did through Fear of running his Fate Paralip ad Abbat Vrsperg p. 448. Ed. Bas 1569. whence one of their Writers tells us they were wont to say Sic dicerem in Scholis sed tamen maneat inter nos diversum sentio Thus would I speak in the Schools but keep it secret I think otherwise Let us then seriously consider how much the Church of Rome for these Five last Centuries hath out-done all that ever Heathen or Arian Persecutors have attempted in her Severities towards those whom she is pleased to call Hereticks That 1. She hath taken the greatest Care for the Discovering and apprehending them authorizing by her papal Bulls Const Innocent 4. c. 19. Clem 4. Cons 13. l. 18. Concil To. 11. p. 606. imperial Constitutions her canon Law and her conciliar Definitions Inquisitors Arch-Bishops Bishops Abbots c. to require the Magistrates Assistance in enquiring after and apprehending Hereticks and enabling these Inquisitors c. Consil Const Sess 45. Bin. To. 7. p. 1121. to tender a corporeal Oath to all suspect of Heresy that is of holding any thing in Contradiction to the Doctrine of the Roman Church to answer to such Questions as they shall propose for clearing of themselves and to condemn them as Hereticks if they do not thus purge themselves Decretal l. 5. Tit. 7. c. 5. Concil Lat. 4. Can. 3 That she gives them Power to require the Magistrates Assistance in enquiring after and apprehending Hereticks and to engage by Oath all Earls Barons Rectors and Consuls and the whole Neighbourhood efficaciously to assist the Church according to their Power in this Work and to endeavour to give Notice of such Persons and secure them 2ly Const Fred. 2. Concil T. 11. p 622. Ludov. 7. Ib. p. 423. Concil Lat. 4. Can. 3. lat 3. cap. 23. That she obliges all secular Powers to extirpate them and all their Favorites upon the pain of Excommunication loss of their Dominions and being deemed Favourers of Hereticks and doth encourage all Men to fight against and labour to destroy them by the Promise of Remission of Sins and a great Reward hereafter 3ly That she hath decreed Concil lat 3. c. 27. Quartum can 3. Constan Sess 45. Bin. T. 7. p. 1121. Const Freder 2. Concil T. 11. p. 619 621. Ludov 7. p. 423. That they shall suffer Excommunication with all the Consequences of it loss of Goods and when imprisoned any Punishment which doth not diminish their Members or endanger their Death and that after Sentence passed upon them they shall be punished with Death and want of Christian Burial 4ly That for the Execution of these Punishments Const Innocent 4. Clem. 4. Alex. 4. decretal l. 5. T. 2. c. 9 11. Concil Tolos c. 7. Albiens c. 7. Concil T. 11. p. 428 723. vide ibid. p 698 726 727. without Delay or Relaxation or enquiry into the Justice of them all Governours shall have a Copy of those Laws and shall abolish all that contradict them and at their Entrance on their Government shall swear to execute them and such as will not execute them or are remiss in doing it shall lose their Office have their Jurisdiction interdicted and be proceeded against as Favourers of Hereticks Again let us seriously consider farther 1. That it was in those Ages deemed Heresy to contradict the Doctrine of the Roman Church Sess 45. Edit 1499. or in the Language of the Council of Constance de fidei Articulis aliter sentire aut docere quam Sancta Romana Ecclesia Vniversalis praedicat to think or teach otherwise of the Articles of Faith than the Holy Roman or universal Church preacheth and observes 2ly That when Transubstantiation was established in the Fourth Council of Lateran then were also made the severe and sanguinary Decrees now mentioned against Hereticks to force Men against all the Evidence of Sense and Reason to profess that Article 3ly That the Council of Constance having established the Practice of Communion in one kind for a Law Sess 45. it concludes with a Decree enacting all the aforesaid Punishments against Hereticks viz. Against those who believe not the Supream Authority of the Pope over the Church the Infallibility of general Councils the Doctrine of Transubstantiation the Lawfulness of Communion in one kind the necessity of auricular Confession the Power of the Pope to conferr Indulgences the lawfulness of venerating Reliques and the Images of Saints c. 4ly That in these persecuting Ages Men were afraid to profess what they believed or to oppose themselves against the Torrent of their Adversaries Libro sine Tirulo Epist 11. Epist de Egressu ex Babylone p. 177. thus Petrarch declares That he durst scarcely speak the Truth for fear of Enemies Clemangis That Men followed the erring Herd willingly embracing false things for true and desiring rather to be mad with the multitude than to be wise alone with danger and derision Erasmus confesseth That there were some things received in the Church quae magno Religionis Christianae bono mutarentur which to have changed would tend to the great good of the Church but being desired to put his helping Hand to the Work he saith per alios ego fieri malim quam per me I had rather others should do this than my self And that 1. Out of fear that by attempting it he might create a Tumult and Sedition in the Church which saith he I so much abhor ut veritas etiam displiceat seditiosa that even Truth purchased by Sedition is displeasing to me 2. Out of the sense of the great hazzard he should run and the little hopes he had of good success I should be more free saith he Apud Hottinger Hist Eccl. Sect. 16. Part. 2 p. 24 25 29 could I see hopes of success but dementiae est tibi perniciem accersire si nulli prosis it is madness to destroy my self when I cannot profit any by it I say whosoever weighs these things will be convinced that by these cruel methods great Errors might prevail without much contradiction and many Ancient but decryed Truths might lie concealed and stifled in the breasts of Learned Men expecting a more favourable opportunity to bring them forth For if the severity of Heathen and Arian Persecutions had such sad Effects upon so many in the most pious and learned Ages of the Church whilst they continued to be exercised these R. Cruelties being confessedly exercised for almost Five whole Centuries might easily engage the generality of Men in the more Ignorant and Vicious Ages of the Church to own the corrupt Doctrines and Practices her Governors had introduced or to abstain at least from making any free and publick opposition to them To conclude These being the chief Causes which naturally tend to the Introduction of new Practices and Doctrines viz. 1. False Rules and Measures used for Disquisition of the Truth from which it is not to be wonder'd that false Conclusions
And amongst these he reckons the Seven Catholick Epistles of the Apostles Pag. 59. comprised in one Volume which he calls the Sixth Volume of the New Testament Fourteen Epistles of St. Paul comprised in the Seventh Volume and in the Eighth the Revelation of St. John of which he testisieth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 60. shewed and judged to be his by the Ancient and holy Fathers led by the Spirit of God And then concludes Pag. 61. These are the Canonical Books of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it were the first fruits Anchors and supports of our Faith. St. Cyril is another who professeth to write his Catalogue from the Church and to hand down the Canonical Books as she received them from the Apostles the Ancient Bishops and Governors of the Church and he among the Canonical Books of the New Testament reckons the Seven Catholick Epistles and Fourteen Epistles of St. Paul leaving out only the Apocalypse The Council of Laodicea reckons them exactly as St. Cyril doth leaving out with him the Apocalypse not that they question its Authority but because they reckon up only the Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ought to be read in the Churches Cyril Catech. 4. p. 38. Concil Laod. Can. 60. among which the Apocalypse was not because it is so very Mystical and accordingly the Council concludes their Canon thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These Books we have received from the Fathers to be read in the Church and yet they do command that nothing should be read there but Canonical Scripture Apud Hieron Tom. 4. f. 51. Ruffinus declares he reckoned the Volumes of the New Testament as they were delivered to the Church of Christ secundum majorum Traditionem and according to the Tradition of the Ancients and then he accounts Fourteen Epistles of St. Paul Seven Catholick Epistles and the Apocalypse saying Haec sunt quae patres intra Canonem concluserunt These are the Books which the Father 's put into the Canon Can. 27. The Council of Carthage undertaking to reckon up the Canonical Books of the New Testament enumerates Fourteen Epistles of St. Paul Two of Peter Three of John One of James and One of Jude and the Apocalypse of St. John as received from the Fathers St. Jerom reckons the Canonical Books of the New Testament after the same manner only saying That the Epistle to the Hebrews was by most shut out of the number of the Epistles written by St. Paul that is some in his time conceived St. Barnabas others St. Clemens either did interpret it from the Hebrew or write it either from the Mouth or from the Notions of St. Paul but then he adds Ep. Tom. 3. f. 13. That the whole Greek Church and some of the Latins did receive it That all the Eastern Churches and all the Churches which used the Greek Tongue did Anciently own it as the Epistle of St. Paul and that he also owned both that and the Apocalypse not respecting the Custom of his present Age but following the Authority of the Ancient Writers who cited Testimonies from both not as sometimes they are wont to do from Apocryphal Books but as from Canonical Scripture And good reason had he to say 1. § 19 Lib. 3. c. 24. That he received the Apocalypse on the Authority of the Ancients when Eusebius expresly declares That a judgment might easily be passed of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Testimony of the Ancients Athanasius that it was determined Synop. p. 60. and demonstrated to be his by the Ancient and Holy Fathers led by the Spirit of God. And indeed Ep. ad C. §. 34. Dial. cum Tryph p. 308. Pag. 373 477 128 347 376 480 486 500 503. Lib. 5. c. 30. p. 485. Pag. 201. 528. Tom. 5. in Joh. Hom. 7. in Jos pag. 269 270 411 510 c. De opere Elem p. 202. de bono pat p. 219. Hist Eccl. l. 4.24 Ibid. c. 26. Lib. 5. c. 18. p. 186. Lib. 7. c. 25. it is cited in the First Century by Clemens Romanus as a Prophetical Writing In the Second Century by Justin Martyr as a Book writ by John one of Christ's Twelve Apostles By Irenaeus in the same Century as the Revelation of John the Disciple of the Lord the Revelation of St. John and he declares it was written by him pene sub nostro saeculo almost in our Age at the end of the Reign of Domitian It is mentioned in the Third Century as holy Scripture and a Prophetick Vision by Clemens of Alexandria as the Revelation of that John who lay in the bosom of our Lord by Origen it is mentioned by Tertullian as the Prophecy the Revelation the Vision of the Apostle John in above Twenty places by St. Cyprian as that Revelation in which we hear our Saviour's Voice and in which he speaks to us Eusebius informs us That Melito Bishop of Sardis writ upon the Revelation of St. John that Theophilus Bishop of Antioch owned it and cited from it many Testimonies Now both these flourished in the middle of the Second Century That Hippolitus the Disciple of Irenaeus did the same And that Dionysius Bishop of Alexandria professed That he durst not reject it by reason of the multitude of Christians who had a veneration for it and that he owned it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the work of an holy Man inspired of God. And judge now whether he had not sufficient ground to say this matter might be decided by the Testimonies of the Ancients That this Book was refused by Marcion the Heretick Contra Marcion l. 4. c. 5. Haer. 51 54. Haer. 30. we learn from Tertullian that it was rejected by the Alogians and Theodosian Hereticks we learn from Epiphanius and St. Austin and that when some Orthodox Christians began to dislike the Doctrine of the Millennium they began also to dispute some the Author of this Book ascribing it to another John Presbyter at Ephesus and others the Authority of it because they could not answer the Testimony produced from the Twentieth Chapter in favour of the Saints Reign on Earth a Thousand Years But then their Arguments against it are only taken from some vain and weak Imaginations of their own Brains as v. g. That St. John here names himself which in his Gospel and Epistles he never doth by which Argument we must reject either the Lamentations or the Book of Jeremy 2. Because he doth not use the same Expressions here as he did there that is in a Prophetick Stile as in a Doctrinal on which account Ecclesiastes and the Canticles cannot be writ by the same Author And 3. Because he writes here better Greek than elsewhere which if so may be because he writes not to the Jews but to the Asiaticks or after he had more conversed with them who spake that Language in its Purity As for those who ascribe
the God of Israel was an evil God and not the Father of our Lord Jesus Christ and they denied the truth of our Saviour's Manhood and the Resurrection of the Flesh Secondly Observe That the Opinion of St. Cyprian and those who in Africa and elsewhere adhered to him Dicimus omnes omnino Haereticos Schismaticos c. Ep. 69. p. 180. was this That all Persons who only were Baptized by Hereticks were to be admitted into the Church by Baptism St Cyprian Bishop of Carthage thought Hist Eccl. lib. 7. cap. 3. Apud Cypr. Ep. 75. pag. 221. Omnes Schismaticos Haereticos qui ad Ecclesiam conversi sunt Baptizari Apud Cypr. p. 231. saith Eusebius that being first purged from their Error they ought to be admitted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no otherwise than by Baptism Not only the Cataphrygae saith Firmilian but caeteri quique Haeretici all other Hereticks whatsoever are deprived of the Power of Baptism In the Council of Carthage consisting of Eighty five Bishops assembled out of Africa Numidia and Mauritania Novatus a Thamugade defines according to the Testimony of the Scriptures and the Decree of our Collegs of Blessed Memory That all Schismaticks and Hereticks who are converted to the Church should be Baptized Januarius a Lambese saith According to the Authority of the Holy Scriptures I decree Haereticos omnes Baptizandos that all Hereticks shall be Baptized and so admitted into the Church Repudiandum esse omne omnino Baptisma quod sit extra Ecclesiam constitutum Firm. apud Cypr. Ep. 75. pag. 226. The Council of Iconium decreed That all Baptism was to be rejected that was celebrated out of the Church That of Synnada That no Baptism was to be found amongst Hereticks which were out of the Church Apud Haereticos nullum Baptisma reperiri and that therefore returning to the Church they ought to be Baptized in it Thirdly Observe That Pope Stephen § 17 in prosecution of this Quarrel or Dispute proceeded to a Separation of himself from and a refusal of Communion with his Brethren both in the Southern and the Eastern Churches who declared for the Baptism of Hereticks returning to the Bosom of the Church Pope Stephen saith Dionysius to Pope Xystus writ to me Apud Eusebium Hist Eccl. l. 7. c. 5. as you do and for the same Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one who would not communicate with Helin Firmilian or any of the Bishops of Cilicia Cappadocia Galatia or of the Neighbouring Regions because they Rebaptized Hereticks In many other Provinces saith Firmilian many things do vary Rumpens adversus vos pacem Ep. 75. apud Cypr. p. 228. but yet for these things they do not depart from the Peace and Vnity which yet Pope Stephen hath been bold to do breaking that Peace which all his Ancestors have preserved with you in mutual Love and Honour And turning his Discourse to him he speaks thus How great Sin hast thou heaped upon thy self quando te à tot gregibus scidisti by cutting off thy self from so many Flocks Siquidem ille est vere Schismaticus qui sea Communione Ecclesiasticae unitatis Apostatum fecerit Ibid. Sacerdotes Dei abstinendos putat Deceive not thy self for thou hast cut thy self off from them he being indeed the Schismatick who makes himself an Apostate from the Communion of Ecclesiastical Vnity and whilst thou thinkest thy self able to separate all from thee thou only hast separated thy self from all St. Cyprian saith Ep. 74. Pag. 214. That he had passed his Judgment for the Excommunication of the Priests of God who kept the Truth of Christ and the Unity of the Church St. Austin also doth affirm Stephanus non solum non rebaptizabat Haereticos verum etiam hoc facientes Excommunicandos fore decernebat Libr. de Baptismo contra Petil. cap. 14. pag. 504. That Pope Stephen judged they should be Excommunicated who endeavoured to pull down the Ancient Custom of receiving Hereticks without Baptism Fourthly Observe That after the Death of Stephen Pope Xystus his immediate Successor asserted the same Doctrine and was as vehement as he for the Exclusion of all those from Church Communion who did oppose it For Xystus with Philemon and Dionysius two Roman Presbyters wrote Letters to Dionysius of Alexandria declaring That they would not communicate with them who held that Hereticks were to be admitted into the Church by Baptism Apud Euseb Ibid. This will appear from the Letter of Dionysius to Pope Xystus where having told him that his Predecessor Pope Stephen had written to him that he would not Communicate with them for this very reason he adds That he had written formerly both to Philemon and Dionysius of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb H. Eccl. l. 7. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were before of the same judgment with Pope Stephen as they were now of the same mind with Xystus and who writ to him about the same things Whence it is evident that Xystus the succeeding Pope Philemon and Dionysius Presbyters of Rome persisted in this Resolution not to Communicate with those who held That Hereticks were to be received into the Church by Baptism and seeing Dionysius who was of the same judgment succeeded Xystus it follows that three Succeeding Popes had then defined that Article Fifthly § 18 Observe That the Opinion and Practice of the Africans and many Eastern Churches was asserted by very many Christian Doctors Churches and Councils It was the Opinion of Tertullian Sine dubio non habent De Baptism c. 15. Apud nos Haereticus etiam per Baptisma veritatis utroque homine purgatus admittitur De pudicitia Cap. 19. that Hereticks had no Baptism and this saith he is without doubt It was the Doctrine of Agrippinus and of St. Cyprian in the same Century In Aegypt it was the Doctrine of Dionysius Bishop of Alexandria In Asia of Firmilian Bishop of Caesarea In Cilicia of Helen Bishop of Tarsis In the Fourth Century it was the Doctrine of Optatus Lib. 4 5. who frequently asserts Apud ipsos non esse Sacramenta That the Hereticks had no Sacraments Orat. 3. Contr. Arian p. 413. Of Athanasius who declares the Arians Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly vain and unprofitable That the Baptism given by them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alien from the Truth though they used the name of the Father and the Son because they found them written Ibid. 13. for not he who simply calls him Lord gives true Baptism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he who with the names holds the true Faith. Hence our Saviour gave not commission to Baptize any how but first to Teach that by teaching aright Faith might be obtained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. and with Faith might be added the Consecration of Baptism and of other Hereticks he faith
Truth of Faith is sufficiently explained In the same Article our Church having reckoned up the Books of the Old Testament which she esteemed Canonical Art. 6. and which by both Churches are recieved as such she adds the other Books as Hierom saith The Church doth read for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following The Third Book of Esdras The Fourth Book of Esdras The Book of Tobias The Book of Judith The rest of the Book of Esther The Book of Wisdom Jesus the Son of Syrach Baruch the Prophet The Song of the Three Children The Story of Susanna Of Bell and the Dragon The Prayer of Manasses The First Book of Maccabees The Second Book of Maccabees Of all which excepting only the Third and Fourth Books of Esdras and the Prayer of Manasses the Council of Trent saith Whosoever shall not receive them as Sacred and Canonical Sess 4. let him be Anathema And yet this Determination is so apparently repugnant to the Doctrine of the Ancient Church that Mr. Du Pin a Doctor of the Faculty of Divinity in Paris and his Majesty's Professor Royal in Philosophy hath entirely given up this Cause unto the Protestants For 1. Whereas it is confessed by all the Learned of both Churches that we in this distinction betwixt Books of the Old Testament Canonical and Apocryphal or not Canonical exactly follow the Canon and the Judgment of the Jews Tom. 1. dissert praelim p. 51. from whom the Christians received the Books of the Old Testament He also saith The Christian Antiquity for the Books of the Old Testament hath followed the Canon of the Jews that no others were cited in the New Testament but those which belonged to the Canon of the Jews That the first Catalogues of Canonical Books made by Ecclesiastical Authors both Greek and Latin comprehend no others in the Canon P. 612 613. In his Abridgment of the Doctrine of the Three first Centuries he saith expresly That the Christians of those times owned no other Canonical Books of the Old Testament but those which belonged to the Canon of the Hebrews and that they sometimes cited the Apocryphal Books but never put them in the number of Canonical Books And whereas Mr. M. and J. L. have had the confidence to say Mr. M. p. 85 86. That after the Declarations of the Council of Carthage Pope Innocent and Gelasius c. no one ever pertinaciously dissented from it but such as Protestants themselves do confess to be Hereticks J.L. c. xi p. 23. until the days of Luther Or that no Catholick after the Church's Declaration in the Year 419. ever doubted of them Qui depuis les decisions des Conciles de Carthage de Rome la Declaration d'Innocent I. n'ont compte que vingt deux ou vingt quatre livres Canoniques de l'Ancien Testament Tom. 1. Diss praelim p. 60. Mr. Du Pin having produced the express words of Gregory the Great after that time to the contrary adds in flat contradiction to them these ensuing words We ought to make the same reflection on all the other Ecclesiastical Authors Greek and Latin which we have produced who After the Decisions of the Council of Carthage and of Rome and the Declaration of Innocent the First have counted only Two or Four and twenty Books of the Old Testament which makes it evident that these Definitions were not yet followed by all Authors and by all Churches till such time as this Matter was fully determined by the definition of the Council of Trent And indeed § 3 the Truth of this Confession is as clear as the Light For as Mr. M. and J. L. confess Vid c. 3. §. 13. Lib. 1. de verbo Dei. c. 20. S. ad alterum That the Canon of Scripture was not defined till the Fifth Century As Bellarmine acknowledgeth That Melito Epiphanius Hilarius Hieronymus Ruffinus in expounding the Canon of the Old Testament followed the Hebrews not the Greeks De locis Theol. l. 2. c. 11. Sect. Quid Ecclesiâ—sticum As Canus excuseth Ruffinus for rejecting with us the Apocrypha because he did it in eo tempore quo res nondum erat definita when this thing was not defined on which account saith he we also do excuse the rest and so all these men virtually confess that there was no Tradition of the Church against us during those Ages So in the following Centuries even till the time that the Trent Council met approved Authors do declare the Doctrine of the Church to have been still according to the Doctrine of this Article and contrary to the Definition of the Trent Council For In the Western Church Primasius a Bishop of the African Church saith Cent. 6. In Apocalyps cap. 4. The Books of the Old Testament of Canonical Authority which we receive N. B. are Twenty-four which St. John insinuated by the Twenty-four Wings Leontius Bizantinus having said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Sectis Act. 2. Let us reckon up the Books received by the Church he adds That the Books of the Old Testament are Twenty-two and concludes thus These are the Books Canonized in the Church of which they that belong to the Old Testament are all received by the Hebrews In the Ninth Century Nicephorus Patriarch of Constantinople Cent. 9. undertakes to reckon up the divine Scriptures which were received and Canonized in the Church and of these in the Old Testament he numbers only Twenty-two as we do Canon Scrip. Chron. p. ult Quibuscontradicitur non recipiuntur ab Ecclesia Bibl. H. Eccl. de vitis Pontif. and among the Books contradicted and not received in the Church he puts the Maccabees Wisdom Ecclesiasticus Esther Judith Susanna and Tobit Anastasius the Keeper of the Library of the Church of Rome among the Books which are contradicted and not received by the Church reckons the Maccabees Wisdom Ecclesiasticus Susanna Judith and Tobit In the Twelfth Century Peter Mauricius Cent. 12. Abbot of Clugny in his Epistle against the Petrobusians tells them they ought of necessity to receive the whole Canon which is received by the Church and then having reckoned up the Canonical Books of the Old Testament as we do he adds That after these Authentick Books of the Holy Scripture Restant post hos Authentiâ—os sex non reticendi libri sapientia c. Pag. 25. c. de Autor Vet. Test there be Six not to be concealed viz. the Books of Wisdom Ecclesiasticus Tobit Judith and both the Books of Maccabees Hugo de Sancto Victore saith Sunt praeterea alii quidem libri ut sapientia Solomonis c. Qui leguntur quidem sed non scribuntur in Canone de scripturis scriptoribus Sacris Cap 6 Prolog in l. de Sacram c 7 And the division he says is made Authoritate universalis Eccl. Didasc l. 4. c. 1.2 Richardus
be sacred yea the whole Church preferred it before any other account of this Matter given by either Pope Council or Father For saith Cajetan as to this matter ad limam Hieronymi reducenda sunt verba tam Conciliorum quam Doctorum the words of Councils and Doctors must be reduced to the Rule of St. Jerom. So that those Books which he rejects are not to be esteemed Canonical as that word importeth Books sufficient ad firmandum ca quae sunt fidei to confirm Articles of Faith but only as it signifies Books useful and aedificationem Ecclesiae for the Edification of the Church and with this distinction you may reconcile the difference betwixt him and St. Austin and betwixt the Councils of Carthage and of Laodicea Alphonsus Tostatus saith Magis credendum est Hieronymo quam Augustino maxime ubi agitur de veteri Testamento St. Jerom is to be credited especially in things belonging to the Old Testament and Histories before St. Austin for in this thing he exceeded all the Doctors of the Church The same Tostatus saith Ista distinctio facta est ab Ecclesia Universali quae concorditer tenet istam distinctionem factam ab Hieronymo nam ista tenebatur a Judaeis fidelibus fult postea continuata in Ecclesia Defens Part. 2. c. 22. That the Vniversal Church with one accord holds the distinction made by St. Jerom for that was held by the Faithful Jews before Christs Advent and was afterwards continued in the Church and hence it came to pass that there was never any Bible found in those times which had before it the Canon of Carthage the Catalogue of St. Austin or the Epistle of Pope Innocent or the Decree of Pope Gelasius whereas in all Manuscript and Printed Bibles the Prologue of St. Jerom stiled Galeatus was placed before them by a common and universal consent of the Latin Church to be a sure Index and Discrimination of the Apocryphal and Ecclesiastical Books from the Canonical And this is the true Reason why many of the forecited Authors speaking of the Apocryphal Books mention sometimes but Five or Six viz. Wisdom Ecclesiasticus Judith Tobit and the Book of Maccabees to wit because St. Jerom in his Prologue upon the Book of Kings mentions them only though in his Preface to the Book of Jeremy he rejects Baruch and in his Preface upon Daniel he rejects the History of Susanna the Song of the Three Children and the Fables of Bell and the Dragon and so do they who Comment on these Books by his Example and with respect unto his Judgment So that from what hath been discoursed it is exceeding evident against the confident Assertions of Mr. M. and J. L. That after the Fifth Century it was the General Opinion of the Church till the Sixteenth Century that the Canonical Books were only Two or Four and Twenty and that those Books we stile Apocryphal did not belong unto the Canon and were not of validity sufficient to confirm Articles of Christian Faith. Concerning General Councils our Church asserts Two Things 1. Art. 21. That they may not be called together without the commandment and will of Princes 2. That they may erre and sometimes have erred even in things pertaining unto God wherefore things ordained by them as necessary to Salvation have neither Strength nor Authority unless it may be declared that they be taken out of Holy Scripture Now touching the first Proposition That General Councils may not be called together without the Commandment and Will of Princes the Eastern Churches concurr in Judgment with us Sguropylus in his History of the Council of Florence saith That in their Synod held about the Vnion of the Eastern and the Western Churches they unanimously declared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 2. c. 8. That the Emperor according to his ancient Custom and Prerogative was to call Oecumenical Synods and no other was to do it And again The Emperor saith he Sect. 10. cap. 2. p 280. and the Greeks contended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was the Previlege of the Emperor to call the Synod and upon that account his Name was placed first in it as was manifest from the Acts of the Councils The ablest Writers of the West say the same thing Cardinal Cusanus declares We must say touching a General Council De Concord Cath. l. 2. c. 2. f. 39. That the Authority of it doth not so depend on him that calls it that if the Pope do not call it it should be no Council quia tunc non fuissent omnia octa universalia Concilia firma quoniam per Imperatores congregabantur for then none of the Eight General Councils would be firm they being all called by the Emperors from whom the Bishop of Rome as other Patriarchs received by Letters missive a publick warning to come or send unto the Councils And again From what hath been discoursed it appears Lib. 3 c. 13. Imperatores sanctos congregationes Synodales universalium Conciliorum totius Ecclesiae semper fecisse That the Emperors did always call General Councils This saith he I have found to be true by perusing the Acts of all the General Councils to the Eighth inclusively And so I have read in the Gloss of Anastasius the Pope's Library-Keeper Quòd universales Synodos de omni terra Imperatores colligere soliti fuerunt That the Emperors were wont to Assemble General Councils Dum lego veteres Historias In reading of the ancient Histories I find not saith Aeneas Sylvius that Popes alone did call Councils Lib. 1. de Concil Basil p. 20. Lib. 3. Art. 1 q nor after in the time of Constantine and other Emperors quaesitus est magnopere Romani assensus Papae was the assent of the Pope of Rome much sought after Jacobatius informs us That à principio facultas congregandi concilia spectabat ad Imperatores the power of gathering Councils belonged to the Emperors from the beginning Lib. 1. c. 2. §. 2 3 4. Hist Eccles l. 5. in Prooem Richerius in his History of General Councils is very frequent in his full Assertions of this matter proving this clearly from those words of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Since that the Emperors became Christians the greatest Synods were and are held by their pleasure But it is needless to insist longer on this Head since Sancta Clara on this Article saith Pag. 294. Apol. 2. advers Ruff. f. 79. b. Where Erasinus saith Nota Lector olim Synodos Imperatorum jussu congregari solitas These words seem to be confirmed by the Authority of St. Jerom who rejects a Council with this Question Quis Imperator hanc Synodum jussit congregari What Emperor commanded the Assembling of that Synod As if he held the command of the Emperor to be necessary to that end sic observatum patet in omnibus fere conciliis veteribus and so 't is evident it was observed