hope from the good Intention that appeared in many Princeâ— so desirous of a Reformation would not consent to the calling a Council till at length having without success employed their utmost skill to hinder it they at last managed the matter so that the Pope was to convene it Charles the Fifth having basely parted with the Right he had to assemble it that it should be called in an Italian Town and that the Popes Legats should have the management of the whole Affair from that time there was no good to be expected from this Assembly In truth the Popes Legates did rule all aâ—cording to their own Fancy almost all the Bishops who assisted at it were Italians and the only Mark they all hit at was more and more to establish the almighty Power of the Pope wherein they easily succeeded except in this one point God did not suffer Heresy to triumph there But as for the Popes who were the Soul and only Organ of it sending every Week the Holy Ghost in a Cloak-Bag if the Heresy of Luther would have served their turn they would have chosen it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay without all doubt if the Mahometan Religion would have conduced to the augmenting of their Power and Riches both they and all their Court would have embraced it presently This Council hath done the Church a thousand times more harm than good for it hath given the Protestants plausible Reasons of Obduracy and to us no greater assurance of the goodness of our Religion for as they carried it they made it a Work perfectly Humane Intrigue and Policy did all The Pope was there a Party and became himself the Judg. The Protestants could not be there seeing the Pope was the manager both of the Convocation and of the Suffrages which he got for Mony distributed about in Germany and Italy before the Assembly began And because he would be master some good Bishops who knew not how to manage it so well inesperti del maneggio as Cardinal Palavicini says of them offering to speak against the Popes Interest were treated many times unworthily by the Legates who gave no sort of Liberty Christian Princes as the Emperour Ferdinand Charles the Ninth and Albert Duke of Bavaria to whom they granted not one of their just Demands had no more reason to be satisfied To convince the World that it was only the advantage of the Popes which the Court of Rome sought after and not the Glory of God nor the Salvation of Men It is not necessary to relate at large all the base Intrigues which were unworthy of the Legates but only to consider the Decree which was there made against the reading of the Holy Scripture By this Decree all People were forbidden to read it without leave given them by their Ordinary who was to allow it to none but Clergy-men that is to say the People who were in possession of Benefices and whose Interest it was to maintain things in the same condition they were in Thus did the Legates forbid what God had commanded generally to the whole World. And as Tyrants live in continual fear they thought themselves not yet secure but fearing that they had granted too much they made another Decree whereby they absolutely forbad all sorts of People to read it All their fear was that by the comparing the Papacy with the Kingdom of Jesus Christ People should discover the Imposture which they have put upon the Church whose Face they have disfigured and changed its very Nature making the Government of the Church a piece of Knavery and a Device to supplant all the Kings and Princes of the World confounding Heaven with Earth and destroying all Order both Divine and Humane The Hereticks make a more Christian Use of it for tho they have been so inconsiderate as to reject many Books of the Old Testament which are Canonical as the Apocrypha yet they do not only allow but recommend the reading of them and we find them bound up with their Bibles to be there read as well as the rest I make no doubt but that if the Legates had dared to do it they would have suppressed the Holy Books or at least razed out or changed all those places that were against them as the Inquisition hath done by many of the Ancient Authors How are they who are gone away from us scandalized at such Conduct as this What shame hath it not brought upon our holy Religion they cannot look upon us without abhorrence because we suffer such Abominations Expediret ut suspenderentur molae asinariae in collis eorum ut non scandalizarent pusillos istos It were expedient that Mill stones were hanged about their Necks that they might not scandalize these little ones This Example alone proves sufficiently that it was a profane and worldly Spirit that reigned in this Councâ—l It was the same Spirit that made them give a Ball at Trent to Philip the Second where it may be said that the Pope also danced in the Persons of his venerable Legates It was also the same Spirit that made them give up Religion wholly to the Popes Fancy which is evident by this because that having made many Decrees they say that they shall be of force without prejudice to the Authority of the Apostolick See that is to say that they shall have place no farther than the Pope himself pleaseth whereby they make the Council subject to the Pope which is a devilish Heresy condemned by the Councils of Constance and Basil. The Popes did in effect get by this Council as well as by the others dispencing both with them and themselves when they pleased as Palavicini says that if the Pope should be bound to observe Laws the Fountain of his Beneficence would be half drawn dry Se'l Papo vuol osservare quelle leggi il fonte della sua Beneficenza asciugarsi per meta He says in another place that the Council would not bind his hands who was able to do all things This Worldly Spirit is yet farther to be discerned by the Ambiguity which they have affected in many places which shews us that they had oftentimes no other design than to throw Dust in our Eyes they have also forbidden that any body should pretend to interpret reserving the knowledg of them only to themselves It is then clear by this account that there is never any good to be expected from any Council which the Pope shall call together or where he or his Creatures shall preside or which shall be assembled in Italy not only because of the multitude of Italian Bishops who would spoil all but because a Council of worthy Men would not be there in safety for the Italians would run to all sorts of Excess and Violence rather than suffer that the Spiritual Empire which they claim over all other Nations should be taken from them because they come all in for a share of the Plunder just as we see the Inhabitants of
SURE and HONEST MEANS FOR THE CONVERSION OF ALL HERETICKS AND Wholesome Advice and Expedients for the REFORMATION of the CHURCH Writ by one of the Communion of the Church of Rome and Translated from the French Printed at Cologn 1682. With a Preface by a Divine of the Church of England LICENSED GVIL NEEDHAM Novemb. 3. 1687. LONDON Printed and to be Sold by Randal Taylor near Stationers-Hall M DC LXXX VIII THE PREFACE TO THE ENGLISH READER AFTER so many excellent Discourses as have of late been publish'd by the Divines of the Church of England upon almost all the Points in Controversy between Us and our Brethren of the Church of Rome it might well be thought a very needless thing to call in this foreign Auxiliary were it not hoped that those Reasons which usually are not so well received when coming from such as they esteem their Enemies might possibly be allow'd the favour of an Examination being offer'd by one of their own Communion It may besides be perhaps no unseasonable design especially at this time to satisfy the World that those things which we chiefly complain of in their Church are after all no other than what divers of those who have lived and died in it have both confessed to be amiss and earnestly wish'd they might see reformed It is not unknown to any at this day what the Complaints have been of many the most considerable Persons of the Church of Rome in the very beginning of our Reformation How much they desired that something might be done to rectify what they could not deny to be amiss both in the Head and in the Members Let the frequent Demands of the Emperor and other Catholick Princes let the Acknowledgment of the Pope Himself and the Proposals of the Colledg of Cardinals expresly set apart for this Consultation let the Remonstrances that were made and the Endeavours that were used both by the French Legats and the Spanish Bishops even in the Council of Trent it self suffice to shew both that something was amiss and that the Protestants tho they might perhaps be censured by them for not proceeding so regularly as they thought they should yet could not be deny'd to have had just grounds in the bottom for their Complaints And what was then more generally own'd as to these things whilst as yet it was hoped that some redress might be had of them many of the best Men of that Church and who have made the most diligent and impartial Enquiries into the differences between us have not ceased tho in a more private manner to confess since and publish to the World their just Resentments of it It were infinite to insist upon all those that have done this Something of that kind has been already offer'd to the World and more perhaps may hereafter be done more fully to confirm it In the mean time the Author here before us and who lived and died in the Roman Communion sufficiently declares that he was so far from esteeming that Church which now pretends to so much Authority over all others to be absolutely exempt from all possibility of erring that on the contrary he judged it to be actually involved in very great Errors It cannot reasonably be doubted by those who know any thing at all of this Book but that he who wrote it was truly a Member of the Church of Rome however dissatisfied with it in many of its pretences His Preface will give a satisfactory account how by the general decay of Piety that he met with in a place which he expected should above all others have deserved the Name of the Holy City he came first to search more fully into his Religion and how the more he read the Holy Scriptures and compared the Pretences of his Church with what he found in them the more he still perceived it to have deviated from the Primitive Rule and to have usurped upon the Consciences and Credulity of its Members But tho by this means therefore he saw that in many of our Disputes we had Reason in our Arguments against them yet in so many other Points he still defends their Errors as plainly shew how far he was at the time that he wrote this Book from being a Deserter of his first Faith. Hence it is that we sometimes find him arguing thus against our Religion That there being no visible Church of our Perswasion at the beginning of the Reformation and yet it being confess'd by us that there ought always to have been a visible Church of Christ in the World we must confess that then ours is not the visible Church of Christ and there being no other that can with so good reason pretend to it as the Roman we ought to acknowledg that to be it Concerning the holy Sacrament of the Eucharist he seems to the last to have stuck to that Interpretation of Christ's words upon which the Church of Rome so much insists against us That this Sacrament being the last Will and Testament of our Blessed Lord we ought to interpret it as all other things of that kind according to the Letter And cannot without Impiety believe that our Lord Jesus Christ in the Institution of it should have made use of Words either obscure or ambiguous Besides that it was never his custom to establish Articles of Faith upon Metaphorical Expressions In a word tho for Peace sake indeed he seems to desire that no ones Conscience should be tied up to any determinate manner of Christ's Presence in this blessed Eucharist yet he plainly enough declares that as for himself he thought him to be really nay corporally present there And that the Calvinists were guilty of Novelty and Error in this matter seeing as he adds all the Christians of Asia and Africk believe the Real Presence and there are none but themselves that do deny it From this Error he elsewhere argues in behalf of the Communion in one kind In which tho he confesses his Church to have departed from the Primitive Institution and therefore wishes is might be redressed yet upon this Principle of the Real Presence he endeavours to shew that it is not so capital a Matter as we pretend nor ought we from hence to conclude that their Church which he calls the Catholick Church is not the true Church I shall add but one Point more and wherein he plainly shews himself to have been far from our Perswasion and that is the Invocation of Saints Which says he we call a Religious Worship and little better than Idolatry But he denies it to be a Religious Worship for any one to pray to a Saint to pray to God for him or any more than to intreat any good Man living to do the same All the difference he thinks is that we are not so secure that the Saint hears our Prayers as we are that our fâ—llow Christian does That for that Passage which from St.
beheaded and Linus the pretended successor of St. Peter who writes the History of St. Pauls Death says not one word of St. Peters St. Hierom though a Roman and Nicolas de Lyra assures us that he was Crucified at Hierusalem And St. Hierom says in another place also that his Sepulcher is in Hierusalem Thus we see what reason they have to build an Article of Faith so monstrous as the Popes Supremacy is upon an imaginary Conjecture that hath no Foundation that St. Peter was at Rome But how comes it then to pass may some say that many of the Fathers both believed and said that St. Peter was at Rome It was because they did not examine the thing believing it useless and they did not forsee the dreadful Consequences that the Bishops of Rome would draw from it They grounded it upon that place of St. Peters Epistle where it is said the Church which is at Babylon saluteth you Interpreting Rome by Babylon without any reason because there were two other Babylons the one in Mesopotamia where Bagdet is and the other in Aegypt near Memphis where it is certain there were many Jews who were under St. Peter's Ministry As for the pretended combat between St. Peter and Simon Magus the Learned acknowledg that it was but a fiction But put the case St. Peter had been at Rome what advantage can the Bishops of Rome make of it That he had left at Rome his Charge of Universal Vicar of Jesus Christ But on what do they found this pretence If he had done it it would plainly have been united to his Apostleship rather than to the quality of a Bishop and so by consequence could not have been communicated to any other than an Apostle and so St. James or St. John who continued alive long time after him should have inherited it and not Linus nor any other and they would have transported it to Jerusalem or to Ephesus which were their Churches if the Town of Rome had not had some particular priviledges which no man knows that affixed this Dignity to that City in which case one of these two Apostles ought to have come and resided there However it is likely that St. James or St. John who without all controversie lived a great while after him should rather have succeeded him in this admirable Charge than a simple Priest or Bishop as Linus If the City of Rome pretends to derive this Prerogative from St. Peter's having been there and Preached the Gospel which cannot be proved the Church of Antioch ought to be preferred before it for it is certain both by the Scriptures and by the Fathers that he was there and Preached there before it was possible for him to do it at Rome And upon this it was that they built that Revelation of the See of Peter's being removed from Antioch to Rome which you find in the Decrees of Gratian in the Epistle of Pope Marcellus which Imposture they contrived because they could find nothing in the Scripture that could favour their pretences Besides if St. Peter had had a Successor in this pretended Charge how comes it to pass that the Primitive Church that compiled the Canon of Books which ought to regulate the Faith of the Church hath not comprehended therein the Works of Linus or of Clement who wrote enough and yet hath inserted those of St. James and of St. John who ought to be much inferior in Infallibility and in Sanctity to the Vicar-General of Jesus Christ upon Earth and who ought to have been his Subjects and to have taken the Oath of Fidelity to him as they do at this day to his Holiness But a man may well wonder that Clement who according to some Writers was his Successor and who be he what he will must have lived very near that time knew nothing of it 'T is seen by his first Epistle to St. James where he terms him Bishop of Bishops and in another place he brings in St. Peter saying Jacobus Episcopus accâ—rcitum me inde huc Caesaream mittit That is to say That the Bishop James sent him into Caesarea It is yet a little surprising that the Fathâ—rs of the Primitive Church who composed the Canon of our Faith that is the Creed should forget to place after the Catholick Church the Bishop of Rome who is the Head of it and without whom as they say it is like a Body without a soul or a Vessel exposed to the tempest without a Pilot. That Article doth it self sufficiently exclude all dependance upon any particular See. And the other I believe the Communion of Saints doth also establish Jesus Christ the only Head of the Church and condemns its being subject to an humane Head. And St. Dionysius the Areopagite or some other of those times who in his name composed a Treatise of the Hierarchy and says not one word of a Bishop of Bishops and Head of the Church shews that in those times people did not believe that the Hierarchy could not subsist without him Saint Gregory also Bishop of Rome was wholly ignorant of these pretended Priviledges of his Bishoprick for he acknowledges in his Register to Eulogius Bishop of Alexandria that the Bishops of Alexandria and of Antioch are Successors of St. Peter and that they sit in the Chair of Peter as well as the Bishops of Rome Nor was Irenaeus any more perswaded that the Bishops of Rome alone had this advantage when having reproved Victor Bishop of Rome who by a ridiculous rashness had Excommunicated for a matter of small importance all the Churches of Asia which was concerning the difference of the day whereon Easter was to be kept he says to him Presbyteri Ecclesiae cui nunc praesides Anicetum dicimus Ejum Hyginum Telesphorum Christum neque ipsi sic observarunt neque posteris suis sic praeceperunt Observe by the way the modesty of the Bishops of those times they affected no other quality than that of Priest as we also see in the Gospel that Bishops are there sometimes called Priests It was not in contempt that St. Ireneus called them so but because that in those blessed times the Bishops were humble and were ambitious of no other Title But now-a-days a Priest is called My Lord Abbot an Abbot takes the Arms of a Bishop a Bishop of a Cardinal a Cardinal equals himself to Princes and will even take the place of them And the Bishops of Rome who in those times were humble and desired no other Crown than that of Martyrdom now raise themselves above Soveraigns Kings and Emperors wear a Triple Crown which these Villains called Il Regno for a mark of their Royalty tread even Empâ—rors under their feet make them kiss their Slippers and treat them like fools Cardinal Cusan confirms to us what St. Gregory said before In Cathedra Petri says he Patriarchae leguntur sedisse Romanus Alexandrinus Antiochenus cum illis omnes subjecti Episcopi
be a Reformation if some zealous and resolute Pope doth not procure it by assembling a General Council For my part I say that if God doth not inspire some great Prince to do it I say that a Reformation will come as soon by means of the Devil as the Pope First of all the Court of Rome professeth an abhorrence of calling General Councils Concilio semper aborrito da Pontefici says Palavicini Besides that they have established this fundamental Maxim That the Pope cannot divest himself of the least tittle of his Authority no not for the salvation of the whole world for the Pope say they is not the Master but only the Guardian of this Authority Nay they go so far as to maintain that the Church would commit Simony should she desire to divest the Pope of this Authority or of his profits for the Salvation of Souls Primato Apostolico di cui non era Signiore ma custode says Cardinal Palavicini that he is not the Lord or Patron but only the Guardian of the Apostolick Primacy And in another place he says these words Non Essendo egli arbitro e padrone della sua Maggoranza constituta da Christo e pero non potendo farle alcun prejudicio He can do no wrong to his Authority constituted by Jesus Christ because he is not the Patron and disposer of it And again Far una specie di Simonia vendendo al Papa la recuperatione dell ' anime a prezzo d' entrate e di giuridizzioni ritolte della chieza It would be a kind of Simony to sell the Redemption of Souls to the Pope at the price either of Estates or Jurisdictions taken from the Church If a Pope would really Reform the Church the Court of Rome would murther him But as Peter of Blois says this is the Chair of Pestilence wherein people of the greatest merit are presently corrupted They no sooner ascend this proud Throne but straightways they forget they are men and are by a just judgment of God struck with stupidity We have the example of one Aeneas Silvius who in the Council of Basil was so zealous for the truth and maintained so well the Interest of the Church against the Popes Tyranny and nevertheless so soon as he was Elected Pope he maintained that the Council was inferior to the Pope and Excommunicated those who believed the contrary This Angel was no sooner raised to this mighty grandeur but like Lucifer he became a Devil Aristotle says in one place that it sometimes falls out that a man loseth the habit of vertue by one only act of enormous wickedness that there are men qui uno actu feritatis humanitatem exuunt who lay aside all humanity all at once by one act of barbarousness and inhumanity This befalls the Popes so soon as they are elected they were sometime honest men before but the Miter being fixed upon their head they make themselves he adored by this Sirname of Most Holy Collo pronome di sanctissimo says Cardinal Palavicini they are no more men but the voice of God and not of men as was said of Herod Sixtus Quintus who had been a Keeper of Swine when he became Pope Excommunicated King Henry the Fourth of France This it was that made Marcellinus the Second say that he believed not that a Pope could be saved and Pius Quintus that when he was a Monk he had pretty good hopes of his Salvation that being a Cardinal he began much to fear it but when he was Pope he absolutely despaired of it St. Hierom speaks of a certain young Consul at Rome who said Facite me Vrbis Romanae Episcopum ero protinus Christianus Make me Bishop of Rome and I will be a Christian presently We may say the contrary of those who for this long time have been made Bishops of Rome That as soon as they have been so they have ceased being Christians The reason of that is not only this Tyranny which they exercise in the Church and over the world in contempt of Jesus Christ and of his Gospel but also this Temporal greatness to which they are raised all at once which turns their brain We scarce see a man of a thousand Livres a year whose reason is not blinded by his Estate and he shall be puffed up with pride even tho he were born to it and we see but few rich men who are not insupportable either for their vanity or for their vices but few Princes who have any Religion and in whom power hath not corrupted and defaced all the Idea's of Vertue and of Vice. How then shall a poor fellow behave himself who is raised all at a clap to so high a Dignity that Emperors kiss his Slippers and who so soon as he is chosen is adored like God even upon the Altars This it is that brings down the curse of God upon all the Popes and to speak of a good Pope is like talking of a good Devil Observe this present Pope who is a man the best inclined that we have had a long time to what excess of pride is he arrived against our French King whom he hath threatned to Excommunicate tho St. Augustin whose Disciple they say he is teacheth that no Prince nor his people are ever to be Excommunicated Multitudo non est Excommunicanda nec Princeps populi says he Vbi parabola zizaniorum evolvitur But how say they will you be a Catholick without a Pope Let there be one in Gods name but let him be of the order of Simon Pâ—ter and not of Simon Magus a Pope who makes no Traffick of the Graces of the Holy Ghost and of Holy things and who is not a Prince of this world let him be a Pope who raiseth not himself above other Popes that is to say other Bishops to give them Laws let him be subject to his Prince let him be subject as well to National as General Councils and not turn all Religion to his particular profit but to wish always to have such Popes as for these seven or eight hundred years have wasted the Church a man must have no true Idea of Christianity nay he must have even lost the Idea of good and evil I knew a Prince in Germany who was one of the most Catholick Princes in the world who had abjured Heresie and was really converted having not done it for any carnal advantage like many base people who we see infect instead of edifying the Church This most Catholick Prince abhorred the Papacy and could not endure the Books of our Writers when there was any thing in them favourable to the Popes Authority Those who were a little acquainted with the late Duke of Hanouer know whether I speak truth or no. We know that Charles the Sixth by the advice of the Divines of the Faculty at Paris made no difficulty of withdrawing himself and all his Subjects from the Communion of the Pope which lasted during the Pontificat of
God hath no other means to preserve his Church and that he needs such cursed Instruments as those to maintain it That you may make the better judgment of it it will not be amiss for me to speak briefly a word or two concerning the manner how this Tribunal proceeds against Heriticks upon what they call the Directory of the Inquisitors made in the Year 1585. you must know that this Directory was made for the Execution of the Bull de Coenâ Domini which is to be seen in summâ Francisci Tolet. de instructione Sacerdotum where there are eighteen sorts of Excommunications the first against Hereticks Favourers of Hereticks those who read or keep their Books without the permission of the Holy See. And under this pretence these Fellows have caused two of our Kings to be murthered It was this rare Excommunication that ruined Religion in England and it is a wonder that it does not destroy it every where else In his 20 th Book you find that all those are excommunicated who say and confess that the Council is above the Pope and who appeal from his Decrees to the Council so that a Man cannot be a true Christian without being excommunicated by the Pope We must no longer believe the Gospel but become the Popes Creatures to avoid these terrible Excommunications In the 21 st Chapter of Cardinal Tolet his Collection there is a Bull which does excommunicate all Princes who lay new Taxes upon their People without the Pope's permission This was not much amiss indeed for by it you see that all Soveraign Princes are made Slaves to the holy See. A Man must have lost his Senses not to see that it is the Spirit of the Devil which possesseth this Geneâ—ation of Vipers In his 27 th 28 th and 29 th Chapters all Chancellours Presidents Councellours and Soveraign Courts of Justice are excommunicated if they hinder the Clergy in any manner whatsoever to exercise their Ecclesiastical Jurisdiction against all Persons according to the Decrees of the Council of Trent whereby they will destroy all Political Authority and make the Clergy Masters of it for you must know that the Council of Trent whose Decrees were all made at Rome before ever matters were proposed at Trent established Ecclesiastical Immunities according to the Decretals of Boniface the Eight This it was that made many worthy Prelates in France formerly press so hard to have this Council received there and that wicked Wretch Miron Archbishop of Angiers write so insolently against the Parliament for which he very well deserved to be hanged At length having thundred out a great many other Excommunications they declare that whosoever shall remain a whole Year in these sorts of Excommunications shall for their Contumacy be declared Hereticks Chap. Cum Contumacia de Hereticis in 6. and it is a favour too that they do not turn them into Hobgoblins There is nothing in all this but what is sottish horrible and diabolical yet there are People who at this day dare not publickly detest it Nay there are several in France who shall maintain it at their utmost peril and even die for it as almost all the Monks and many others who for the sake of Jesus Christ himself would not lose this Point Hitherto this Tribunal of the Inquisition hath been abhorred in France but no thanks to the Monks but the Parliaments they say Ecclesia mavult suffundere sanguinem quam effundere And during the Minority of Lewis the thirteenth all the Chairs of the Doctors and Preachers rung with this impious and abominable Doctrine that the Pope was the Monarch of the Church could excommunicate depose and put Kings to death And to the end that these Holy Laws should be put in Execution these infamous Creatures have wrote a Book which they call the Directory of the Inquisitors in the the Year 1585. wherein they establish that they are all impious Persons and Enemies to the Church who do not allow of the Extravagants of Boniface and all the Decretals of the Popes who declare that the Church hath the Power of both Swords to destroy all those who will not submit to it In the third part of this Directory Commentary the thirteenth there are three methods of proceeding against Hereticks viz. by Accusation by Delation and by Inquisition In Matters of Faith Accusation is not allowed of because they say that it is very dangerous and full of Contention the Crime of Heresy must be proved Judicially and Canonically which cannot be done without some difficulty so that the Treasurer of the Inquisition becomes the Accuser for this reason quia non est obnoxius poenae talionis because he is not obnoxious to the Punishment of Retaliation neque aliis poenis quas falsi Accusatores pati solent nor to any other Punishments which false Witnesses are wont to suffer So that there is no other way but by Delation and Inquisition and let a Man but apply himself to the Syndic of the Inquisition or to the Inquisitor to accuse any body and there 's an end of him In this third part of the Directory Commentary the 28 th towards the latter end there are these words In crimine Haereseos propter ejus Enormitatem omnia testimonia recipiuntur omniumque voces interpretationes audiuntur etiam inimicorum hominum perjurorum lenonum meretricum infamium In case of Heresy by reason of the Enormity of the Crime all Evidences are allowed of and the Word and Accusation of all sorts of People are to be heard even of Enemies those that are perjured Pimps Whores and those of the worst Reputation And that which is as good as this is that two Witnesses of this sort are sufficient even against a King and without being obliged to let him know who the Witnesses are See Commentary the 23 48 120 124. there are these words Quod si reus instaret postularetque ut sibi concederetur defensio secundum Juris Ordinem per consequens ut Testium nomina simul cum dictis eorundem sibi ederentur audiendus non esset si fortassis ob id gravari se diceret appellaret talis appellatio non esset admittenda sed eâ non obstante imo vero eâ rejectâ tanquam frivolâ injustâ ad ulteriora Judicii acta est intrepidè procedendum That if any guilty Person doth insist upon and require liberty to make a Defenee according to the ordinary course of Law and by consequence that the Names of the Witnesses together with their Depositions should be delivered him he is not to be heard And if for thâ—s reason he shall say that he is hardly dealt with and shall appeal such his Appeal is in no wise to be allowed but that notwithstanding nay it being wholly rejected as frivolous and unjust he is vigorously to be proceeded against even to the utmost Acts of Judgment And the good natur'd Inquisitors give this Consolation
contra Charitatem militare That which is made for Charity 's sake ought not to militate against Charity The Lawyers say that sacra alienari non possunt Holy things cannot be alienated And what is there more sacred than the Zeal with we ought to have for the Glory of God for the Propagation of the Faith and the spiritual good of the Church So that there is no Oath Treaty nor Agreement but ought to give place to the good and safety of the Church and the Salvation of our Souls This is lâ—ke the Oath which Pirates or Robbers on the High-way force them to swear whom they take Prisoners who to save their Lives promise to be faithful to them and to tâ—em what Service they can The Lawyers do maintain that these Oaths are not binding A piratis aut latronibus capti liberi permanent Qui a latronibus captus est servus latronum non est nec postliminium illi necessarium est It is an undisputable Maxim Non posse Deum obligare creaturam ad non obediendum sibi The Lawyers also say that a Man cannot renounce the Right he hath to defend himself which is natural much less a Prince Thus there is no Reason Divine nor Humane but doth indispencibly ingage Princes to renounce the Papacy and to re-establish the Church in that Liberty which Jesus Christ hath left to it But as for the Papacy it is like the ancient Idols of Paganism which when the Christians did renounce they knâ—w well their Vanity when they examined into the thing but they still reserved a certain trâ—mor fatuus leporiâ—us fear and impliâ—iâ—e respect as Gersâ—â— says for them because that from their Infancy they had their Minds greatly aâ—â—ected with the Power of these Idols It is just the same thing with us and the Pope â—er still Idolum nihil â—st in Mâ—â—do And I am perswaded that we should have a great deal of difficulty before we could turn him briskly away It were to â—e wished that he would do himself Justice and give Glory to God but what liâ—â—lihood is there of that They will always keâ—p the Titles of Hâ—ad and Spouse of tâ—e Church if they would be contented with the latter there might be found out a way to be rid of them which would be for the French Church to give them once for all the same Portion as Pâ—ilip the Second gave to his Eldest Dâ—uâ—htâ—r whâ—n he married hâ—r to the Duke of 〈◊〉 he gave her a Cruâ—iâ—â—x anâ— an Iâ—age of our Laâ—y but upon condâ—tion that he shâ—uld never hâ—ar her speak â—f aâ—y tâ—ing â—ore and that shâ— shoâ—lâ— renounce for ever all other Pretâ—nsiâ—ns â—oth fâ—r her sâ—lf â—nd all â—â—r 〈◊〉 as this Princess did but if thâ—y will not â—e the Spouse at thiâ— Pâ—iâ—câ— the sureâ—t way is absolutely to â—reak with thâ—m and to â—â—nd them to the Whoâ—e of Babylâ—n lâ—st aâ— length Gâ—d câ—nsume us alsâ— in thi◠〈◊〉 FINIS The design of this undertaking The necessity of a Reformation acknowledged by many of the Church of Rome Testified in writing by some of their most eminent Authors See the Preface to the Discourse of the Holy Eucharist in the two great Points of the Real Presence and Adoration of the Host. The present Treatise an Instance of it That the Author of this Book was indeed of the Roman Religion The occasion of his first searching into the Truth of his Religion That he continued in many things to the last in opposition to the Protestants Instances of it That the Ch. of R. is the visible Ch. of Christ. Moyons surs c. part 2. pag. 92 93. Edit de Cologne 1681. 2. Corporal Presence Ibid. pag. 103. Ibid. p. 105 107. P. 109. 3. Communion in one kind Ibid. p. 99 100 109 110. 4. Invocation of Saints Ibid. p. 112. Pag. 113. Pag. 114. His Book reprinted by the A. B. of Tholouse See le Jansonist convainca de vaine sophistiquerie pag. 91. He is therefore to be excus'd if he sometimes speak against us The design of his undertaking the Conversion of all Hereticks The method he has taken the most likely to do this 2 Cor. iv 4· Luke i. 79. The sum of his Project No likelihood that the Papists will ever consent to it What use we are to make of it Ephes. iv 14. Jude 3. 2 Pet. iii. 18. * Aeneas Silv. in Gest. Conc. Basil. * â—otus Orbis se Arianum esse miratus est Hieron * Origen in Mar. chap. 16. Tract 1. ‡ Cypri de simplicitate Praelat * Ambr. in Epist. ad Eph. cap. 2. †Ambr. in Psal. 32. ‖ Hieron in Psal. 40. * Idem in Mat. 8. * August in Johan Tract 124. * August de Verbo Dom. Serm. 60. ‖ Chrysost. in Matth. 16. * Chrysost. in Sermone de Pentecost * Gregor Nyss. lib. de vita Mosi◠†Sal. 13. Tom. 1. lib. com in Epist. Pauli * Cypr. de Unitate Ecclesiae †Origen in Math. Tract 1. * St Hilary lib. 6. de Trinitate in the Council of Ephesus there is an Epistle of the Council of Alexandria where are these words Petrus Johannes aequales sunt ad alterutrum dignitatis †Hieron contra Jovian lib. 1. cap. 14. * Hieron in Mat. 16. ‡ August in Joh. Trac 118. Id. in Epist. Joh. Tract 10. * August in Joan. Tra. 124. †Idem in Joan. Tract the 10. Theoph. in Mat. chap. 16. †Leo in Anniver die assumptionis suae ad Pontif. Sermone 3. †Palavicini lib 4. c. 6. * Marsilius Patav. p. 2 c. 15. ‡ Hierom in Math. cap. 16. * Idem in Esaiam cap. 14. * St. Amb. cap. 4. lib. 2. de Cain Abel †August in Johan tract 124. †Aug. in Johan tract 123. cap. 210. St. Cyril in Joh. lib. 12. cap. 64. * Cypr. de unitate Ecclesiae * St. Aug. de Pastor Idem in sermone de Petro Paulo * Chysost lib. 2. de sacerdote St. Peter the 1. c. 5. v. 1.2.3 * Conc. Basil apud Aene. Sâ— in gestis Concil †Acts cap. 8. v. 14. * Acts 11. v. 1. * 1 Corin. chap. 11. v. 5. †Math. 28. v. 20. * John 20. v. 22.23 ‖ Gal. 2. v. 9 Gal. 2. v. 7. * Origen in Numeros Hom. 3. * Dorot. Tyrensis in Synopsi ‡ Hierom in Matth. cap. 23. lib. 4. Lyran in 1 Petri. (a) Caus. 84. q. 5. Can. rogamus (a) Clem Epis. 1. Fratri Domini Episcopo Episcoporum c. * Lib. 1. Recognitionum ubi Petrus (b) Iren. apud Eusebium lib. 5. cap. 26 27. (a) Cusan lib. 1. cap. 14. * Amb. de Incarnatione c. 14. (b) Cyprian in Conc. Carth. sive de Sent. Episcoporum (b) Cyprian lib. 3. Epist. 21. (c) Id. Ep. 30. (d) Idem de Aleatoribus (e) Idem ad Puppienum Ep. 66. (f) Idem in Epist. 55. (g) In Conc. Africano Art. 6. (h) Concil â—icen Can. 6. (i) Cusan de Coâ—cord