sit Antichristus was constantly held Affirmativé as appears by their Questions Disputed in their publick Acts and Commencements which are extant in Print I have heard it so held in Oxon many times between the Years 1624. and 1633. The first who publickly denied the Pope to be Antichrist in Oxon was my late Lord Arch-Bishop Doctor Sheldon The Doctor of the Chair Doctor Prideaux wondering at it said Quid mi fili negas Papam esse Antichristum Doctor Sheldon answered Etiam nego Doctor Prideaux replied Profectò multum tibi debet Pontifex Romanus nullus dubito quin pileo Cardinalitio te donabit After this Doctor Hammond (c) In his Paraphrase and Annotations on 2. Thess 2.3 4. and in his Book against Doctor Blondellus deny'd the Pope and affirmed Simon Magus to be Antichrist But which is much more the Church of England has in her (d) See our Homilies Printed Anno. 1633. pag. 38. of the first part of those Homilies and the Homily against the peril of Idolatry and Superstition in the 2. part of these Homilies ' pag. 11 12. c. Homilies confirm'd by Acts of Parliament and Convocation and Subscribed by all the Clergy and all Graduates in the Universities declared the Pope to be Antichrist And then I desire to know whether they be true and Obedient Sons of the Church of England who publickly deny her Established Doctrine which they had before publickly Subscribed But if this be granted that the Pope is Antichrist then the Second Query will be whether the Church of Rome under him can be a true Church And in what sense she can be called so In answer to which Queries I shall crave leave to say 1. It is certain that the Seat of Antichrist shall not be amongst Pagans Jews or Turks but in the (e) 2. Thâ—ss 2.4 Temple of God that is even as (f) In Templo Dei. id est iâ— Ecclesia Dei Ecclesias occupalâ—it Hen. Helden Doctor Sorbâ—nicus in locum our Adversaries expound it in the Church of God the Christian Church and amongst Christians It is certain also and confessed by our Adversaries even the Jesuits (g) Jacobus Tirinus Stephanus Mâ—nochius in their Commentaries on Rev. 17.11 16 28. and on Rev. 18.4 themselves that Rome is the Mystical Babylon which is the seat of Antichrist though as they are highly concerned they would not have Rome at present to be the seat of Antichrist (h) As Doctor Hammond without any and against all Reason saith in his Annotations on Rev. 18.2 but say that he is not yet come or it must be Pagan Rome which is meant 2. But let Babylon or the seat of Antichrist be what Christian Church they will and some Christian Church it muâ—t be it is evident from the Text that God had a true Church even in Babylon in the Kingdom and under the Jurisdiction of Antichrist For speaking of Babylon or the seat and Kingdom of Antichrist God commands by his Angel (i) Rev. 18.4 come out of her my People lest you be partakers of her sins and Plagues God had his People his Elect as the Jesuits (k) Electos suos ut è Babylone exeant admonet Stephanus Menochius in locum expound it a Church of his Servants even in Babylon For it had been impossible to call any of his People out of Babylon if none of them had been in it That People of God was in Babylon in the Antichristian Church or Synagogue but not of it they dwelt in Babylon and had external Communion with Antichrist and his followers but did not Communicate with them in their Sins and Antichristianism for then they could not have been what he who best knows calls them His People so that we may truly say that in the Kingdom of Antichrist even in Babylon it self there are two Churches 1. One visible consisting of Antichrist and those who adhered to him and this is not a true Church of Christ but the Synagogue of Antichrist 2. Another invisible consisting of the People of God who kept themselves from Antichristianism and this was a true Christian Church So in the Church of the Jews after Jeroboam had set up his Calves at Dan and Bethel and the Idolatrous Worship of those Calves was Established by Law and generaly received by the People There were two Churches in the ten Tribes 1. One visible consisting of all those who obey'd Jeroboam and received and practised that Idolatrous way of Worship he had set up 2. The other Invisible consisting of those 7000 who had not bowed (l) 1. Kings 19.18 Rom. 11.4 their knees to Baal These I call the invisible Church because though their persons as Men were as visible as the Idolatrous Worshippers of Baal yet their piâ—ty and rejecting that Idolatry which was by publick Authority of their Kings Authorised and set up and by the generality of the ten Tribes received and practised this was so far from being visible and known to others that Elijah the Prophet who lived amongst them and was a Prophet sent to the ten Tribes knew it not but thought that he (m) 1. Kings 19.10 14. Rom. 11.3 only remained a true Servant of God free from that Idolatry which Jeroboam had set up and the ten Tribes did generally practise Now this invisible Church of the Jews consisting of those 7000 it is numerus finitus pro infinito a definite for an indefinite number who had not polluted themselves with Idolatry were the true Church (n) Rom. 11.1 2 4 5. Rom. 9.27 of God in the ten Tribes and owned by him as his People But that which I called the Visible Church of the ten Tribes who professed and practised the Worship of the Calves set up by Jeroboam this was no true but an Idolatrous Church To bring this home to our present purpose 3. That the Church of Rome as it has for some Centuries last pass'd and still does lye under that fatal (d) 2 Thes 2.3 and 1 Tim. 4.1 2 3. where we have two signal characters of that Apostacy and Antichrist the Author of it 1. Forbidding to Marry 2. To abstain from Meats which agree to that Roman Church evidently and to no other Church in the World Apostasie spoken of by St. Paul is very like the Church of the Ten Tribes after Jeroboam had set up Idolatry and caused them to sin For as that Church of the Ten Tribes was Idolatrous so the Church of Rome now is guilty of gross Superstition and stupid Idolatry This is not my opinion only all the Reformed Churches in Europe say the same particularly the Church of England as may and does evidently appear by her approved and authentick Writings established by the Supream Power of our Church and State attested by the Subscription of all her Clergy I mean our Homilies (a) See our Homilies Printed 1633 par 1. p. 36. in the 3d. part of the Sermon of good Works And the
and so the Doctrine it self have the approbation of those who are publickly authoris'd by the Roman Church to examine them 3. But what is much more which you well observe this Doctrine of Burning Cities with the Hereticks in them is expresly approved and taught in the Body of their Canon Law in Gratian's Decretum to say nothing of the Decretals and before him in Juo Carnotensis and before him in Burchardus Wormatiensis It is also registred for Law by the Author of their Pannormia Pannomia he would have said had he understood any Greek I need not cite the places because they are (a) In the Corpus Juris Canonici Paris 1612. ad Can. si audieris 32. c. The places in Burchardus Juo and the Pannonia are quoted in the Margent cited in the Body of the Law it self Now it will be evident 1. That this Law of firing whole Cities to consume Hereticks has been by the Church of Rome publickly receiv'd for Law almost for 700 (b) Burchardus flourish'd Anno. 1010. Bellarmine de Script Ecclesiast in Burchardo years last past and that without any contradiction as to this Canon we are now speaking of I find indeed that Thomas Manrique Master of the Sacred Palace at Rome almost an hundred years ago (a) Censura in Glossas Jur. Canonici ex Archetypo Rom. Coloniae 157â— censured many of the â—losseâ— of the Canon Law and he might have justly censur'd many more but he does not at all censure the Gloss (b) Glossa ad dictum Canonem verbo Omnes qui. of this Canon si Audieris we are speaking of which contains the sense of the Canon in short and therefore 't is evident that he did not dislike the Canon it self nor the burning an Heretical City though some Catholicks were consum'd in it 2. But after this in the (c) Vide Gregorii 13. Bullam datam Romae Anno. 1580. Juri Canonico praesixam year 1580. Gregory 13. appointed some Cardinals aliosque Doctrinâ pietate insignes as he tells us in his Bull to review the whole Body of their Law both the Text and Gloss and purge it from all faults and errors And Bellarmine says this was effectually done (d) Bellarmin de Scriptor Ecclesiast in Gratiano ad Annum 1145. Hoc opus a mendis purgatum suae INTEGRITATI RESTITVTVM FVIT â Viris quibusdam eruditissimis authoritate Gregorii 13. And the Pope himself in the said Bull tells us That the whole work was committed to the Master of the Sacred â—alace Recognoscendum approbandum and then as it follows in the said Bull the Pope ex plenitudine potestatis Apostolicae confirms all this and commands all Catholicks to receive this incorrupt Edition of the Canon-Law by him publish'd tam in judicio quam extra judicium so as Nulli liceat quicquid addere detrahere aut immutare and if any disobey and (a) Contra inobedientes Rebelles etiam per censuras Ecclesiasticas etiam sapius aggravandas Invocato si opus fuerit auxilio brachii saecularis c. Ibidem in dicta Bullâ rebell as he calls it they are to be compell'd by Ecclesiastical Censures and if that will not do deliver'd over to the Secular Power and so to death Now as what is in our Canons of the Church of England being approv'd and and injoyn'd by the King our Supream Power and received in our Courts and common use may justly be imputed to the Church of England so the Popish Canons having been receiv'd as Law and practised and used as Law in their Courts and Consistories for almost 700 years and confirm'd by the express Constitution of the Supream and if the Canonists and Jesuites say true and Infallible Power of their Church I say on those grounds whatever Doctrine Burning Cities or any other is contain'd in those Canons may justly be imputed to that Church But that which is much more to our present purpose is That the believing and receiving the Sacred (b) Caetera omnia à SACRIS CANONIBVS aecumenicis Conciliis praecipue a Tridentinâ Synodo definita indubitanter recipio profiteor c. Hanc fidem Catholicam extra quam non est salus sponte profiteor eamque integram usque ad extremum vitae spiritum retinere c. Ego N. Spondeo Voveo Juro Vide Concil Trident. Antverp 1633. Sess 24. De Reformat in calce Cap. 12. Vbi extaâ— Bulla Pii 4. super forma professionis fidei Canons is made an Article of their new Trent-Creed and all their Ecclesiastiques Secular and Regular are to Promise Swear and Vow to profess and maintain them to their last breath 4. And when it is objected that their Canon Law was not received intirely in England or France and therefore all the extravagant Doctrines and Positions contain'd in it cannot be imputed to the Church of Rome In answer to this I say 1. That the Objection is inconsequent and a manifest non-sequitur For the errors of the Canon-Law may justly be imputed to the Church of Rome though England and France received it not because what the Pope the Supream Head of that Church and the far greater part of the Popish World do receive the Church receives Denominatio sequitur majorem partem 2. And that this is true that the Doctrines in the Canon-Law notwithstanding some may not receive them all are the Doctrines of the Church of Rome I have two Provincial Synods here in England expresly declaring it one at (a) Vide Concilia per Hen. Spelmannum Tom. 2. pag. 653. §. Nulius quoque Oxford another at (b) Apud eundem Spelman Ibidem Tom. 2. pag. 666. §. 9. London under Arch-Bishop Arundell in both which they declare That Articuli qui in Decretis aut Decretalibus continentur sunt Articuli terminati per ECCLESIAM the Church of Rome we may be sure they mean So that in the judgment of these two Provincial Councils the Canon-laws are the determinations and definitions of the Church of Rome and so whatever errors be in those Laws and Canons may justly be imputed to the Roman Church 3. The Canon-law was received Nulâ—us de Articulis termâ—nalis per Ecclesiam prout in Decretis in Decretâ—libus nisi ad habendum verum eorum intellectum dispâ—tare praesumat aut Authoritatem eorundem Decretorum aut Decretalium potestatemve condentis eadem in dubium revocet Paenas Haeresis relapsi incurrat c. here in England as is evident by the two Councils before cited and in the places cited It is certain that the Canon-laws were received both in England and France except where in some few things they clash'd with our Common or Statute Laws for then the Parliament would say Nolumus Leges Angliae mutari And so in France if they clash'd with the Liberties of the Gallican Church they would neither receive nor obey the Canons But if any can shew me
Printed in Twelves his Lordship sent him the following Answer Page 151 Another Letter to Sir J. B. Page 157 Of Coâ—djutors to Bishops Page 160 Of the Original of Sine Cures c. Page 164 Of Pensions paid out of Church Livings c. Page 171 Another Letter of Annates c. Page 177 A Letter of the vast Subsidy given by the Clergy to Hen. VIII Page 179 A Letter to Mr. R. S. about Mr. Wood's Antiquities of the University of Oxford Page 181 Another to Mr. R. S. about the same subject Page 183 Some Quotations out of Bish p Barlow s Answer to Mr. Hobb's Book of Heresie wherein is proved the Papists gross hypocrisie in the putting Hereticks to Death Page 185 A Letter to Mr. R. T. concerning the Canon-Law allowing the whipping of Hereticks as practis'd by Bishop Bonner at his House at Fulham Page 189 A Letter to the Earl of Anglesey answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome Page 190 A Letter to another person about Worshipping the Host being formal Idolatry and about famous Protestant Divines holding it lawful to punish Hereticks with death Page 202 A Letter about what Greek Fathers and Councils were not translated into Latine before the time of the Reformation Page 206 A Letter concerning the King's being empower'd to make a Layman his Vicar General Page 214 A Letter concerning the allowance and respect that the sentences of Protestant Bishops may expect from Popish ones writ by way of Answer to a Friend of Mr. Cottington's who acquainted the Bishop that the Court of Arches here was of Opinion that the Sentence of the Arch-Bishop of Turin could not here be question'd by reason of the practice of Popish and Protestant Bishops allowing each other Sentences Page 216 A Letter concerning Historical Passages in the Papacy and of the Question whether the Turk or Pope be the greater Antichrist Page 224 The Bishop's Thoughts about 1. When the famous Prophetical Passage in Hooker might have its accomplishment and 2. About the modus of deposing of a King in Poland the Circumstances of which it was propable the Bishop was well informed â—n by his frequent Conversation with some Polonian Noble-Men and Students at Oxford He returned his Answer to the two Enquiries Page 231 The Bishop's Answer to this Question whether the Famous Saying of Res nolunt male administrari of which a Gentleman in London pretends to be the Author had not its Origine from Aristotle's Metaphysicks to which Venerable Bede in his Philosophical Axioms refers in his citing the Saying Page 235 The Bishop's Letter about Natural Allegiance and of Kingly Power being from God and Confuting the Lord Shaftsbury's Speech in the House of Lords for the contrary c. Page 237 A Letter answering some Queries about Abby-Lands and about the Opinions of Calvin and Luther of the Punishing of Hereticks Page 240 The Bishop's Remarks on Bishop Sanderson's Fifth Sermon ad Populum 1 Tim. 4.3 4 5. Page 243 A Letter answering a Question about the temper of the Prophets when they Prophesâ—â—d and likewise a Query about the Tridentine Creed Page 250 A Letter of a new Popish Book Published Anno 1684. Page 253 A Letter to Sir P. P. Apologizing for his not going to Lincoln and proving that H. 8. his Marrying his Brother's Wife was only against the Judicial Law and animadverting on Calvin's making the Penal-Laws about Religion given to the Jews to bind under the Gospel Page 255 A Letter about the liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Page 260 A Letter about the French Persecution and of our King 's relieving and protecting the French Refugees in which Letter the Popish Tenet of the Intention of the Priest as necessary to the validity of the Sacrament is confuted Page 263 A Letter of somewhat falsely and maliciously brought in in the body of the Canon-Law Page 268 The Bishop's Judgment about the Levitical Revenue and the proportion between them and the other Tribes Page 271 A Letter to Mr. R. T. concerning the Confirmation of the Order of the Jesuites the numbers of that Order c. Page 281 A Letter censuring the Trent Councils denying the use of the Cup to the Laity in the Eucharist Page 284 A Letter charging the Tenet of the Lawfulness of burning Heretical Cities on the Church of Rome Page 287 A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the burning of Heretical Cities c. Page 295 A Letteâ— to the Earl of Anglesey of the Council of Trent not being receiv'd in France Page 302 Another to the same Person on the same Subject Page 309 The Bishop's Survey of the number of the Papists c. Page 312 A Letter about my L. Falkland c. Page 324 The Substance of the Bishops Letter to Mr. Isaac Walton upon his design of writing the Life of Bishop Sanderson Page 333 A Letter giving an account of the Bishop and his Clergies Address to K. James Page 340 About Mr. Chillingsworth's Peculiar Excellency Page 344 A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. answered Page 351 Biretti's Case in Bishop Taylor 's Ductor Dubitantium l. 3. ch 1. Rule 4. Page 358 The Case of the aforesaid Marriage between Mr. C. P. and Mrs. M. C. by Sir P. P. Page 361 The Bishop's Judgment in point of Conscience to it Page 372 A Letter asserting the King 's not being by Scripture prohibited to pardon Murther Page 374 An account of Guymenius's Book Apologizing for the Jesuites Tenets about Morals Page 378. A Letter about the Papists founding Dominion in Grace Page 380 The substance of a Preface to a Discourse about the Gunpowder Treason c. Page 383 The Substance of a Discourse confuting Mr. R. Baxter's Tenet in his Saints Everlasting-Rest that common or special and saving-grace differ only gradually Page 424 The Bishop's Discourse in Confutation of the Infallibility of the Church of Rome Page 454 The Bishops Exercitation on the Question whether it is better not to be at all than to be miserable Page 469 An Abstract of the Bishop's Exercitation concerning the Existence of God if demonstrable by the light of nature Page 521 The Bishop's determination of the Question if the Divine Prescience takes away Contingency Page 568 The Bishop's Determination of the Question whether Election be from Faith foreseen Page 577 The Question decided whether the Fathers under the Old Testament obtained Salvation by the death of Christ Page 583 The Question resolved whether the Church hath Authority in Controversies of Faith Page 594 The Determination of the Question if Faith alone doth justifie Page 601 Of the Supream Power as to things Sacred as well as Civil Page 608 Of the necessity of a Lawful Call to the Ministry Page 611 Concerning the Vnlawfulness of Self-murder Page 620 A Discourse
pag 371. and the Edition prohibited till they be so 4. In their Canon Law all these are of publick Authority received with approbation of their Popes and Church 2. For their agenda Matters of Fact and Discipline their Sacred and Civil Rites and Ceremonies we may have them Authentickly set down in such Books as these 1. In Missali Romano There are very many Editions of it and much differing one from another as is evident and may appear by comparing the Mscs of which we have many in Bodleys Library and some in mine with the Printed Copies the first and more antient with those that follow Besides the Roman Missal which never was in England there are many other proper for other Countries so we had here 1. Missale secundum usum Yorke 2. Missale secundum usum Sarum 3. Missale secundum usum Hereford 4. Secundum Eversham 5. Lincoln 6. Bangor c. 2. Breviarium Romanum There be as many and differing Editions of this and Breviaries of other Churches as well as Rome The Breviary of Sarum so famous in England they call'd it Portiforium c. 3. Pontificiale Romanum Containing their Offices for Ordination Confirmation Consecration of Churches c. and other things peculiar to the Bishop 4. Rituale Romanum continet ritus in administratione Sacramentorum usitatos videl Baptismi Eucharistiae Paenitentiae Matrimonii extremae Vnctionis quorum Administratio ad Parochos spectat c. 5. Sacrarum Ceremoniarum seu Rituum Ecclesiasticorum S. Romanae Eccles libri tres Rom. 1560. Fol. There are many more Editions of it at Ven. 1506. at Col. 1572. and there again 1574. in Octavo who ever desires to be inform'd and convinc'd of the many ridiculous as well as Impious Roman Superstitions and the prodigious Papal Pride let him get that Book Many more Books they have of this kind containing several Sacred Offices or Rites as their Processionale Graduale Paris 1668. Fol. Officium B. Mariae Manuale secundum usum sacrum Hor. B. Virginis c. And to omit the rest Psalterium B. Mariae per Bonaventuram so they call it and amongst his works 't is printed the most impious and blasphemous piece of Superstition and Idolatry that ever the Sun saw for whatever in Davids Psalms is spoken of God or our blessed Saviour is in that Psalter attributed to the Virgin Mary and yet Possevine has the Impudence to say (a) Possevine Apparatu Sacro Verbo Rosarium mihi p. 357. Psalterium Divi Bonaventurae Laudibus B. Virginis summâ pietate Impietate potius in Deum Blasphemâ Idolatricâ Accomodatum All the forenamed Books Councils Canons or Sacred Offices have been received and publickly approved by the Church of Rome and for what Errors or Superstitions occur in them we may justly lay to their charge and they must be responsable for them But not so for the Writings of particular and private men although of greatest eminence in their Church Writers of Controversies 25. Next it will be necessary to have a comprehension of the Popish controversies of their Objections and the Answers and Satisfaction our Men give to their Elaborate Sophisms Books of this kind are many and the Volumes great to read them all is not opus unius hominis aut aetatis Some few I shall name such as 1. Dr. Crakanthorp contra Archiep Spalatensem Quarto Lond. 1625. No Book I have yet seen has so rational and short account of almost all Popish Controversies 2. Guil. Amesii Bellarminus Enervatus I said before he was a Non-conformist but for Rome and Bellarm. he has distinctly propos'd their pretences and given a clear short and rational answer to them Vitus Erbermannus a Jesuit and publick Professor at Mentz has lately published an Answer to Amesius Printed at Herbipolis 1661. two Vol. Octavo But omnia cum fecit Thaida Thais olet 3. Andreae Riveti Catholicus Orthodoxus c. It is extant in his Works Roterod. 1652. in French Saumur 1616. Lat. 2 Tom. 4 to Lugd. Bat. 1630. He well and fully handles all Popish Controversies 4. Chamierus Contractus seu Panstratiae Catholicae Dan. Chamieri Epitome per Frid. Spanhemium one Vol. Fol. Gen. 1645. This is more full and large than the former and may supply their brevity and omissions 5. When there is necessity of farther satisfaction in any Question our Great Men Jewell Raynolds John White Whitaker Laud Chillingworth and others before named may be consulted for none have opposed Rome with more Learning and Success than those To these may be added such as have examined and confuted the Council of Trent As 1. Chemnitii Examen Concil Trident Erancof 1578. 2. Examen Concil Trident. por Innocentium Gentilletum Genev. 1586. Octavo 3. Anatome Concil Trident. Historico Theolog. cum Historia Concil Trident. per Thuanum Vindiciis pro P. Suavo Polano contra Scipionem Henricum per Joh. Hen. Heideggeum Tom. 2. Octavo Tiguri 1672. More such Writers there are but Chemnitius is best 26. For a short comprehension of Popish Controversies how they explain and state them we are told to name one or two who have writ Enchiridia Epitomes or Summaries of their Controversies and how the hold them I say we are told what their Opinions are and the Explications of them in such Books as these 1. Manuale Controversiarum per Mart. Becanum Herbipol 1623. 2. Or if that be too large a Work then we may consult his Enchiridion Manualis Controversiarum hujus Temporis c. Duact 1631. He has Controversiae Lutheranorum 1. 2. Calvinistarum 3. Anabaptistarum 4. Politicorum c. 3. Enchiriaion Controversiarum per Fran. Costerum Jes Col. 1587. postea Turnoni 1591. 4. Controversiae generales Fidei contra Infideles omnes He puts all Protestants in that Catalogue Octavo Par. 1660. 27. And because Scripture is urged on all sides and there are passages in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance contradictory 't will be convenient to know some of those Authors as have writ Explicationes Conciliationes Locorum difficilium For instance such as these 1. Frid. Spaâ—â—â—â—ii dubia Evangelica Tom. 3. Quarto the first Tome Printed at Genev. 1634. The second and third 1639. 2. Guil Estius in Loca Scripturae difficiliora Fol. Duaci 1629. A considerate and Learned Man and explains many places well but being sworn as all their Ecclesiasticks are to maintain all the receiv'd Doctrine c. of the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does sometimes explain places so as may make most for the defence and interest of the Church of Rome 3. Symphonia â—rophetarum Apostolorum c. à Joh. Schorpio Quarto Genevae 1625. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu contradictiones apparentes Sacrae Scripturae c. Ven. 1645. Duodec 5. Vindicatio Locorum praecipuorum V. Test à Corruptelis Pontificiorum Praecipuè Bellarmini Calvinistarum he was a Learned Man and a fierce Lutheran Photinianorum c. Oct. Gissae 1620. per
utterly denying the picturing of God the Father and yet they of Rome approve and practise it This Doctrine of Anti-transubstantiatioâ— is no new Doctrine crept into the World since Luther's time but the Antient Faith of the English and indeed of all Christendom long before the Conquest in the time of our Saxon Progenitors And so we find it in an Antient Homily writ originally in Latine but among many others translated into Saxon by Aelfricus Abbot of St. Albans in King Edgar's time Vid. Saxon. Homil die Sancto Paschae p. 35. That Homily was no private thing but commanded by Authority to be read in Churches on Easter-day where speaking of the Sacred Symbols in the Eucharist we are told that it is naturally corruptible Bread and Wine and is by might of God's Word truly Christ's Body and Blood yet not so bodily but ghostly And then there are divers differences put between Christ's Body in which he suffered and his Body in the Sacrament As first That was born of the Virgin Mary had flesh and blood But his ghostly or spiritual Body is gathered of many Corns without Bones Blood or Limb and without Soul therefore nothing to be understood therein bodily but all ghostly And a little after This Mystery speaking of the sacred Host is a pledge and figure Christ's Body is Truth it self This was the Antient Faith of the Church of England seven hundred years ago and 't is ours still If at or after the Lateran Council Transubstantiation and another new Doctrine was broach'd by the Tyranny of Rome and the slavish Credulity of some of our Predecessors let Roman Catholicks ingenuously tell us who are the Innovators But suppose a few persons believed so suppose any Fathers quoted for it were uncorrupt yet it doth not follow that because they believed so therefore the Christian World believed so And again suppose that the Major part of Fathers and Doctors of the Church were for such an Opinion I ask if this doth bind Posterity to be of their Faith I shall here shew you that tho' none pretend more to Antiquity than the Papists or make a greater noise with Fathers and Councils yet they slight them as much as any when they speak any thing against the sense of the present Church As for instance what I partly before hinted Cardinal Cajetan a very Learned Man in the beginning of his Commentaries on Genesis hath this passage Si quando occurrit novus sensus textui consonus quamvis à torrente Doctorum alienus â—quum se praebeat lector Censorem And a little after he adds Nullus detestetur novum Sacrae Scripturae sensum ex hoc quod dissonat à priscis Doctoribus Maldonat in cap. 6. Johannis that he might oppose Calvin confesseth which no Witness but my own Eyes could make me believe that he chose a new Interpretation on the place against all the Antients But in the next place to prove that Papists have sometimes gone against General Councils since you give me occasion further to dilate on what I before referr'd to by way of hint I shall tell you that the Canon of the great Council of (b) Concil Chalced. Can. 2. in Collect. Can. Graec. Lat. per Eliam Elingerum 29. In Cod. Can. Ecclesiae Vnivers per Christoph Justellum Chalcedon one of the four which Pope Gregory would have receiv'd tanquam quatuor Evangelia made by 630 Bishops confirm'd by the 6th General Council held at Constantinople And by that of (c) Conc. Constant in Tâ—ullo Can. 36. for so it is acknowledged tho' Binius and some o herâ— would fain deny it in the bâ—dy of the Canon Law C. râ—novaâ—â—es Dist 22. in the last and best Editions of it See Greg. 13. his Bull given at Rome July 1. 1580. Gratiano praefixum Constance too Sess 39. fol. 39. Edit Antiquae Mediolani 1511. is yet every where slighted by Popish Authors For Canon the 28th or as in some Editions the 29th Canon of Chalcedon is quite left out in that Edition of the Councils by P. Crab and in that of Dionysius Exiguus in the Vetus Codex Canonum Ecclesiae Romanae in Caranza c. And tho' Franciscus Longus (d) Summa Concillor per Francisc Longum à Coriolano p. 402. apud illum Can. 27. a Coriolano hath that Canon yet in his Annotations he flatly denies it and goes about to prove it false in divers particulars So that the Canonical determinations of 360 Fathers met in a General Council whose Constitutions their own (e) Extra De Renuntiationâ— cap. post Translationem Pope Gregory would have receiv'd as Evangelical Truths when they make against them signifie nothing but are flatly denied And if it be said that this was no Canon of the Council the contrary is manifestly true for it is in all the Original Greek Copies Printed and Manuscript (f) Videsis Cod. Canonum per Christoph Justellum Ecclesiae Vniversae Can. 206. p 25. Zonaram in Canon Concil p. 118. Theodorum Balsamon in Can. 28. Concil Chalcedon Can. Concilior Graec. Lat. Quarto An. 1560. per Andr. Gesnerum p. 48. Vid. Caranzam in Notis ad Marginem c. 36. Concil Constantinop p. 635. where he tells us that Canon is in the Greek Copies sed deest in Latinis exemplaribus and expresly confirm'd by the 36th Canon of the Sixth General Council at Constantinople Registred by Gratian Can. Renovantes Dist 22. tho' with insufferable falshood and corruption of the Canon as will manifestly appear to any who will compare Gratians reading with the Oriâ—inal (g) Vid. Vetus â—â—sc Syâ—â—â—icum in Biâ—l B â—leâ—â— iâ—â—er Mâ—c Gâ—â—â—ca è Mâ—s o Barociano I know they of Rome sliâ—ht this of â—onstantinople as much as that â—f Chaâ—cedon For first Binius tells us it smells more of ambition than truth and (h) Caranza in Aâ—not ad Can. 36. Conc â—ii 6. Gen. p. 635. Caranza â—rroneus a quibusdam existi â—â—ur hic Canon And Indeed iâ— is â—ecessâ—ry for them to deny that Canon for it positively asserts and determines such truths as utterly overthrow their Popes pretended Supremacy which they so much and so irrationally contend â—â—r For First that great General Council gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sâ—â— lia only as Gratian falsely reads it (a) Gratian Can. Renovantes dist 22. even in the last and best Edition of their Canon-â—aw equal Priviledges to New and Old Rome that is declared and pronounced Constantinople or the Patriarch of that Imperial City to have equal Priviledges with the Pope or Patriarch of old Rome Secondly That the Roman Bishop had not those Priviledges among other Bishops by any Divine right or succession from St. Peter as now they would pretend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were given by ecclesiastical and positive constitution of the Fathers Thirdly And they to make this manifest tell us that Rome had those antient prerogatives not as its Bishop was St. Peter's Successor or with
for him (f) Panormit ubi supra ad cap. novimus 27. extra de verborum sig § 8. Dicendo quod ille est Imago Dei reducit sibi ad memoriam multos qui post delicta atrocia egerunt paenitentiam ut in Petro Apostolo Mariâ Magdalenâ similibus Then he cites the opinion of Hostiensis a great Canonist who expresly saith That whatever Intercession the Prelate may make to the Secular Judge for the Malefactor delivered to him his intention is that he must execute him for to that very end he delivers him * And this is evident by the authentick Constitutions of the Popes which gives the Inquisitors power Cogendi quoscunque magistratus ad exequendum eorum sententias constit 17. Alexandri 4. in bullario cherubim tom 1. p. 116. quocunque nomine censeantur ibid. § 1. p. 117. and they must execute the sentence absque sententiae revisione Leo 10. Constitut 43. Ediri Tom. 1. p. 456. Quicquid dicatur a Praelato ad hoc fit ista traditio ut puniatur morte That 's his desire and purpose though he pretends to pray for moderation and mercy And then he adds that the common opinion is that such intercession with the secular Judge has no reality in it Solet Communiter dici quod ista intercessio est potius pefucata colorata quam effectualis So that I have Hostiensis and the common opinion of the time (g) Floruit circa Ann 1440. And. Quensted de triis Scriptis virorum strium in Nicholao Tudesc which was Panormit name in which Panormitan writ of my opinion that such intercession is delusory and hypocritical and the Prelate seems only to ask that which he desires not and knows that the Judge neither dare nor can do it the delinquent being deliver'd up to the Secular Power to that very (h) Ad quid Ergo tradit seculari potestati cum ipsa eccles pâ—test cum punire paena minorâ— Pan. ibid. § 8. end that he may be executed Well but Panormitan seems not to approve this as being scandalous to the Church and against the Letter of the Canon And therefore he adds Certè isti non bene dicunt videntur dicere contra textum qui dicit Efficaciter (i) Innocentius 3. dicto cap. Novimus 27. extra de verb. sig Intercedendum Ergo non fuco No doubt they do speak against that Text and the practice of the Popish Prelates in this their hypocritical intercession though Pope Innocent be for it his infallibity being neither believed nor known in those times the time of Panormitan no less than three general Councils of their own (k) Concil Pisanum Ann. 1409. Sess 14. Constantinense Concil anno 1414. Sess 12. and Sess 37. Concil Basiliense Anno 1431. Sess 34. Panorm erat 1. Abbas 2. Archiepiscopus Panormitanus Cardinalis Obiit Anno 1443. Labbe descript in Nicholas Tudeschio having deposed several Popes as Hereticks within less than forty years before nor has Panormitan any thing to justify that practice or to free them from deep dissimulation and inexcusable Hypocrisy A Letter to Mr. R. T. concerning the Canon-Law allowing the Whipping of Hereticks as practised by Bishop Bonner at his house at Fulham FOR your Story of Bp. Bonner's cruelty I have read it in the Book of Martyr's Such punishments by Whipping Cudgelling c. (a) Cap. Cum fortius 1. extra de Calumniatoribus the Canon-Law allows even of their own men in Orders after degradation when they are highly peccant And a learned Popish Author in a Book purposely writ to prove the Popes Supreme co-ercive (b) Joseph Stephanus Valentinus de Potestate coactivâ quam Romanus Pontifex exercet in Saecularia c. Romae 1586. p. 209. power even to desposing Kings and Emperours and Dedicated to Sixtus 5. or Size-cinque as Q. Elizabeth call'd him I say that Author tells of a Rescript of Alexander the 3d. Quo Panormitanus Pontifex jubebatur loris flagrisque caedere criminis peracios eo solo temperamento adhibito ne flagella in sanguinis effusionem exirent So careful he was that no blood should be shed and yet that very Pope Alexander the 3d. raised Armies and murdered many thousands of the poor Waldenses I am Sir Your affectionate Friend and Servant T. B. Buckden Nov. 4. 1679. A Letter to the Earl of Anglesey Answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome I Have had the Honour and Comfort to receive your Lordships very kind Letter and this comes to bring with my humble Service and Duty which are both due my hearty thanks for your continued though undeserved kindness For the two Queries your Lordship mentions they are at this time and in those Circumstances we and our Church now are most considerable and indeed deserve and require our timely and serious consideration whether we will serve God or Baal That is whether we will Notwithstanding our danger or Death with a generous and Christian courage and constancy maintain and profess our own Protestant Religion or for fear worldly ends and interest embrace the many gross Errors Superstition and stupid Idolatry of the Church of Rome This I say because I find it in a late Pamphlet positively affirmed that the difference between the Church of England and Rome is little only about some disputable Questions which do not hinder Salvation seeing it is confessed by Protestant Divines that Salvation may be had in the Popish Church and more cannot be had in that of Protestants So that it may seem to some to be an indifferent thing whether we be Papists or Protestants whether of the Roman or reformed Religion I pray God forgive them who believe and propagate this pernicious Opinion and give them the knowledge and Love of the truth But that I may come to the two Querirs The first is whether the Pope be Antichrist and to this I say 1. That though it be not much material what my Judgment is in this particular yet I do really believe the Pope to be Antichrist Some Reasons I have given why I think so in my last (a) Brutum fulmen or the Bull of the Pius 5. c. Observations 8. pag. 181. Pamphlet and have endeavoured to shew the groundless vanity of Grotius his opinion who would have Cajus Caligula and Doctor Hammonds Who would have Simon Magus to be Antichrist 2. The most Learned and Pious Divines of England ever since the Reformation and of Foreign Churches too have been of the same Opinion and Judg'd the Pope to be Antichrist so Jewell Raynolds Whitaker Vsher c. the Translators of our Bible into English in King James his time call the (b) In the Epistle of the Translators of the Bible to King James perfixed to our English Bibles of that Translation Pope THAT MAN OF SIN and in both our Universities the Question An Papa
Homily against the peril of Idolatry in the second Tome of our Homilies p. 11 12 c. our (b) See the last Rubrick at the end of the Communion in our present Liturgy and we have the same Rubrick in the same place in the second Liturgy of E. 6. Printed Anno 1552. Liturgy c. to which we may add the Canons of the Convocation in the year 1640. which however not confirm'd by Parliament yet by them 't is evident that the Clergy met in that National Synod declared Rome to be Idolatrous and grosly Superstitious in the seventh Canon And the truth of this were it the business of this Letter might evidently appear to omit other things by that adoration their Church gives to the Eucharistical (c) Vid. Concil Trident. Sess 13. de Eucharistia cap 5. Host after Consecration in the Sacrament and to the Cross (d) Vid. Pontificale Romanum Romae 1611. pag. 480. de ordine accipiend procession for to both these they give Latria which they themselves confess is due to God only and therefore must of necessity be gross Idolatry 4. And as the Church of the Jews in the ten Tribes and the Church of Rome now agree in this that the one was and the other is Idolatrous so as in the Church of the ten Tribes there were 7000 who kept themselves pure from Idolatry even then when Idolatry under Jeroboam and his Successors was the publick and received worship So in the Church of Rome now I doubt not but there may be and are many more thousands who in Spain Italy c. live in the Church of Rome and in external communion with it and yet do not communicate with her in her Idolatry and Antichristianism And these not only I but all Protestant Divines generally call the Invisible and true Church of Christ known to him though not appearing to the World to be such But for the Visible Church of Rome That is the Pope and his Adherents Clergy and Laity who acknowledge him Christs Vicar and Supream Head of the whole Christian Church who believe and profess the whole Doctrine of the Roman (e) The Popish Doctrine in which Popery property consists as it is different from truth and the â—hurch of England is summarily comprehended in their new Tâ—ent Creed published by Pope Pius 4. and is in some Editions of the Tâ—ent Council at the end of that Council So in the Edition of the Trent Council by Labbe Paris 1667. p. 224 225. in other Editions it is put into the Body of the Council So in the Edition of that Council at Antwerp 1633. we have that Creed Sess 24. de reformatione p. 450 451. in which Creed we have 12. new Articles comprehending their Popish Doctrine propâ—rly so called added to the ancient Creed of Constantinople which we receive and is the Creed used by our Church at the Communion Church and practise the Superstitious and Idolatrous ways of Worship approved and received by that Church these are no true Church of God but an Idolatrous and Antichristian Synagogue Objectio But it may be said that Protestant Divines generally say that Salvation may be had in the Church of Rome and therefore it seems to be a true Church of Christ a true Christian Church and therefore it cannot be an Idolatrous and Antichristian Synagogue in which no Salvation can possibly be had And therefore some of our Divines as Mr. Thorndike deny the Church of Rome to be Idolatrous others which I shall not name say that she is guilty of Material but not Formal Idolatry Solutio To this Objection I say in short 1. That 't is true our learned and pious Divines do usually grant that Salvation may be had in the Church of Rome 2. For what Mr. Thorndike in his Weights and Measures has said That the Church of Rome is not guilty of Idolatry it is only gratis dictum but no way proved And besides he denies that truth which the Church of England had affirm'd and he himself subscribed 3. For those who talk of Material Idolatry it is absolute non-sense For although in actual sins of Commission as in Idolatry Murther Adultery c. there be materiale peccati the act it self and formale peccati the obliquity of that act yet forma dat nomen esse there neither is nor can be any Idolatry Murder or Adultery without the form and obliquity of those Acts. So in a Man the Body is materiale Hominis and the Soul is formalis pars But no Man ever called a Dead Corps though it be Materialis pars the material part a Material Man it being evident that a Dead Corps is no Man at all So to call the Act which is the material part of Idolatry Material Idolatry is not sense for without the obliquity of the act which is the form 't is no Idolatry at all 4. When Protestant Divines say that Salvation may be had in the Church of Rome their meaning neither is nor without they deny their own Principles can be that those who live and dye in the Profession and Practice of the Popish Religion can be saved They say and prove that Popery is such a Mass of Errors Superstition and abominable Idolatry as cannot consist with Salvation For (a) 1 Cor. 6.9 Rev. 21.8 Idolatry (b) Rev. 14.9 10. Antichristianism were declared to be damnable when till Death persisted in But they say as there were seven thousand in the Idolatrous Church of the Ten Tribes who kept themselves from the pollution of Idols So they doubt not but there may be in the Church of Rome in the external Communion of that Church many thousands For the opinion of Protestant Divines concerniâ—g Salvation of Papists s e Mr. Chillingworth's answer to the Jesuit Father Knott cap. 7 8 17 c. p. 397 c. and Dr. Featly's Defence of Sir Humphrey Iâ—nds Vâ—a recta Lond. 1638. p. 148. in Alphabeto 3. Iâ—â—ius libri who by the Grace of God are kept from Communicating with that Church in her Idolatry and Antichristianism And these may obtain Salvation 5. They say that there are two things which may be to some who live in the Communion of the Church of Rome helps and remedies to serve them against the pernicious effects of Popery so that although it be in it self damnable yet it shall not be so to them And those helps are 1. True Repentance for that is Secunda Tabula post naufragium so that if they truely repent as I hope many of that Church does though they do not profess it and really forsake their Popish Superstitions and Idolatry they shall surely find pardon for their former sins which shall * Ezek. 33.15 16. never be laid to their charge and so for our Blessed Saviour's sake Salvation But unless they keep themselves pure from those pollutions or if not sincerely repent they neither have nor can have any well grounded hope or possibility to attain
were promised and by agreement contracted for to It was Lopes Jew call'd â—he Queens Physician one who undertook to Poyson the said Queen These are good Summs imploy'd to impious and bad purposes and are rais'd sometimes by the Jesuites themselves who are very Rich though they have vow'd poverty sometimes by the Pope the King of Spain Regulars of other Orders besides the Jesuites or our English Papists for all concurr to propagate the Catholick Cause God Almighty confound their Conspiracies and though we deserve it not preserve the bleeding Church and Nation Tuus T. L. A Letter Censuring the Trent Council's denying the use of the Cup to the Laity in the Eucharist My honour'd Friend IN answering to yours I shall acquaint you that in the Chapter and Session of the Trent Council you mention it is determin'd that it is not necessary that Lay-men and Priests who do not Consecrate should receive the Cup because say they there is no Precept which requires Communion in both kinds and therefore the Church has power salvà Sacramentorum substantiâ to add and take away some things in the administration of them But 1. It is evident in the Text that our Blessed Saviour expresly commands that they should all have the Cup Drink ye ALL of it Mat. 26.27 he does not say so of the Bread but only take eat so that they might with some more pretence have taken away the Bread 2. It is also certain that to drink the Cup is as much of the Substance of the Sacrament as to eat the Bread For as Meat and Drink are substantial parts of our food to nourish our Bodies in a natural way so the Bread and Wine in the Sacrament are substantial parts of our food to nourish our Souls in a Sacramental and Spiritual way 3. If there be 20 Priests at the Mass in the Church of Rome only one of them he that Consecrates receives the Cup And yet at the Institution there were 12 Priests the twelve Apostles none of which did Consecrate and yet all receiv'd the Cup Mark 14.23 So that it is very observable that concerning the Bread it is only said Take eat this is my Body But there is nothing express'd in any of Gospels that he bid them all eat or that they did all eat Whereas for the Cup we have 1 an express command in Matthew Drink ye All of this 2. And St. Mark as expresly tells us they did ALL drink it And therefore the Church of Rome had ill luck to take away the Cup seeing they might have taken away the Bread with less scandal to their Cause for acting against the express commâ—nâ— of our blessed Saviour who does 〈◊〉 expresly command them all to eat the â—read 2. But besides this Institâ—tion of the Sacrament in both kinds aâ—â— Christian Churches in the World both Men and Women Clergy and Laity receiv'd it in both kinds for above 1100 years after our blessed Saviour and all Christian Churches except Rome do so to this day That all in the Roman Church receiv'd in both kinds to omit many others we have the most signal Testimony of Cardinal Bona who is yet living or lately dead for there is an Epistle of his to the Bishop of Condom's Book dated Jan. 1672. This good Cardinal expresly says what I have done as you may see in his own words in the (a) SEMPER VBIQVE ab Ecclesiae primordijs usque ad saeculum 12. sub specie panis vini communicarunt fideles caepitqu paulatim ejus saeculi initio usus Calicis obsolescere plerisque Episcopis eum populo interdicentibus ob periculum irreverentiae effusionis Card. Bona. Rerum Liturgicarum lib. 2. Cap. 18. pag. 492. Editionis Romae 1672. Margent But they tell us that the whole humanity of our Blessed Saviour Body and Blood is in the Host and so the Laicks have the blood in that Host or Wafer Though this be a stupid and prodigious errour yet admit it that the whole body and blood of our blessed Saviour be in the Wafer or Host as they call it yet certainly they do not what our blessed Saviour requires drink the blood in that dry Wafer I am Sir Your Affectionate Friend and Servant T. L. A Letter charging the Tenet of the lawfulness of the burning Heretical Cities on the Church of Rome Sir IN obedience to your Commands I shall return some answer to the Queries you propose 1. Then when you inquire whether the Church of Rome may be justly charged with that Doctrine of burning Towns wherein Hereticks are though many Catholicks be in them I answer 1. That old Abraham as honest and just as the Pope no â—isparagement to his Holiness thought it (a) Gen. 18.23 24 25. unjust for God himself who is infinitely just and good to burn Sodom had but ten or any just Men been in it 2. But the Pope thinks otherwâ—se and I believe we may justly say it not only on him or particular Papists but to the Popish Church For 1. It is certain that their Canonists generally even the most approved and greatest of them such as John Semeca the Glossator on Gratian Cardinal Turrecremata c. hold and vindicate that Opinion The (a) Can. si audieris 32. Cap. 23. l. 5. Canon which you mention is taken out of Moses his (b) Deut. 13. Law by which Cities were to be burnt for the Idolatry of some And though Cardinal Turrecremata as you well know says truly that that was a Judicial Law and bound the Jews only to whom only it was given yet he adds that in the New Testament (c) DEBENT LONGE MAGIS in Nov. Testamento talia praecepta institui instituta servari Ad dictum Can. Si audieris §. 3. MUCH MORE OVGHT there such a Law to be MADE against Hereticks and OBSERV'D Now this Doctrine has never been condemn'd or censur'd as erroneous by the Church of Rome and then quae non prohibet peccare cum possit jubet Consult all their Indices Expurgatorij the Spanish Belgique that of Portugal c. And if you find that Doctrine damn'd in any of them I will recant 2. Nay 't is so far from that that the Books which assert this Doctrine are publish'd with the approbation and commendation of their Censores Librorum who are appointed by their Church by the (d) Nulli liceat imprimere quosvis libros de re bks sacris neque illos vendere aut apud se retinere nisi prius examinati probatique ab ordinario c. Câ—ncil Trident. Sess 4. In decreto de Editione usu sacrorum librorum Decree of the Trent Council to examine all Books which write of Sacred Things and meddle with Scripture as this and all their Canons do and not to permit them to be printed sine Licentia Superiorum without the care and approbation of their Superiours So that it is evidenâ— that the Books which maintain this Doctrine
of Quality from London that they report in your great Town that the Bishop of Lincoln had indeed Subscribed the Address but his Clergy refus'd to Subscribe But the truth is that beside my self and 3. Arch-Deacons above 600 of my Clergy have actually subscribed it and their Subscriptions are now in my hand Sure I am that his Sacred Majesties gracious Promise to protect the Church of England as by Law established is such especially from a Roman Catholick Prince as deserves the utmost of our thanks and gratitude and most worthy to be acknowledg'd in a most humble and hearty Address and I fear that the obstinate denying to give him thanks in an Address may give his Majesty some reason to say He had little reason to protect them who would not thank him for it Sure I am that it is a Rule and a rational one too in your Canon-Law That (a) Concilium Lateranum sub Alexandro 3. Anno 1180. depactionibuslicitis illictis Can. 2. Propter ingratitudinem quod actum est revocatur For your Queries 1. Whether our Oxford Statutes now in Print be confirm'd by Act of Parliament I answer that they are not but only by the King and my Lord Arch-Bishop Laud then our Chancellour 2. To the second Query whether our Chancellour or Convocation have or do dispense with some of our Statutes I answer that the Statutes give them leave to dispense with several things and other things are by Statute to which they are sworn declared to be indispensable For there is a Statute with this Title De materia dispensabili in which the particulars are set down in which they may dispense And another Statute de materia indispensabili in which no dispensation is allow'd which is an answer to your 3d. Query I do remember that before our new Statutes the King has sent his Mandamus which has been obey'd to make some Doctors who otherwise could not have got such Degrees So about 60 years ago in King Charles the First 's time one Pierce had a Mandamus to be Doctor and the young Poets amongst other Rhimes had these Verses That Blockhead Pierce that Arch-Ignoramus He must be Dr. by the King 's Mandamus And in the last King's time several Mandamuses came and took effect 4. As for your other Query what Lateran Council it was which forbid Bastards to be Ordained and plurality of Benefices I answer it was the Lateran Council before cited For 1. For Bastards the words of the Councils are these (b) Dictum Concilium Lateranum De Depositione Clericorum Can. 19. apud Joverium de Concil pag. 117. Col. 4. Neque servi neque spurii sunt ordinandi 2. For plurality of Benefices the same Lateran Council hath these words (c) In dicto Concilio apud Joverium page 118. Col. 1. Uni plura Ecclesiastica beneficia non sunt committenda For your 4 Querie whether our College Statutes in Oxon be confirmed by Act of Parliament I know not and I believe few are yet I have heard that the Statutes of All-Soul's have been confirm'd by Act of Parliament For your last Query Whether Colleges have some Charters from the Crown to confirm their Founders Statutes This is most certain that all Colleges have and of necessity must have such Charters from the Kings for without such Charters they neither are nor can act as Corporations I am Sir Your Affectionate Friend and Servant T. Lincoln A Friend of the Bishop of Lincoln's writ a Letter to his Lordship for his judgment about wherein Mr. Chillingworth's peculiar excellency above other Writers consisted The Letter quoted a Book of Mr. Corbet mentioning him very unworthily viz. The Relation of the Siege of Glocester where in p. 12. he saith we understood that the Enemy i. e. the Army of King Charles the First had by the direction of the Jesuitical Doctor Chillingworth provided great store of Engines after the manner of the Roman Testudines cum pluteis with which they intended to have assaulted the parts of the City between the South and West Gates c. The Bishop therein was acquainted how Mr. Corbet was a Famous Presbyterian and as Mr. Baxter hath Printed it in his Works The Author of the Relation of that Siege and of a Discourse of the Religion of England asserting that reform'd Christianity setled in its due latitude is the stability and advancement of this Kingdom The Letter likewise mention'd Dr. Cheynel another Famous Presbyterian having in a most vile and abominable manner insulted over Mr Chillingworth's dead Body and his immortal Book at his Burial and the Bishop was requested to send an account of what he had heard of Mr. Chillingworth's being at that Siege and of the other outragious extravagâ—nce of Dr. Cheynel and as to which the Bishop return'd the following Answer viz. SIR I Receiv'd yours and in the very troublesome Circumstances I now am my Love and Service remembred I shall give you a short answer to your particular demands in your Letter 1. For Mr. Chillingworth none ever question'd this Loyalty to his King what Corbet in his Book you mention writes of him that he was in the Siege of Glocester in the King's Army assisting it to take the City is a great commendation of his Loyalty and Truth for I know Mr. Chillingworth was there in the Siege but whether as a Chaplain or Assistant only I know not For going thither to see Sir William Walter my good Friend who was a Commander there I did also see Mr. Chillingworth amongst the Comanders there And further I know that he dyed not by the Sword but Sickness and in the Parliament Quarters that Cheynell Buried him and when he was put into his Grave Cheynell cast his Book in with him saying dust to dust earth to earth and corruption to corruption afterwards when Cheynell drew near his death he was something Lunatick and distracted and spoke evil things several of such his wild Sayings were signified to us in Oxon but being so long since I have forgot the very words All these particulars concerning Cheynell were certainly known and believed in Oxon. 2. I send you my 5th Reason about the Idolatry of the Church of Rome which they would not License at Lambeth I have a Tract finish'd almost in vindication of the 5th Reason and in answer to the Objections of three or four Divines of our Church against it which if the good God and Father of our Lord Jesus Christ graciously grant me life and health I purpose to publish and then you may expect to have two or three Copies of the whole Tract Lastly you desire to know wherein Mr Chillingworth's Excellency above other Writers did consist So that you seem to take it for granted that he has an Excellency if not above all yet above many or most Writers and I think so too But then the Case must be cautiously stated for his excellency we speak of cannot consist in any extraordinary knowledge he
prophanare Vnde Sacerdos quantumcunque polluâ—â— existat divina non potest polluere Sacramenta quae purgatoria cunctorum pollutionum exiscunt The Sons of Eli the High Priest are called Sons of Belial and such as knew not the Lord 1 Sam. 2.12 yet 't is not to be doubted but that their Administration of the Holy things was useful and profitable to God's People Yet this we must say that though the sinfulness and prophaneness of Ministers cannot directè and per se make the Sacrament invalid it may indirectly and per accidens occasion the Sacraments not doing the People so much good as might otherwise have happened And thus the Sons of Eli 1 Sam. 2.17 are said to have made some abhor the offerings of the Lord and v. 24. to make the Lord's People transgress I shall now proceed to shew that the Validity of the Sacrament depends not on the intention of the Priest The Papists say first in general that the intention of the Priest is required And that Secondly By Intention they understand Voluntatem faciendi quod facit ecclesia Bellarmine takes a great deal of pains to clear this Tenet of the Church of Rome from absurdity But Omnia cum fecit Thaida Thais olet God as the King of all sends his Ministers of the Gospel as his Embassadors Now what matter is it what the Embassador intends if he delivers his King's Message well If a Man gives a Gift and sends it by another the intention of the Giver is only considered and not that of the Messenger But to urge the matter more closely if the efficacy of the Sacrament depends on the intention of the Priest then according to the Papists will it be in his power to deprive the People of that and even of Salvation it self And then again none but the Priests themselves can tell whether Idolatry be committed or no. For Papists are bound to â—orship the Consecrated Bread Cultu latâ—â—â— and they all grant that if after Consecration the Bread should not be Transubstanâ—â—ated they are gross Idolaters Now who can tell what the Priest intends in Consecration Moreover since Order is a Sacrament with the Romanists that they cannot know the intention of the Priest it must necessarily follow that instead of their being able to know that their Pope is Infallible they are not able to know that he is a Pope at all For he cannot be a Pope unless he was made a Bishop But whether he was ever made a Bishop or whether he or any else in the Câ—urch was ever Baptized and made a Christian none but the searcher of Hearts knows And so it must necessarily follow that all Papists while such must perpetuae incertitudinis vertigine acti in aeternum dubitare But so absurd is this Tenet of the intention of the Priest as essential to the validity of the Sacrament and the ill Consequences of it so very many that we are told it out of the History of the Council of Trent a Bishop in that Council Disputing largely against it the Historian saith of him Tantae erant rationes à se adductae ut caeteros Theologos in stuporem dederant Vide fis Historiam Tridentinam lib. 2. p. 276. Leidae â—editam Anno 1622. Of a Presbyterian Divine reporting publickly That Bishop Sandersoâ— died an Approver of that Sect and of a Paper attested by Bishop Barlow to the contrary and of the contrary likewise appearing out of Bishop Sanderson's last Will and Testâ—ment OF the shameful Calumnies of Papists in reporting that some of the Fathers of our Church died Papists though they had been the greatest Zealots against Popery an Instance is given by one who was a Convert from the Church of Rome to that of England and Authour of a Book call'd The Foot out of the Snare Printed at London Anno 1624. and where in pag. 18. he mentions how Dr. King Bishop of London in a Sermon on the 5th of November had represented the Jesuits and Jesuited Papists as notorious Architects of Fraud and Cousenage and saith that the Bishop spoke those words prophetically as by a kind of fore-instinct how he should in his memory suffer by their Forgeries the which he did by their lying Book called The Bishop of London's Legacy making him die a Papist and which Book as he saith was writ by one Musket a Jesuit and â—â—lates in p. 80. how a Priest of the Church of Rome told him He was sorry that ever their Superiors should suffer such a Book for that it would do the Romanists more hurt than any Book they ever wrote And he might well say so it being most true what the Lord Bacon said That Frost and Fraud have always foul ends And as Bishop King was thus in his Memory basely attacked by a Papist so our great Bishop Sanderâ—on was by a Presbyterian Divine who shall not be named out of honour to a Noble Lord his Patron And it is not to be doubted but that Dr. Sanderson who had been ordain'd Deacon and Priest by that Bishop King as Walton tells us in the Doctor 's Life had been sufficiently inform'd of that Popish Calumny design'd to blast Bishop King's Reputation and therefore Bishop Sanderson did take care that Posterity should be sufficiently apprised of the Faith he intended to live and die in by his giving the world a notification thereof in his last Will and Testament the which was by him perfected on the 6th day of January 1662. some few Weeks before his Death for he died on the 26th day of that Month and his Will was proved in the Prerâ—gative Court at London on the 28th of March 1663. The Witnesses Names to the Will are Josiah â—uâ—len Ja. Thornton Edw Foxley Bishop Barlow who since succeeded Bishop Sanderson in the Dioces of Lincoln did while he was Provost of Queens College in Oxford sign an Attestation of the factum of Bishop Sanderson's dying as he had lived a true Son of the Church of England and of a Presbiterian Divine calumniating him for the contrary and delivered the following Paper to the late Minister of Buckden for his information in the Matter of that Factum There was one of Bishop Sanderson's Sermons preach'd on this Text But in vain do they worship me teaching for Doctrines the Commandments of men Mat. 15.9 This Posthumous Sermon was printed on this occasion Mr. Roswel B. of D. and Fellow of Christ Church College in Oxon meeting with Dr. Tho. Sanderson the Bishop's Son he shows him a Copy of this Sermon fairly writ with the Bishop's own hand Mr. Roswell read lik'd and desired it might be printed but the Dr. deny'd because the Bishop had commanded none of his Papers to be printed after his Death Mr. Reynel Fellow of C. Christi being in Lancashire found that a Presbyterian Minister had possessed many of that Country with a belief that Bishop Sanderson before his death repented of what he writ against the Presbyterians and on his death bed would
Conscientia c. He was a Non-conformist and so cautè legendus but he was a Man Rational and his Reasons are commonly consequent 2. His Resolutions short and perspicuous 3. The Texts he urges pertinent so that when he 's out which is not usual you lose not much and when he 's right you have it in a little time 4. Fridericus Baldwinus a Lutheran he was and cautè legendus as to that Point de Casibus Conscientiae Witterburg 1628. 5. Casp Erasmi Brochmanni Systema Vniversae Theologiae in quo singuli Religionis Christianae Articuli Controversiae priscae recentes Polemicae expediuntur praecipui Conscientiae Casus è Verbo Dei practicè deciduntur Vol. 3. in Quarto Lipsiae 1638. There be former and worse Editions 1. For Popish Casuists they are many and some (a) Antonius Divina consists of twelve parts and six or seven Vol. in Fol. of them voluminous amongst them such as these are of great Note and Authority 1. Manuale Confessariorum c. per Martinum Azpilivetum Navarrum Paris 1620. Octavo 2. Fran. Toleti Cardin. de instructione Sacerdotis c. Lib. 8. Rothomagi 1630. Octavo 3. Vincenti Filliucii Questiones Morales Colon. Agr. 1629. Fol. as full and learned as any among the Jesuites of which sort of Casuists we do not mince the matter nor as some do with soft and ambiguous words mollify their horrid opinions I shall name one or two who speak plain Popery and confidently profess and indeavour to prove their most desperate opinions as for instance 1. Antonii de Escobar Theologia Moralis Lugd. 1646. Octavo This is a good Edition but there are two better ones at Lyons and another at Brussels 1651. 2. Thoma Tamburini Societat Jesu explicatio Decalogi Lugd. 1659. Folio 3. And that we may know what his erroneous opinions be and where to be found we have a Catalogue of no less than one hundred and three pernicious Errors found in his works in a Book printed in the same place and same year that Temburinus his cases of Conscience were published the Book has this Title Extrahit de plusieurs erreurs maximes pernicieuses contenues dans une volume du Pere Tambourin Jesuite c. Imprime à Lyon en la presente Anne 1659. Quarto 4. He who has a mind to see more of the Jesuites Casuistical Divinity may consult the Theologia moralis Pauli Laymann Jesuitae Lugd. 1654 and Francisci Bordoni propugnaculum opinionis probabilis in concursu probationis operum Bordoni Tom. 6. Lugd. 1668. Fol. 5. And lastly Vid. Amadai Guimonii opusculum singularia universae ferè Theologiae moralis complectens adversus Quorundam expostulationes contra nonnullas Jesuitarum opiniones Morales Lugd. 1664. 4â— He endeavours to justify all the Jesuites extravagant and wild opinions laid to their charge by the Jansenists in their (a) Vid. Lâ—d Moâ—â—aâ—ii Lâ—â—â—ras Pâ—â—â—iâ—câ—â—â—â— de Mâ—â—â—â— Pâ—â—â—â—â— Jâ—sâ—â—â—â—â—â— Discâ—plâ—â—â— Câ—â—â—â— 1â—05 in 〈◊〉 Provincial Letters and the Jesuites Morals (b) The Jeâ—uâ—e 〈◊〉 â—als collected out of their own Books by a Dr. of Sorâ—on Lâ—â—d 1670. Fol. and the mystery (c) In 4 or 5. Vol. in 8â— Notand that there is Dâ—cretum conditum in Congregatione Generali Romanae Vniâ—â—â—salis Iâ—quisitionis c. Dâ—tum Rome 1641. in quo â—â—â—ia edita edenda â—a 〈◊〉 â— c â—tâ—a quam pro Jansenio proâ—iâ—â—â—tuâ— ne quis legat retineat â— and yet ever siâ—ce they write read and retain such Books amongst them of Jesuitism and to do this he shews that many eminent Authors and Writers of the Roman Church before and besides the Jesuites maintain'd with approbation the same opinions so that this work of Guimenius is a Common Place Book and Repertory for us Hereticks wherein we may find all the most impious and wild opinions of the Church of Rome particularly cited by Guimenius and eight or ten or more eminent and approved Writers of that Church who publickly held and defended them 22. Besides Popish Casuists they have many Writers whom they call Summistae who have put almost all heads of Divinity in an Alphabetical Order and then explain each by way of position case or question There be a World of such Writings the old ones before Luther when they Writ most secure speak plain Popery the latter are more cautious and cunning yet suffficiently erroneous I shall name two only 1. Summa Vniversae Theologiae Raynerii de Pisis Ven. 1585. Quarto 2. Summa Ecclesiasticae Disciplinae totius juris Canonici aucta recognita Lugd. 1598. Authore Pet. Crespelio He is the most significant amongst them He does under every Head cite passages out of Fathers Councils Historians Schoolmen c. And any thing which he thinks makes for the Catholick Cause what such Writers say their Books being in an Alphabetical Order is soon found and therefore if in reading them little truth is got little time is also lost in seeking it of these sort of Writers are Antonius Archi-Episcopus Florentinus Card. Cajetan Turre-Cremata in his Summa Ecclesiae a Book by reason of the Cardinals Authority and Learning considerable as also which occurs in the end of his Summa for his Apparatus super Decreto (a) Extat hoc Decretum Gr. Lat. apud Binium Concil Tom. 8 p. 851. Edit Paris 1636. Vorionis Graecorum in Concilio Florentino ab Eugenio Papa 4. Promulgato Augustinus de Ancona and a Rabble of such Romish Janizaries the Popes Pretorian Band Capitolii custodes Pontificiae omnipotentiae Jurati vindices 23. Seeing every Divine of the Church of England is bo nd to subscribe and defend the Doctrine and Discipline of our Church against all Adversaries and none can do that till he know what the Doctrine and Discipline is and where 't is authentickly to be found and seeing the Works of Jewel Raynolds Hooker Laud and Whitaker c. tho they are the Works of Learned and Great yet Private men nor is any Son of the Church of England bound to subscribe to all they say It must therefore be consider'd what Books as to our Doctrine and Discipline are Authentick and own'd by our Church as such and of this kind we have only four That is 1. Our Articles 39. First compos'd and agreed on in Synodo London 1552. i. e. 6. Edwardi 6 ti and Printed in Lat. 1553. They were 42. they were after 1562. Eliz. 5. revised in the Convocation at London reduced to 39. and publish'd in Latin 1563. A Copy of which is in Bodley's Library amongst Selden's Books with the Original Subscriptions of the Clergy annexed to it 2. Our Book of Homilies compos'd five years before the Articles Anno. 1. Edward 6 ti 1547. 3. Our Liturgy which was first published 1549. then revised by Cranmer and Bucer and published 1552. That is 6 to Edvardi 6 ti and (b) Vid. Stat. 5. 6to Ed. 6ti cap. 1. left established at his Death abolish'd by Mary
(c) Stat. 1. Mar. Sess 2. cap. 2. and again established (d) Vid Stat. 1. Eliz. cap. 2. by Queen Elizabeth with some alterations 1558. 4. Our Book of Ordination all these confirm'd by Parliament and Convocation and so by the Supream Power Ecclesiastical and Civil and so whatever is contained in those four Books which concerns either Doctrine or Discipline is Authentick and Obligatory to the whoâ—e Church and Nation and all persons whether Clergy or Laity This our Common Lawyers will admit and no more because as they would have it to diminish the Ecclesiastical and encrease their own Civil Power No more are confirm'd by Act of Parliament but we say and can prove (e) Vid. Mâ—c de Excommnicatione Câ—â—cellario missum 166. that there are other Books which are and de Jure should be as Authentique and Obligatory as the former four As 1. Our Ecclesiastical Canons made in Convocation 1. Jacobi 1603. 2. The Provincial Constitutions Quas Collegit Guil. Linwood erat primo (f) M. Parker Antiquit. Britan. in Guil. Câ—ichly p. 285. Officialis Curiae de Arcubus dein custos privatiâ— sigilli ac demumâ— Menevensis Episcopus Glossis Illustrare (g) â—a Linwood in Praesat Incepit 1423. perfecit (h) Vid. Glossam ad constitat Finaliter Verbo Râ—moto pa. 161. Col. 3. Edit Par. 1505. de Haereticis Lib. 5. Glossas illas circa Annum 1429. Constitutiones has cum erant in Synodis Provinciae Cantuariensis conditae Provinciam illiam solum obligasse Constitutiones Legatinae Othonis Othoboni erant Legati Pontificis in Anglia sub Hen. 3. cum Glosses Joh. de Aton Canonici Lincolniensis Notand 1. quod Guil. (i) In Gâ—â—◠〈◊〉 Verbo 〈…〉 â—xdâ—cto Linwood citat hunc Joh. de Aton Lâ—nwoodo erat antiquior 2. Constitutiones hâ—s Angl. Vniversam obligasse conditae enim erant in Conciliis (k) Vid. M. 〈◊〉 ad 〈◊〉 1237. in 〈◊〉 3. p. 446 447. ubi aderant utriusque Provinciae Episcopi Pontificio Legato Praeside Now all these Canons and Constitutions Provincial and Legantine and indeed the whole Canon Law is still in use in all our Ecclesiastical Courts and Obligatory so far as they are not inconsistent with 1. The Law of God 2. The Law of the Land or the Prerogative Royal as may appear by many statutes k not yet abrogated (l) Vid. Sâ—â— 2â— Hiâ— 8. â—â—p 19. â—â—â—ne which is â—â—nfirm'd 1 Eliz. cap. 1. Vid. Eâ—iâ—â— 2â— 35. Hâ—â— cap. 8. cap. 16. That the Doctrine and Discipline of our Church are Authentiquely contain'd in the foresaid Books Canons and Constitutions being certain and confess'd The next query will be how and by what means a young Divine may come to know the true sense and meaning of those Writings c. In answer to which Query with submission to better Judgments I say there can be no better means to know the true meaning of Articles Canons and Constitutions c. than by a diligent and intelligent reading the Works of those excellent Persons who ab origine contriv'd those authentique Writings ejusdem enim est exponere cujus est componere or since successively have defended them against all the Adversaries of our Church and Pope Presbyter and Phanatick and that with success and Victory I mean such as Cranmer Bucer (l) Buceri Scripta Anglicana praecipuè Basil 1577. Vâ—t Argentorati He was Reg Professor at Cambr. Pet. Martyr (m) He was Prâ—fessor of Theol. at Oxon Jewel Raynolds Whit-gift Bancroft Hooker Joh. White Davenant Abbot Crakanthorp Field Laud Chillingworth As for our late Writers or Scriblers rather to spend time in reading them is to mis-imploy and lose it and to speak freely many Apocryphal Pamphlets let him who likes them call them Books have been of late years Writ and Licensed which datâ operá ex professo endeavour to confute the establish'd and known Doctrine of our Church and all Reform'd Churches in Europe and maintain Positions which are evidently Socinian Popish or Pelagian whence we have too much ground to wonder why any Son of the Church of England for so these Scriblers call themselves dare Write or License such Apoc. Books which they are bound by Law and Conscience to condemn And as a Divine should and ought to know the Doctrine and Discipline of our Church that so he may be able to teach and vindicate it from the Cavils and Oppositions of our Adversaries so he ought to know what are the erroneous opinions of the Enemies of our Church especially the Papists for no man can confute what he does not know To Write against Rome and confute her for her Doctrines she does not hold is a calumny not a just confutation All that Lombard or Bellarmine or Vasquez or Cajetan hold is not presently to be laid to the charge of the Roman Church but such things as she by publick Authority owns in her Authentick Constitutions c. Popish errors then are either Fidei aut facti in credendis aut agendis such as concern their Doctrine and Discipline 1. For their Credenda and Errors in Doctrine they have declared authentickly 1. In their Trent (n) And so in all those Councils they call Oecumenical and approve tho we do not as the Nicene Council and about thirteen more which came after it whatever Errors be in any of these they do and must own for seeing they do approve those Councils they must approve their Positions and Decrees We have a Catalogue of what Councils the Church of Rome acknowledges prefix'd to the Corpus Juris Canonici Paris 1618. Fol. and to the last Edition of that Law Lugduni 1661. Quarto Council the best Edition at Antwerp 1633. Octavo of which before pag. 18. 3. 2. In the Chatechismus Tridentinus ex decreto Concil Trident. jussu Pii Papae 5. There are very many Editions but the best is that at Paris 1635. Octavo 3. In their Popes Bulls 1. Eccloge Bullarum Pii Quarti 5 ti Gregorii 13. Lugduni 1582. Octavo Item 2. Literae Apostolicae c. de officio Inquisitionis cum superiorum Approbatione Romae 1579. Fol. Extant hae Literae cum altarum Auctario in calce Directorii Inquisitionis per Nicol. Eimericum Ven. 1607. 3. Nova computatio Privilegiorum Apostolicorum Regularium mendicantium c. per Emman Rocherum Turnoni 1609. Fol. In which collection we have the Bulls of about 44 Popes 4. Bullarium Romanum Novissimum a Leone magno ad Vrbanum 8. Tom. 4. Fol. Romae 1638. Edidit Mar. Cherubinus extat editio hujus Bullarii alia posterior additis Vrbani Innocentii Constitutionibus auctior Lugduni sumptibus Phil. Borde c. This last Edition is best 1. Because it contains more Bulls 2. Because I find many things in this last Edition of Lyons which being damn'd by the Inquisitors are to be expung'd (o) 〈…〉 19. 〈…〉 â—â—gâ—um 〈…〉 〈…〉 Inâ—◠〈…〉 â—â—um Ib.
and Civil Prudence and that is (b) Libro 5. Digest Tit. 17. de Regulis Juris Antiqui it contains above two hundred Maxims of Law and Reason so many Principles and Axiomes of greatest Evidence and Authority being great Truths Universally received in the Roman Empire Pagan and Christian by Divines as well as States-Men and Lawyers And because there is hardly any Rule so Universal but it may admit of some exception or limitations so those Regulae Juris have been cautiously and learnedly explain'd by several eminent Lawyers Such as De Regulis juris Scripserunt 1. Everand Broncherst 12. Lugd. Bat. 1641. one of the last and best 2. Jac. Cujaciâ—js Octavo Basil 1594. 3. Pet. Faâ—er Lugd. 1590. 4. Philippus Decius cum additionibus Octavo Lugd. 1601. De Indicibus Expurgat 30. It will be of great use for a Divine to be acquainted with the Roman Inquisitor's Arts impious Knavery and Fraud in purging and correcting corrupting Authors in all Arts and Faculties sâ—me of the Fathers not excepted for this purpose we may consult 1. The Popes (c) Vâ—d Plures â—â—nâ—isiâ—â—m constitationes de Libris expurgandis in Ballario Cheâ—â—iâ—i In Indâ—â—â— Ballarii â—â—tatas verbo â—â—â—i Prohibiti Bulls about their expurgatory Indices as first the Bulls of Pius 4. 1564. In Bullario Cherubini Rom. 1638. Tom. 2. pag. 81 82. 2. That of Clement 8. 1595 In the same Bullarii â—om 3. p. 37 38. Vid. Ibi citata de Congregatione Indicis That is a congregation of Cardinals who consulted about perfecting the Index Expurgatorius 2. For the Rules and Directions given the Inquisitors for prohibiting what Books they pleased we have them as given by the Authority of the Trent Council in the end of some Editions (d) Vid. Concil â—â—idâ—â—t Antwerp 1633 Octavo Iâ—caâ—ce Post Indicâ—â— and in the Editition by â—abbe Par. 1667 p. 230 231 c. of that Council For the Indices expurgatorii themselves 't will be of very great use to have one or more of them for there are many and if possible of their own Editions amongst those we have 1. Index Tridentinus published by themselves at the end of those Editions of the Trent Council named here in the Margent and many times elsewhere 2. Index Hispanicus Madriti 1612. Fol. Several other Editions there (e) Madrit 157â— 1584. Salmurii 1601. Madriti 1614. 1628. Hispali 1632. Madriti iterum 1640. are both before and since that time that which is beyond all others most compleat and useful is that Madriti ex Typographaeo Didaci Diaz Fol. 1667. In which we have four or five thousand Authors damn'd absolutely or to pass with a Purgation corrected not amended but corrupted (f) Si Episcopus Presbyter aut Diaconus Chart am falsaverit aut falsum Testimonium dixerit deponatur In Monasterium detrudatur quam diu vixerit Laicam tantummâ—ò communionem accâ—piat Concil Agathense Agathae in Gallâ Narbonensi Celebratum 506. Caâ— 50. 3. Index Libr. Prohib Alexandri 7. Jussu Edit Rom. 1664 1665. extat etiam 1667. Fol. In this last Edition the Index Tridentinus is join'd with it and many Decrees of the Congregatio Judicii wherein they name particularly and censure Books which elsewhere I find not extant Some of theâ—e Decrees are extant in a Book with this Title Lâ—bâ—â—â—m post Indices Câ—â—â—â—tis 8. prohibitorum Decreta omnia hactâ—â—us Edita Romae 1624. Octavo It is bound up with the Index Librorum Prohibit Romae 159â— Octavo 4. The Portugal Index Olysipone 1624. in Folio Continet 1. Indicem Romanum 2. Indicem Prohibitorum Lusitaniae 3. Indicem Expurg à p. 195. Vid. Paparum Bullas ex Librorum Expurgandoram Regulis ibidem in Principio antè Indicem 5. Index Expurgator juxta concil Trident. Decretum Philippi 2 Regis Catholici jussu Albani Ducis consilio ac Ministerio in Belgio concinnatus 1571. a Fran. Junio Editus 1586. Vid. Epist Dedicatoriam Praefat. Junii Diploma Regis Catholici praefationem B. Ariae Montani dicto Indici praefixâ— Lastly I would commend four Authors to you 1. Historia Conciliorum Generalium in 4 Libros distributa Authore Ed. Richero Doctore Sorbonico Printed at Colon. 1680. and again at Colon. 1683. 2. Joh. Launoii Parisiensis Theol. Epistolae in eight parts or volumes They are both Sorbon Doctors and yet boldly and learnedly Write against very many Errors and Corruptions of the Church of Rome Some one or more of these will be very useful where it is to be observed 1. That in their Indices Authors and Books are distinguished into three Classes 1. In the first Classe The Books and Authors too are damn'd in this are all Hereticks amongst which all Protestants are reckon'd and all their Books writ of Religion 2. In the second Classe Books damn'd but not their Authors when the Authors are Catholicks and yet their Books absolutely forbid 3. In the third Classe such Books writ by Papists or Protestants as being purg'd may pass By this we may come to know 1. the best Books i. e. Those condemn'd by them Magnum aliquid Bonum est quod a Nerone damnatur 2. By considering their Indices we come to know the best Editions of many good Books for they name the Edition of every Book to be purged so that if we have that Edition they name or any before we are sure it has not been in their Purgatory c. nor by putting in or leaving out corrupted Editions 3. Their Indices Expurgatorii for that use we may make of them are very good and Common-Place Books and Repertories by help of which we may presently find what any Author by them censur'd has against them It is but going to their Index and by it we are directed to the Book Chapter and Line where any thing is spoke against any Superstition or Error of Rome so that he who has the Indices unless Idle or Ignorant cannot want testimonies against Rome I beg your pardon for this tedious and I fear impertinent discourse I have not had time to read it â—ver again to correct mistakes and may be you may loose time if you do but I dare and do 〈◊〉 trust you with all mine infirmities being well assur'd that as your great judgment will soon find so your no less candour can and will pardon my errors and not wilfâ—â— mistakes sure I am this however rude scribble may be some little evidence tho not of my ability yet of a great desire and willingness to serve you If you desire to see any of the aforemention'd Authors you may command and have the sight and use of them some very few excepted for they are in the possession of Sir Your Affectionate Friend and Faithful Servant T. Barlow Sir Having lately heard from you how you desire that I should further give you lumen de Lumine about the Socinian and Arminian controversies and the Writers pro and con you may
their Ecclesiastical Preferments and all Strangers some few excepted gave one whole years Revenue This Dr. Burnet tell 's you in the 1. part of his History of the Reformation p. 21. And gives you the Authentick Record for it in the end of that first part of his History amongst the Collection of Records lib. 1. num 5. page 7 8. where you will have the motives which moved the Clergy then to give such a prodigious subsidy I can say no more at present save that I am Your affectionate friend and obliged servant Tho. Lincolne A Letter to Mr. R. S. VVHAT you say of our late Antiquities is too true we are alarm'd by many Letters not only of false Latine but false English too and many bad Characters cast on good Men especially on the Anti-Arminians who are all especially Dr. Prideaux made seditious persons Schismaticks if not Hereticks nay our first Reformers out of Pet. Heylin's angry and to our Church and Truth scandalous writings are made Fanaticks This they tell me and our Judges of assize now in Town say no less I have not read one leaf of the Book yet but I see I shall be necessitated to read it over that I may with my own Eyes see the faults and so far as I am able indeavour the mending of them Nor do I know any other way but a new Edition with a real correction of all faults and a declaration that those miscarriages cannot justly be imputed to the Vniversity as indeed they cannot but to the passion and imprudence if not impiety of one or two who betray'd the trust reposed in them in the managing the Edition of that Book I am of your opinion that if good Dr. C. would finish and communicate his animadversions he would do a kind office pâ—us vident oculi quam oculus though I hope we shall being now awakened set those to work about that Book whose eyes and care will be critical enough to see without Spectacles and without partiality to correct the errours which either ignorance or disorderly passions have produced God Almighty bless you all yours and Sir Your most obliged faithful and thankful Servant T. B. Another Letter to Mr. R. S. about the same Subject Sir FOR the Antiquitates Universitatis Oxon. which you mention The Author was one Mr. Wood of Merton Colledge who writ them in English but they were put into Latine at Christ-Church by the Order and authority of the Dean And as you truly observe the Latine is very bad and indeed very (a) In the Epiâ—tâ—e to the King in the beginning of it Commentariis boni consulat is not Latine c. false many times The Translators subscribe the Authors Epistle with his name which in English was Anthony Wood Antonius a Wood had they said Antonius a Sylva it had been Latine but Antonius a Wood is neither Latine nor Sense The truth is not only the Latine but the History it self is in many things ridiculously false p. 114. libri 2. They say that Burgus subtus Stainesmoram is in Cumberland whereas all know that it is in Westmoreland about 20. miles distant from Cumberland In that 2. Book pag. 122. They say that I was born in vico vocato Orton whereas I was born in no Village at all but in a single house two miles from Orton In the 1. Book of those Antiquities p. 285 286. you have a story told in English and Latine to make our Reformation and Reformers ridiculous and in that p. 286. The Translater makes himself ridiculous for his gross Ignorance For speaking of one who was Clericus Signetti as he calls it that we might know what the Signettum was he adds Sigillum ita Regium privatum nuncupamus so that if his Latine and Logick be true the Signet and Privy-Seal are one and the same thing which I believe that Excellent and Worthy Person my Lord Privy-Seal will not allow Mr. Wood who was the compiler of those Antiquities was himself too favourable to Papists and has often complain'd to me that at Christ-Church somethings were put in which neither were in his Original Copy nor approved by him The truth is not only the Latine but also the Matter of those Antiquities being erroneous in several things may prove scandalous and give our Adversaries some occasion to censure not only the University but the Church of England and our Reformation Sure I am that the University had no hand in composing or approving those Antiquities and therefore the Errors which are in them cannot de jure be imputed to the Vniversity but must lye upon christ-Christ-Church and the composer of them I am Sir Your faithful Servant c. Some Quotations out of B. Barlow's Manuscript-Answer to Mr. Hobbs Book of Heresy wherein is proved the Papists gross Hypocrisy in the putting Hereticks to Death VVHEN the Church of Rome delivers over some impious and degraded person to the secular Power to be punisht with Death for to that end they (a) Ad hoc sit ista traditio ut puniatur morte Hoâ—iâ—nsis apud Panoâ—m ad Caput nâ—â—imus 27. § 8. extra de vâ—rb sig Aquinas 2. 2. Qu. 11 Aâ—â— 3. relinquit jâ—dicio saeculari exterminanâ—â—m per mortâ—m So Linwood Lib. 5. de hâ—ereticis cap. 1. Verbo paena in gl deliver him then the Bishop who delivers him to the Secular power Intercedes Efficaciter ex Corde so says the Rubrick for the person in these words (b) Pontificale Romanum Romae 1610. p. 456. vid. cap. novimus 27. extra de verborum sig Panorm ibid. § 8. 9. Domine Judex râ—gamus vos cum omni Affectu quo possumus ut amore Dei Pietatis misericordiae intuitu nostrorum interventu precaminum miserimo huic nullam Mortis vel mutilationis periculum Inferatis Now this is strange Hypocrisy for the Secular Magistrate can neither alter nor * The Secular Magistrate must believe not examine the Sentence of the Ecclesiastical Judg. Cook s reports part 5. de Jure Regio eccle p. 7. Edit London 1612. moderate the Sentence but if otherwise he will not must be compell'd to execute it (c) Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad bullam Alexandri Papae 4. in bullario Cherubini tom 1. p. 116. Concil Trid. sess 25. C. 20. de Reformat in Criminal Capit Edit Antwerp 1633. p. 623. cogantur omnes Principes c. Cogendi sunt magistratus officiales quicunque ad exequendum sententias c. So that Luther justly said (d) Articulo 33. inter artic a Leone 10. damnatos sic verbis ludunt in mortibus Innocentium Nor does (e) Roffensis operum p. 642. Roffensus though he endeavours it give any just Answer or Apology for that their practice And Panormitan instead of answering the objection does indeed confirm it for when he had told us that the Prelate who delivers the condemned and degraded person to the Secular Judge should intercede
all might have and as they were concern'd read them Though the Church of Rome now impiously prohibits the having or Reading the Scriptures in any vulgar Tongue 2. As they had the Scriptures so they had some of the Greek Fathers Translated in Latin For instance they had Irenaeus Translated into Latin for 't is certain he writ in Greek so as the Original Greek Copy is lost and neither they nor we can find it And 't is certain that they had many other Greek Fathers Translated into Latin as appears by their Canonists Schoolmen and other Latin Writers who Cite Chrysostome Basil Nazianzen c. who understood no Greek and therefore made use of their Latin Translations only It is also certain that they had in their Liberaries many Greek Fathers which lay there Untranslated But how many were Translated into Latin and how many were not I know no Man has or indeed can tell In the tenth Century which all learned Men even Papists call Saeculum indoctum for the horrid Ignorance of that Age and those five Centuries which followed till Luther Evangelical Truth and Greek were rare commodities at Rome Latin was the Language of the Beast in those six Centuries Their Canonists and Schoolmen understood no Greek nor good Latin as is well known to all who know them Nay he who understood and studied the Greek Tongue was suspected to be an Heretick And no wonder seeing the Greek Tongue was condemn'd in their (d) Cap. Inter Solicitudines 1. Clem. 4 De Magistris Canon Law For when Pope Clement the 5th in the General Council at Vienna Anno 1312. had Decreed eight Professors of Tongues to be Established in five Universities Rome Paris Oxford Salamanca and Bononia two in Hebrew two in Chaldee two in Arabick and two in Greek publickly to teach those Languages in their Canon Law before cited the Greek Tongue is left out in all the Editions I have seen (e) Corpus Juris Canonici cum Glossis Paris 1519. Old and New (f) Corpus Juris Canonici cum Glossis Paris 1612. sine Glossis Paris Anno. 1618. Lugduni Anno. 1661. both in the Rubrick and Text it self And the Author (g) Johan Andreas Boniensis verbo Hebraicae of the Glossa there gives the Reason why the Greek Tongue is left out of the Law though it was in the Canon of the Council of Vienna Quia Graeci sunt Schismatici The Greeks as the Glosse Confesseth were anciently obedient to the Pope but now when Pope (a) Johannes Papa 22. An. Pontificatus 2. Annoque Dom. 1316. vid. Glossam ad Calcem Proaemii ad Clementinas verbo Pontificatus John Published the Clementines they were Schismaticks and therefore the Greek Tongue was damn'd at Rome where Ignorance was the Mother of their Antichristian Devotion Hence that horrid Ignorance of the Greek Tongue which prevailed in the Papacy before the Reformation even in their greatest Schoolmen and Canonists To give you an Instance or two They give us the Derivation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tell us Istud vocabulum fit ex duobus vocabulis ab Allo quod est alienum goro sensus Stupid Ignorance and nonsense There is no such word as Goro to signifie sense or any thing save that they wanted sense themselves And an Old Schoolman my name-sake Thomas de Argentina gives us the Derivation of Latria thus Istud vocabulum fit ex duobus vocabulis a la quod est laus Tria quod est Trinitas quia Latria est laus Trinitatis So great was their Ignorance of Greek sed transeat cum caeteris erroribus 3. As they had Scripture and Fathers Translated into Latin so they had Councils too Dionysius Exiguus Abbas Romanus in the sixth Century Translated the Codex Canonum Ecclesiae Vniversae which next the Bible is the most Authentick Book the Church ever had into Latin and most impiously (b) He leaves out the Catalogue of the Canonical Books of Scripture in the last Canon of the Council of Laodicea pag. 86. Edit Paris 1628. 2. He leaves out four Canons of the first Council of Constantinople 3. All the Canons of the Council of Ephesus 4. And the 28. Canon of the Council of Chalcedon 5. He corrupts the Canons of the Council of Sardica and other Canons c. Besides he adds many things to his Codex which were never received into the Codex Canonum Ecclesiae Vniversalis For Instance The Canons of the Council of Sardica in all 21. The African Canons also in number 138. And the Canons of the Apostles 50. None of which belongs to that Authentick Code which he pretends to Publish and Translate All which appears by the Ancient Greek Copies of that Authentick Code Especially by that Codex Canenum Ecclesiae Vniversae Published by Christ Justellus in Greek and Latin with his Learned Notes at Paris Anno 1610. corrupted it leaving out what made against the Popes and the Church of Rome's pretended greatness But to name not more particulars it is certain 1. That before the Reformation the Roman Church had many of the Greek Fathers and Councils and corrupt Translations of them as is evident by Ancient Mscr of both yet extant in Bodleys and other Libraries The Greek Copies of those Fathers and Councils being kept in Libraries (c) That the Latin Church had Copies of the Greek Fathers and Councils both in Latin and Greek appears because that since the Reformation we have out of those Mscr Copies which lay in Libraries most of those Greek Fathers and Councils Publish'd in Print very few consulting or understanding them and their corrupt Translations of them only in common use and cited by their writers By the gross Ignorance and neglect of the Latin Church which should have been a more careful keeper of Ecclesiastical Records many of the Ancient Greek Fathers have been lost as appears by Photius his Bibliotheca where he gives us an account of many Greek Fathers and Writers which are not now any where Extâ—â—t That which expell'd that more than Aegyptian darkness and Ignorance of the Church of Rome under which it had laid above six hundred Years and thereby introduc'd her prodigious Errors and Idolatries which had been impossible for her to have done had our Western World been awake and not benighted with fatal and gross Ignorance I say that means which expell'd this darkness the good providence of God so ordering it was 1. The Invention of Printing whereby good Authors Greek and Latin were more easily and with less charge got 2. The taking of Constantinople by the Turks which occasion'd many Learned Men of the Greek Church to retire into the West and the Roman-Church who brought considerable Greek Manuscripts with them and to name no more Theodorus Gaza who was the most Learned of them writ a Greek Grammar to help those who desired it to learn their Language by which means many begun to Love
1200 years that by vertue of that Decree of the Apostles it was believed unlawful to eat any blood But here it will be objected that the Apostles Decree Act. 15. was not Praeceptum or a Law or bound all the Gentile Christians from eating blood c. but it was only Consilium a Counsel which did not induce a necessary Obligation to obedience so amongst others (a) Dr. Hamond in Acts 15 28 29 and hâ—â— Review pag. 95. Dr. Hamond Solut. But this is gratis dictum without reason given or pretended to be given for it and therefore till it be prov'd eâdem facilitate negatur quâ proponitur but that the Canon of the Apostles is Praeceptum an obliging Law and not barely a Counsel which without any disobedience we may receive or reject may appear by these and other Reasons 1. 'T is most certain that Voluntas Dei de re faciendâ aut fugiendâ sufficienter revelata is a Divine Precept and a binding Law his Will when sufficiently reveal'd is the adequate Rule of his Worship and our Obedience and when it appears that 't is the Will of God we should do this or avoid that we are bound to obey and do accordingly Now in the Apostles Canon or Decree we have the express Will of God sufficiently reveal'd that we should abstain from things offered to Idols and from blood for so the Apostle who had the infallible Assistance of the Holy Spirit tells us it seem'd good to the Holy Ghost and us that you abstain from Idolatry and from Blood c. It was the Will of God and therefore a Divine Law and Precept that we should abstain 2. Consilium is not necessarium but voluntarium we may without any disobedience receive or reject Counsel but the things forbid in the Apostles Canon are said to be necessaria though as to other things they were left at liberty yet there was a nessity to abstain from Idolatry and from Blood 3. A Counsel or things advised to in it are not onus impositum it never does nor can impose any burden upon me seeing I may ad placitum pro Arbitrio receive or reject follow or refuse the Counsel and do or not do what is Counsell'd but the Apostle's Canon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus impositum a burden laid upon them by the Holy Ghost and the Apostles It seem'd good to the Holy Ghost to lay this burden upon you c. and therefore not only counsell'd but by a Divine Law bound to obey it 4. Once more This Canon of the Apostles is so far from being only a Consilium or advice of that great and infallible Counsel that in the sacred Text 't is expresly call'd a Decree or Apostolical Constitution (a) Act. 16.4 which the Gentile Christians were to observe and keep so Saint Luke tells us that they that were sent to deliver that Apostolical Canon to the Gentiles passed through the Cities and delivered them the Decrees for to keep which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained or constituted by the Apostles I know the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Decrees sometimes signifies only an Opinion but never in St. Luke who uses it to signifie an Imperial Decree (b) Luk. 2.1 Edict or Institution so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the Opinion or Counsel but the Imperial Edict of Caesar So elsewhere Act. 17.7 c. T. B. Ep. Line A Letter Answering a Question about the Temper of the Prophets when they Prophesied and likewise a Query about the Tridentine Creed Sir FOR your two Queries I say to the First That the Holy Prophets Anciently when they foretold blessings or great judgments to come upon any person or Nation they were of a sedate calm and quiet temper and not troubled with defective sits of anger and overflowing passion For it was not of themselves or their own minds they spoke but they were (a) 2 Tim. 3.16 2 Pet. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinely inspired by the Holy Ghost by the Spirit of (b) 1 Pet. 10.11 Christ which was in them Now that Holy Spirit was a Sanctifying Spirit which could and did regulate all their passions and by his grace and the Divine truths he revealed to them inabled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to (c) 2 Tim. 3.17 every good Work And if you consider all the Prophets in the Old Testament Moses Elijah Elisha Daniel c. you shall find them without mixing their own Passions calmly denouncing Gods severe anger and judgments against wicked Men or Nations 'T is true your Pagan Prophets and Diviners who at Delphos and such other places where the Devil gave Oracles took upon them to Prophesie and foretel future things were usually when they Prophesied rapt into a fury and kind of Madness And hence it is that amongst sober Pagan Authors Vaticinari is taken for delirare Quia sacerdotes oracula reddituri furore quodam corripi solebant Hence Cicero (d) Cicero pro Sextio eos qui dicerent dignitati serviendum Vaticinari insanire dicebat And elsewhere (e) Cicero lib. 1. de Divinatione Vaticinari furor vera solet For your 2. Query you desire to know when that Professio fidei mention'd in a Book call'd The Acts of the General Assembly of the French Clergy c. was agreed upon and what Books writ of it In Answer to this Query you must know That the Professio fidei mention'd in that Book was by Pius Papa IV. first Published Anno. 1564. in his Bulls which has this Title Bulla Pii Papae 4. super forma Juramenti Professionis Fidei In this Bull you have that whole Professio fidei or their New Trent Creed as we justly call it and that Bull and the Professio fidei or Trent Creed occurrs usually at the end of their Trent Council and at the end of their Catechismus Romanus and in some Editions of their Trent Council you have it in the (f) In the Edition at Antwerp 1633. Sess 24. De Reformatione cap. 12. pag. 430. you have this Professio fidei body of the Council Now concerning this Professio fidei (g) It was not made or composed by the French Clergy but by the direction of the Trent Fathers and Pulish'd by Pope Pius 4. Anno. 1564. they mention you must know that it consists of two parts 1. The Constantinopolitan Creed which is the very same with that in our Liturgy at the Communion And this we believe as much and as well as they 2. Then they have added to this and make up as one Creed more then twice as much in 14. or 15. Articles every one of which is evidently Erroneous and many of them impiously Superstitious and Idolatrous And this second part of their Professio fidei is that we call their New Trent Creed For 't is most certain that no Church in the Christian World no not Rome her self ever did believe
them It being most certain that no positive Law of God or Man binds any save those to whom it is given nor them till after a sufficient promulgation 2. And Zechary in that Text expresly says That the Father and Mother of the false Prophet shall thrust him through kill him when he prophesieth Surely Mr. Calvin cannot think that a Father or Mother may kill a Heretique or false Prophet without going to the Judge And indeed Calvin saw this and there says Multo hoc durius est propriis manibus filium interficere quam si ad Judicem deferrent I will give you no further trouble That God Almighty would be graciously pleased to bless you and all yours is the prayer of Your most obliged faithful and thankful Friend and Servant Tho. Lincoln Buckden Jan. 26. 1684. A Letter answering a Question about the Liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Sir FOR your first Question Whether the Protestants in France have Printed any Books against the Doctrine of the Church of Rome I say 't is evident 1. That there have been many hundreds in France eminent in all kinds of Learning who have writ and Printed many things against the Romish Doctrine and Discipline and therefore are by name damn'd in their Indices Expurgatorii Such were to say nothing of Calvin or Beza Casaubon the Lord du Plessis Budaeus Robert and Henry Stephens Carolus Molinaeus Peter du Moulin c. these and hundreds more you may find damn'd in their Indices Expurgatorii 2. It is evident that the Protestants in France till this present King ruin'd them had several Vniversities in their command and under their jurisdsction and Presses and Printers belonging to them Now in those Universities they had publick Professors of Divinity who Read and disputed against every Error in the Popish Doctrine and then in their own Presses Printed their Disputations So in their University at Sedan they usually Printed their Disputations in the Year 1661. A good thick Volume of them was Printed with this Title Thesaurus Disputationum Theol. in almâ Sedanensi Academia habitarum variis temporibus c. And then they set down the Names of the Reverend Professors who at several times did moderate those Disputations And they are these Eight 1. P. Molinaeus 2. Ja. Capellus 3. Ab. Ramburtius 4. Sam. Maresius 5. Alex. Coâ—uinus 6. Lud. Le Blenc 7. Jos Le Vasseur 8. Jo. Alpaeus There are many more such Disputations had at Sedan And in the Year 1641. to omit others there was Printed a great Volume of Disputations in another Protestant University in which you have an express Confutation of all Points of Popery The Title of that great Volume is this Theses Theologicae in Academia Salmuriensi variis temporibus disputatae sub praesidio D. D. Sacrae Theologiae Professorum Lud. Capello Mose Amyraldo Josua Placaeo Salmurii 1641. 3. Besides all this the Protestants in France have many Synods wherein they have made many Canons to set down and explain their whole Doctrine and Discipline and then Printed them in contradiction to the Popish Synods of that Country For your second Question whether the Protestants in France Dedicated any of their Books to their King I do not now remember nor have I time to seek But I shall refer you to a Book which will give you a punctual account of many publick Disputations in France in former times between the Protestants and Papists and that before the King and Popish Bishops The Title of the Book is this Status Ecclesiae Gallicanae c. Londini 1676. Wherein you have an account of the Church of France from the first Plantation of it till the Reformation and thence down to this time to 1668. I am Sir Your affectionate Friend and Servant T. B. Feb. 22. 1685. A Lettter of the Bishop about the French Persecutions and of our Kings relieving and protecting the French Refugees and in which Letter the Popish Tenet of the intention of the Priest as necessary to the validity of the Sacrament is Confuted Sir I Received yours and with my hearty Love and Service return my thanks Though our Gazetts and some Letters told us that the French King was recover'd and abroad again yet I confess I did not believe it And you have given me some Reason why I should not when I consider his greatness I know there is none on Earth can punish him But when I consider his Prodigiously impious and injust Persecution and oppression of his innocent Subjects not only with Unchristian but most Barbarous and inhumane Cruelty I know there is an infinitely powerful and just Judge who can and in his good time will punish him ultor malorum instat a tergo Deus Pagans (a) Acts 28.4 knew it that great and signal Sins would have signal punishments which would follow and speedily fall upon them Raro antecedentem scelestum subsequitur poena pede claudo And when I consider the strangeness of his disease I cannot impute it to any casual or natural distemper in his Body but to the immediate and most just hand of Heaven to manifest his Justice and to demonstrate to the World that the great and most just Judge of Heaven and Earth can and will punish such barbarous and inhumane cruelties And as the Justice of God appears in punishing the impious persecutor so his unspeakable mercy and goodness in providing for those Innocent Persons who for his sake and the Gospel's are unjustly Persecuted For when I consider his Sacred Majesties chearful admission of those poor Persecuted Christians into his protection and his Brief in which are so many gracious expressions of his tender Affection and Charitable Commiseration of their miseries and Afflictions and so many powerful motives to incline his Subjects to a liberal Contribution when I further consider his Majesties not liberal but Magnificent Charity in Subscribing 1500 l. and some others by his example Subscribing 1000 l. some 500 l. some 300 l. some 200 l. c. such Sums as were never subscribed to any Brief before and when I consider the strange chearfulness of all People to contribute with a far more then usual liberality I say when I consider these particulars I cannot chuse but impute such a chearfulness such extraordinary and great Contributions to the Divine Providence and the immediate hand of God making all People willing to relieve their Persecuted Brethren So that the powerful providence of God evidently appears in this French Persecution 1. His Justice in punishing the impious Persecutor 2. His great Mercy in providing by such large Contributions for the Innocent Persons who suffer such Persecutions So that the Persecuted French Protestants are in duty bound and I doubt not but they will do it to acknowledge the gracious and powerful Providence of God and bless his most Holy Name who hath given his Sacred Majesty and his Subjects both ability and a chearful and Charitable
that either England or France rejected the Canons which allow burning of Cities for some Hereticks in them I will confess it is something more pertinent yet does not prove the purpose for which it is brought in the Objection For though England and France had not received that Doctrine yet it might justly be imputed to the Church of Rome Sure I am that he who reads the French Historians Matthew Paris and some of our own Popish Historians will find more Cities burnt in France or by open War Sack'd and Ruin'd upon this account of having Hereticks in them the poor Waldenses than in all Europe besides I am Sir Your affectionate Friend and Servant T. L. A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the Burning of Heretical Cities c. SIR 1. FOR Cyprian he was Arch-Bishop of Carthage and Primate of Africa and Anno Christi (a) Phil. Labbe Jesuita de scriptoribus Ecclesiast in Cypriano Tom. 1. pag. 237. 248. was was Consecrated and Anno 258. suffer'd Martyrdom as a great promoter and Patron of Christianity and because he would not be an Idolater and Worship the Roman Pagan Gods He suffer'd on the 14th of September and on that day the memory of his Martyrdom is Celebrated in all our (b) Martyrologio Romano Vsuardi Bedae Adonis c. Martyrologies 2. Whereas you ask whether he was an Anabaptist 1. It is beyond all doubt that both he and a whole Council with him was earnest for Baptizing Infants as is evident in many of his Epistles especially that of him and 66 Bishops with him about Baptizing (c) Cyprian Epist 59. ad Fide de Iâ—fantibus baptizandis pag. 163. in editione Goulaâ—tii Infants 2. He and the African Bishops with him were for Rebaptizing those who were Baptiz'd by Hereticks because they thought and Synodically declared that Hereticks could not give true Baptism but that the Baptism given by Hereticks was a nullity and no Baptism at all and therefore the Baptizing of such as had been Baptiz'd by Hereticks was no Re-baptization because that of Hereticks was a nullity and indeed no true Baptism 4. Lastly when you ask whether Cyprian be pertinently cited by Gratian Can. si audieris Caus 23. Quest 5. It is certain that Gratian in citing Cyprian betrays his great ignorance if he understood not Cyprian s plain Latine or his knavery if he did understand him or both as many times he does For it is evident that the place in Cyprian does not prove what Gratian proposes That a whole City now under the Gospel may be burnt for a few Hereticks For it is evident 1. Cyprian's design is to encourage all good Christians rather to suffer Martyrdom than to commit Idolatry by Worshiping other Gods For that is the Title and Subject of the Epistle De Exhortatione Martyrii 2. In order to this he shews God's great hatred and severe punishing of Idolatry 1. From a place in (a) Deut. 13.6 Deuteronomy But this making nothing for his purpose he wisely leaves it out of his Canon 2. Cyprian cites another place in the same (b) Deut. 13.12 13. Chapter the words in the Text are these If thou shalt hear say in one of thy Cities which the Lord thy God hath given thee certain Men the Children of Belial are gone from among us and have withdrawn THE INHABITANTS of their City to serve other Gods c. In which words it is to be consider'd 1. That this severe Law concern'd only the Cities of Israel 't is in the Text one of THY CITIES which the Lord thy God hath GIVEN THEE As the Law under that penalty was given only to the Jews in Canaan so it concerned them only not any other People of other Countries 2. 'T is in the Text withdraw the Inhabitants of that City these words Gratian leaves out now the words are indefinite and may mean All the Inhabitants and then t is evidently just to kill them all And it is in Cyprian etiam si universa civitas consenserit ad Idololatriam 3. But if the Major part be not indeed meant then the (c) See Ainsworth 's excellent Commentary on Deut. 13. v. 12.13 Jews Doctors say that if a Major part of the City be drawn to Idolatry then that major part shall be slain and the City be burnt But if the Minor part only be drawn to Idolatry then they say That the Minor part shall be slain but the City shall not be burnt This the Jewish Doctors who understood the Text much better than Gratian or John Semeca his Glossator took to be the meaning of the Text and not only they but Learned Christians too 4. Cyprian having shewn how great a Sin Idolatry was and how hateful to God he adds Si ante adventum Christi circa Deum colendum Idola spernenda haec praecepta servata sunt quanto magis post adventum Christi servanda sunt Now the Mosaical Precepts are either De Officiis or de Paenis 1. De Officiis such as concern our duty to God and our Neighbour and of these Moral Precepts Cyprian says that if they were observ'd before Christ then quanto magis post adventum Christi who had in his (a) Mat. ch 5. and 6. Sermon on the Mount fully explain'd and given us the true meaning of them for the clearer understanding of any Laws does induce a stronger obligation and hence it is that Cyprian thinks truly that Christians were more strictly obliged to observe the Moral Law than the Jews were 2. But the Law De paenis suppliciis Cyprian does not at all mention nor in that place intend or mean For Christians are not bound to inflict the same punishments on the Transgressors of the Law to which the Jews by the Mosaical Law were bound For to the Jews (b) Levit. 20.10 Adultery or breach of the (b) Exod. 31.14 Sabbath were Capital Crimes but not so amongst Christians (c) Exod. 22.1 Theft was not Capital by Moses his Law and yet by the Law of England it is Capital By the Jews Law it was an (d) Exod. 21.24 Eye for an Eye and a Tooth for a Tooth but our blessed (e) Math. 5.38 39. Saviour declares against that severity as not to be used amongst Christians Now Gratian with great ignorance or knavery or both would have Cyprian understood de Paenis and would against the sense of Cyprian and truth conclude that because Idolatry was by the Jews Law punished by death therefore it should be so punished since Christ under the Gospel 5. Once more Gratian concluded his quotation out of Cyprian with these words Si ante adventum Christi haec praecepta servata sunt quanto magis post adventum servanda sunt quando ille veniens non verbis tantum nos hortatus est sed factis By which words he would prove that our blessed Saviour did both by his
Sins to provoke him to leave us to their Wills whose Mercies are so cruel but that he will give us Grace so thankfully to live under the sense of past favours as to make them sure pledges of future Mercies He concludes with an indication of the particular Motives which most probably induced that Bloody â—arty to such a desperate and unheard of attempt as this Gun-power-Treason which he thus lays open When that mischevious Party saw that all the black Designs they had hatch'd ever since the Reformation came to nothing that particularly all their wicked Contrivances against the Life of the late Queen Elizabeth in order to bring in the Queen of Scots tho' they had endeavour'd it by Poyson Stabbing Pistol open War Rebellion c. proved successless and when they saw King James in quiet possession of the Throne and consider'd his great Learning and Zeal to the Protestant Religion to be of invincible proof against all their deluding inticements to the contrary they lost all patience and by a new and unparallel'd Villany resolved to dispatch him and his Kingdom too in some sence with one single blast of Hell bred Gunpowder That since he would not favour their Religion he not never a Patriot in his Great Council might be left alive to oppose it But that which added fuel to their Rage and blew their fury to such a heighth that it could no longer forbear flashing out against that good Prince their lawful King was says our Prefacer a publick protestation he made before his Principal Lords both Spiritual and Temporal and declared to all the Judges the Lord Chancellour and all the Great Officers of State in the Star-Chamber 12 Feb. 2 Jacob. Ann. 1604. as appears by Judge Crook's Reports Printed 1689. Part 2. Ann. Jacob. 2. pag 17. and by Sir Francis Moor's Reports pag. 755. exprest in Law-French Both which attest as is abovesaid The chief substance of the said Protestation was to this purpose viz. That he never intended to give any Toleration to Popery and that he would spend the last drop of his blood in his body before he would do it c. The occasion of which was a scandalous Report which the Discontented Puritan Party had spread abroad of the King as if he meant to grant a Toleration to Popery which so highly incensed his Majesty that both to contradict it and confute it he made that pubiick and solemn Protestation above cited the substance of which our Prefacer tells us he faithfully Transcribed out of our Authentick Records as a thing worthy of perpetual Memory and the knowledge both of this present Age and of all posterity tho' it be now almost forgot And thus as that Wise and Learned King sought to escape the scandal arising from the Calumnies of the one he had like to have fallen a Sacrifice to the other Party viz. the Romanists whose fury and despair was raised to the highest extremity by that protestation by which they were plainly convinced that as the King never intended to approve their Religion in his own person so he never design'd to Tolerate it at all in others So ends the matter of the Preface of this Pious Learned and Zealous Champion of our Church against those old and dangerous Adversaries of Rome to which he adds nothing else but a Loyal and hearty Prayer that God would still preserve and bless his then Majesty and whole Royal-Family and continue to detect and by his powerful Providence to defeat all the impious Conspiracies of their Enemies It is dated at London on the first day of February 1678. and subscribed thus Courteous Reader thy faithful Friend and Servant T. L. The Substance of a Discourse writen by the Reverend and Learned Dr. Barlow Late Lord Bisâ—op of Lincoln consulting Mr. R. Baxter's Tenet in his Saints Everlasting Rest that Common and special or saving Grace differ only gradually A Gentleman for whom our R. Author had no small consideration having desired his Opinion in that Question viz. Whether the difference between â—ommon and Special or Saving Grace be Specifical or only Gradual as likewise his Sense of Mr. Baxter's Discourse concerning that Point he tells him That though it be of small consequence what his Opinion is and though he be loath to censure any man's Positions or Proofs of them especially Mr. Baxters whom he highly esteems for his Learning and Industry his Moderation and Ingenuity yet in obedience to his said Friend's commands without any further Apology taking the same liberty to judge of other Mens Discourses which he freely gives all men to judge of his he declares to him 1. That he believes the Difference to be more than Gradual 2. That Mr. Baxter's Discourse doth not concludingly prove the contrary Which that he may not seem to assert gratis and precariously he tells him he will use this Method viz. 1. He will fairly represent Mr. Baxter's Reasons Secondly He will give such an Answer as he thinks may pass for a just Solution of them Obj. Mr. Baxter to prove That Common and Special Graee differ only grâ—dually thus argues in his Saints Everlasting Rest pag. 225 c. Is not common Knowledge special Knowledge common Belief Special Belief all Knowledge Belief Is not Belief the same thing in one and another though but one saving Our Understandings and Wills are Physically the same of the like substance and an Act and an Act are Accidents of the same kind and we suppose the Object the same Common Love to God special Love to God are both Acts of the same Will c. Sol. To give a just Answer to which and withall to state the Question and give the Reasons and Proofs of his former Positions with the more evidence and perspicuity he considers Consi I. That by Grace in this Questionâ— is understood somewhat inherent in us by what Name soever we please to call it and not the Favour and Love of God to his people which is commonly call'd by the same Name of Grace in the Scripture 1. Because the Graces here meant are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Gratious and Gratuitous effects of that Original Grace that bestows them which is the Love and Favour of God and not that Original Grace it self and are such as are subjectively inherent in us whereas the Love and Favour of God is subjectively in God and terminatively only in us as it produces those gracious effects in us which are here meant by the word Graces 2. Because the Grace of God as it is taken only for his Love to us admits of no degrees either of increase or deminution being as all other Acts are in God like God himself absolutely simple without the least Composition either in Essence or Degree Consi II. We are to understand by Grace in this Controversy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 something superadded to a man already in being and which he has by Grace or Favour and not by Nature And therefore
apud Franc. Jover pag. 44 45. Sect. 1. Class 2. and Concil Carthag Ann. 418. Imp. Honor. 12. and Theod. Coss Can. 112 113. apud Justell in Cod. Can. Eccles Afric pag. 294 and Hist Pelag. Voss part 2. lib. 3. Thes c. And to each of these Reasons he subjoyns ample and learned Illustrations and confirmatory proofs and so after a short Reflection of Christian Commiseration upon the unhappy condition of the Church in these latter times in that such Disputes as these should arise among any Christians and especially among Protestants and a pious wish that they were all laid asleep he concludes with this modest and generous Protestation That if any person shall with that meekness and civility that becomes a Man and much more a Christian candidly and rationally answer that his Discourse by evidently overthrowing his Reasons and firmly proving the truth of his own he should be so far from being angry with him that he should thank God and him for shewing him his Errour and publickly acknowledge himself to be his Disciple and Proselyte A Young Man being Converted from Popery to Protestancy and being tempted by some Romish Emissaries to return again to their Faith by amusing him with many Sophisticate notions of their Church having an Infallible Guide Dr. Barlow being about the Year 1673. apply'd to to write somewhat that might Confirm the young Man in his choice of the Protestant Religion he wrote the following Paper by means whereof the Convert remain'd unmov'd and unshaken in that Religion THat the Romanists Position concerning their Infallibity is impious and without any real ground irrational That such a pretended Infallible Guide is not necessary nor since the Apostles death ever was in the World 1. Impious 1. They make themselves the sole and (a) una Ecclesia Romana vera duntaxat est Ecclesia una Fides c. Per honorat Fabri lib. 2. prop. 7. pa. 123. only true Church in the World and miscall themselves (b) Ecclesia Romana errare non potest Ibid. pag. 120. Infallible and then with a most unchristian and uncharitable censure deny Salvation to any but themselves and so (a) In Ecclesiâ duntaxat Romanâ homines salvari possunt Ib. p. 133. damn the far greater part of the Christian World Thus a late and learned Jesuite Honoratus Fabri in a Book published with all the Licence and Approbation their Church usually gives their best Books and to make it sure that not only the Jesuites but their Church also is of this uncharitable Opinion their Trent-Council has pronounced (b) Haec est vera Catholica fides extra quam nâ—mo salvus esse potest Concil Trident. Sess 24. In Bâ—llâ Pii Papae 4. Super formâ Juramenti professionis fidei Damnation to all those who do not believe their new Creed which themselves excepted no Christian Church in the World ever did or to this day does believe If any Man think otherwise let him make it appear that any Church in the World even Rome her self before the Trent-Council which was but 111 years since had and believed that Creed and I will become his Proselyte 2. But further 2. it is irrational Iâ—rational to perswade or require us or any body else to believe an Infallible Guide when they themselves are not yet agreed who this Infallible Guide is For 1. the Jesuits and Canonists will have the Pope Infallible nay their Canon (c) Sic omnes Apostolicae sedis sanctiones accipiendae sicut ipsius Divini Petri voce firmatae Gratianus Can. sic omnes Dist 9. Law declares and cites the Authority of a Pope for it that the Pope's Decrees are as infallible as St. Peter's and if he succeed him in the University of his Jurisdiction as they say he may with as much reason challenge his Infallibility But this no less than (a) Concil Pisanum Anno 1409. Constantin Anno 1414. Basiliense Ann. 1438. Vide Concil Pisanum Sess 14. Constani Sess 12. Basiliens Sess 34. three of their own General Councils before Luther peremptorily deny and all of them deposed Popes as Simoniacal Schismatical Perjured Heretical c. The Fathers of those Councils were it seems well acquainted with their Holy Fathers the Popes and so could and did call them by their right names And the Church and State of France does likewise damn the Doctrine of the Popes Infallibility and not long since did damn it publickly both in the (b) May. 3. 1663. So Pope John the 2â—th tells us that the council of Constance was Concilium Sanctissimum quod errare non potuit vide Constant Sess 12. Mediolani 1511. p. 11. Col. 2. Sorbone and Parliament of Paris the King's Advocate Mr. Talon making a long and Eloquent Speech to that purpose 2. Many would have a General Council to be Supream Judge and so if any be so Infallible This the three General Councils but now named unanimously define as all know who knows them This the Canonists the Jesuites the Court of Rome the Pope and his Parasites universally deny and think it if not an Heresie yet a great Error 3. Others therefore will have the Pope and Council joyned to be the Infallible Guide 4 And lastly others deny the Decrees of the Pope and Council to have any such Infallible Certainty 'till they be received by the Church diffusive France notwithstanding any pretended Infallibility never would nor did receive all the Decrees of the Council of Basil or Trent and 't is notorious that the Popish Writers tell us of General Councils whereof 1. (a) Long. a Coriolano sex Card. Bellarmino in Principio summae Coliorum 1. Concilia gen approbata 2. Reprobata 3. partim approbata parti reprobata 4. nec approbatum nec reprobatum Concilium Pisanum Some approved 2. Some rejected 3. Some partly approved and partly rejected 4. One that at Pisanum 1409. neither approved nor rejected If General Councils he infallible why are any or any part of them rejected And if they be not Infallible then 't is evident they cannot be an Infallible Guide hence I inferr 1. That it is Irrational to tell us they have an Infallibe Guide when they themselves are not agreed nor do nor can tell us who it is For admit some of those named the Pope or Council or both together or the Church Diffusive were Infallible yet 'till I can be assured which of them it is none of them can be an Infallibe Guide to me so that I may with certainty and safety rely on the determination for so long as I doubt of the Guide whether this be he who is Infallible so long I must necessarily doubt of his decree and definition it being impossible that I should yield an undoubted and infallible assent to his Sentence who for ought I know may be as fallible as my self or assent to any conclusion without doubting when the premises for which I give that assent are indeed
Councils at Nice Constantinople Ephesus Chalcedon c. Oecumenical or General Councils 'T is granted we commonly call them so But then the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the World must be taken as many times it is not for the whole World absolutely nor for the whole Christian World but as it is in the (a) Luk. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gospel for the Roman World there came a Decree says Luke from Augustus that all the World should be Taxed that is all the Empire or Roman World for he neither did nor could Tax any out of his own Empire and Jurisdiction And on this account I take it for certain and I am sure it is so that there never was any Council more than Imperial and so none truly Oecumenical and therefore none so much as pretended to be infallible And hence it follows that the Christian Church never had any infallible Guide because no such Council as they pretend is their Guide 5. The Church of Rome has has no just pretence io Infallibility 5. And yet further the Church of Rome which only pretends to Infallibility has no not so much as probable ground for that pretence That this may appear I say 1. It is confess'd that no Church Rome excepted has any just ground to pretend to infallibility 2. And I say that the Church of Rome has no more reason or ground to pretend to infallibility than the Church at Jerusalem Antioch Smyrna or Philadelphia nay than the Church of Paris Madrid or Oxford For 1. It is certain that no Church is per se ex naturâ suâ c. by its natural Constitution Infallible and therefore the Infallibility of the Church if there be any must necessarily proceed from the promises of God in Christ to give Grace and assistance to preserve her from errour So that such Promises only can be a just ground of such infallibility Now the Church of Rome has no more promise of such assistance than the Churches above-named or any other Christian Church in the World This will I believe seem strange to those who have irrationally inslaved their understandings to believe without and against reason that the Popish Church is infallible only because she says so However it will concern them to seek and find such promise made to Rome in Scripture for 't is in vain to seek it elsewhere and if they find no such promise as I say and am sure they cannot then they may be sure too that their Popish Church having no such promise is not infallible If any who thinks otherwise can and will produce such promise of Infallibility made to Rome more than to any other Church I who should think my self happy to have an Infallible Guide shall with all gratitude and speed become his Proselyte In the mean time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is best to continue Protestant till better proofs be produc'd for their pretended Infallibility least otherwise we should mistake a Planet for a fixed Star and which will neither warm or direct us an ignis fatuus for true fire certainly no rational and considering person who has a due care of his Soul and Salvation will follow Rome as an Infallible Guide till he be which never can be well assured that she is so 2. It is certain that admitting a General Council to be a Guide infallible and the Trent-Synod to have been such a Council both which are demonstratively false I say both these admitted the Church of Rome neither at present hath nor for above an hundred years last past had any more Infallible Guide than we Protestants nor probably is ever like to have For it is certain the Trent-Council ended Anno (a) Vide Bullam Pii Papae 4. super declarat temporis ad observand Decreta Concil Trident. dat Romae 1564. 1563. and since that time there has been none nor the divided State of Christendom considered is any like to be Especially if we consider what all know that the Popes who pretend a sole right to call Councils who most needs Reformation come to Councils as an old Bear to a Stake where they are sure to be well pull'd and baited Now is it not ridiculous and irrational to tell us that we are in a dangerous condition wanting our Infallible Guide to end our Controversies when they have none to end their own Some Differences and Controversies we have nor was the Church of God ever free from them no not in the Apostles times when there were Judges indeed Infallible but they have more and greater witness that (b) See the Journal of Monsieur de S. Amour concerning the Propositions controverted between the Jansenists and Jesuits c. great and notwithstanding the Pope's Definition yet undecided Controversie between the Jansenists and Molinists that about the Immaculate Conception of the Virgin Mary not yet determin'd nay after two Kings of Spain (c) Vide Legat. Philipi 4. 4. Reg. Hispaniae ad Paul 5. Greg. 15. per Luc. Maddingum c. had with great expence and solicitation importun'd two Popes to determine it yet neither they nor the Trent-Council did nor dar'd determine it Witness also that greater Controversie between the Church and Kingdom of France and the Jesuits and Court of Rome about the Pope's Supremacy Infallibility c. In all six propositions believed at Rome defended by the Jesuits and Canonists and derided (d) Vide Arrâ—st de la 〈◊〉 de Perlâ—ment du Mar 163â— at Paris both by the Sorbone and Parliament there Once more that great and fundamental Controversie in the Church of Rome even about this Infallible Guide we are now speaking of whether it be the Pope alone or the Council alone or both together c. or who it is I say this Controversie is not yet determin'd Now is it not ridiculous to tell us of our danger and importune us to be of your Church on pretence of an Infallible Guide to solve and satisfie our Doubts and end our Differences When we evidently see that your own Differences are greater and more than ours Whence we conclude as well we may that either you have no Infallible Guide or if you have then he does not declare and give his Definition for truth or if he do you disobey it because we see your Differences continue So that in this the Church of Rome is like that pitiful Mountebank who said he had an excellent Remedy to cure a Cough and yet coughed himself grievously even while he told it for some he had and so may Rome so simple and easie to believe him 6. 6. The Councilâ— which â—â—e Church of Rome approves and calls General in many things erroneous and impious I say faâ—ther that some of those Councils which the Church of Rome approves and receives as General Councils are so far from being Infallible that they are actually false and in their Decrees and Definitions Erroneous and Impious for