally, this being an object beyond human powers, and completely supernatural. 2. Besides no lawgiver can establish a law, and impose a penalty for its violation, which penalty is beyond the jurisdic tion of the court in which he acts. 3. As no human law can take cognizance of acts purely internal, no human law can impose an obligation on us to perform such acts; and as no human legislator, ecclesiastical or civil, nor even the law of nature has power to inflict an eternal punishment, it follows that neither can he impose an obligation on us, -under the penalty of incurring the guilt of a sin, which, at once, would make us liable to such punishment. 3. However, in case a human law, ecclesiastical or civil, prescribe anything, which it seriously intends should be complied with, and not merely to counsel or direct its performance, --the divine law then steps in, which commands us to obey our superiors...
Spanning six decades from 1833-1891, the correspondence of Henry Edward Manning and William Ewart Gladstone provides significant insights into debates on Church-State realignments, the entanglements of Anglican Old High Churchmen and Tractarians, and the relationships between Roman Catholics and the British Government.