obliged them to teach the Propositions of the Clergy, they would not be paid until they had given satisfaction.'[1]
So resolute, unanimous, and constant was the Sorbonne in its opposition to the Four Articles, that the Advocate-General Talon, on June 22, 1685, wrote to the Secretary of State, that 'his Majesty knew better than any one how important it is to stop the progress which the cabals and evil doctrines of the College of the Sorbonne were making in the Faculty of Theology.' He adds that there was only one Professor, 'qui enseigne nos maximes.'[2] 'The evil doctrine of the College of the Sorbonne' is that which M. l'Abbé St. Pol, Chanoine Honoraire, calls at this day 'l'ultra-Catholicisme en Angleterre.'
I will now add only two more quotations.
In 1760 the Abbé Chauvelin, Counsellor of the Parliament of Paris, deadly enemy of the Jesuits and of the bishops who defended them, reporter of the Procès against the Society of Jesus, published,
- ↑ Ibid. p. 376.
- ↑ How deeply the national spirit had pervaded the minds and language of men at that time, appears from the constant use of such phrases as, 'la doctrine française,' 'les opinions françaises,' 'nos maximes.' We find also Massillon writing, 'comme évêque français.' The words grate strangely on the ears of those to whom the Church of God is more than nation, country, and kindred. I cannot refrain from quoting the noble and delicate words of the Archbishop of Cambrai to his clergy in synod on September 10th last: 'There is no nation that may claim the privilege of having, in the bosom of the Catholic Church, its theology apart, and its peculiar doctrines, which a kind of prescription gives it the right to preserve for ever. Understood in this way, these national doctrines would be evidently incompatible with Catholic unity; and they would bring on in time, and by the force of events, the divisions which consummate under our eyes the final ruin of Protestantism.'
