St. Ioseph who made choice of St. Ann for their Patroness they afterwards established themselves in France under the protection of Ann of Austria Regent of the Kingdom So that it was in our times that the Grand-father and Grand-mother of Iesus Christ were brought into remembrance and I hope his great Grand-father and his Father will be soon deisy'd especially if the principle lay'd by the Maidens of St. Ioseph in this work be followed for if one must make his address to the Blessed Virgin because Iesus Christ cannot refuse her any thing and if we must address our selves to Ann the Mother of Mary to have the Daughters Favour then we must go back to great Grand-mother and so on to the rest BOOKS concerning the Exposition of M. de Meaux his Doctrine I. An Exposition of the Doctrine of the Church of England upon the Articles that M. de Meaux heretofore Bishop of Condom has Explained in his Exposition of the Catholick Doctrine with the History of this Book Quarto 1686. II. Defence of the Exposition of the Doctrin of the Church of England against M. de Meaux and his Apologists Objections Quarto 1686. III. A Second Defence of the Exposition of the Doctrin of the Church of England against M. de Meaux and his Apologists new Objections Quarto At London Sold by R. Chiswell 1688. IF it be useful in Civil Life to know them that give us advice and the secret motives that make them act such an examination cannot be of less advantage for our Spiritual conduct in the different ways shewn to Christians by the Doctors of divers Societies if Prejudices and Obstinacy do not damn at least it cannot be deny'd but they are very dangerous but when Learned Divines whose imagination is neither overheated with Dispute nor with the Opinion of a particular Party and does endeavour to call into doubts the most constant practices and publick customs there is reason to suspect that they have imbib'd no less odious Principles than Head-strongness and Prejudice If the Roman Church ever had Judicious and moderate Controvertists they were the Iansenists and M. de Meaux and some English that in these times have imitated the former so that if there be want of sincerity in the proceedings of these Gentlemen it is a strong presumption against the Defenders of Rome and no weak proof that its Doctrin cannot be maintained but by indirect courses These Reflections were necessary to shew the usefulness of the Modern History of Controversies as well in France as in England which Dr. Wake gives in his Preface of these Three Works and whereof we design to give a more than ordinary exact Abridgment here because there are remarkable circumstances known to very few I. All the World knows now that the Extirpation of all the Hugonots of France was resolved on even from the Pyrenean Peace and there are some that believed it was one of the secret Conditions of that Peace The difficulty was to put that Decree in execution without raising a Civil War and without alarming the Protestant Princes The Politicians took very just measures to weaken insensibly the Reformed of that Kingdom and either lull asleep or set at variance the Forreign Powers of their Communion There is none ignorant of the success but it would have been more happy if the Divines employed to maintain Rome's Cause had sped as well as the Coyners of Propositions and Inventers of Decrees And nevertheless it might be said that the Roman Catholick Doctors were not in the fault that things did not go on better and that it was not for want of incapacity that they persuaded no body The first that endeavoured to give a new turn to Controversies was M. Arnaud whose very Name is praised enough It is well known that this eminent Man who was a Philosopher a Mathematician well read in the Fathers and as well acquainted with Scripture has had several remarkable victories over the Adversaries of his own Communion yet with all his great qualities all that he did in his perpetuity of the belief of the Roman Catholick Religion touching the Lord's Supper was to repeat over and over that Transubstantiation being now the common Doctrine of the Church it follow'd that there never was any other Belief because it cannot be comprehended how all Christians should have agreed to change their Opinion which had it happened the certain time should be marked wherein the Universal Church had varied in this Point and when and how each particular Church came to Corrupt the Antient Doctrine It is very strange that after so many proofs of matter of Fact which M. Aubertinus alledged out of the Belief of the Holy Fathers that an Argument purely Metaphysical should make so much noise and be so much applauded by the Roman Communion It 's almost a certain sign of the weakness of a Cause to see the maintainers of it blinded with the least Sophism and Triumph in their fancy for the least appearance of Truth There wanted no great strength to ruin these imaginary Trophies The Protestants had no harder task than to shew that this reason supposed no error could be brought into the World nor embraced by a numerous Society The beginning of Idolatry is disputed upon and nothing yet decided Some will have it that it began by the adoration of Stars others from the deifying dead Men and then say they Statues were erected for Kings for the Benefactors of the People for Law-makers and for the Inventors of Sciences and Arts. And this to reduce People to the practice of Vertue and to do it the better they spoke of their Ancestors and proposed their Examples their Actions were spoken of in high Terms and their Soul placed in Heaven near the Divinity they thought they would not be idle there but that God would give them some considerable office there because they had acquitted themselves so well of the Employments they had upon Earth The common sort of People generally much taken with Figures and great Words it may be conceived a higher Idea of those excellent Persons than their first Authors designed and Priests observing that these Opinions made People more devout and brought themselves Riches made the People to pass insensibly from a Respect to a Religious Veneration And hence Idolatry was rais'd by little and little to its height now must we infer from hence that it is not a pernicious Error and that it was from the beginning of the World because the precise time cannot be marked in which People begun to adore the Stars nor tell who the first Hero was that had Divine Honors rendred to him and yet the Argument would be as concluding as Mr. Arnaud's Many Learned Men have Writ much of the Antient and Modern Idolatry and have shewn its various progress One can tell very near what time the Saturnalia were Instituted and the Mysteries of Ceres and Corpus Christi-Day and that of St. Ann. And at what time the Temple of Ephesus
of Bellarmin and Suarez The means they use to make Proselytes are the pure Stories and Inventions of the Iesuites and false Reports and Prophecyes and pretended Inspirations of Womens Dreams as if Herod and Pilate were reconciled and had joyned to destroy Jesus Christ his Worship and his Religion In 1640 there was a design discover'd to the Arch-bishop of Canterbury That the Pope the Cardinal of Richlieu and several English Roman Catholicks but especially the Iesuites were engaged together and that what they proposed was to cause a Rebellion in Scotland as was done a little after this is certain for the Histories of those times have it all at length Sir William Boswel was then King Charles the First 's Resident at the Hague he was told of this Conspiracy and that the Roman Clergy misled the English giving them hopes of a Presbyterian Government That there were Indulgences from Rome and Dispensations from the Pope approved by a Congregation of Cardinals that suffered Scholars to be instructed to Dispute against the Episcopal Party and against the Liturgy of the Church of England That in the space of a years time 60 Priests and Fryars went from France to England to Preach the Scotch Doctrine and to endeavor to destroy the Bishops whom they looked upon as the only Supporters of the Crown Arch-bishop Bramhall being in France some time after the King's death learned there how this business was manag'd In 1646 about 100 Popish Clergymen crossed the Seas and being Mustered in the Parliament Army they kept Correspondence with the Catholicks that served the King and acquainted them with what passed every day The ensuing year having deliberated among themselves whether the King's death would not be an advantage to their Cause and main Business they concluded in the Affirmative But some Priests and Fryars were of opinion to Consult the Universities and among others that of Sorbonne which made Answer That for the good of Religion and Interest of the Church it was lawful to alter the Government especially in a Heretick Countrey and that so they might take off the King with a safe Conscience Father Salmone in his History of the Troubles of England Printed in France with the King's Priviledge makes mention of two Companys of Walloon Catholicks which the Parliament had in it's Service and that at Edge-Hill-Fight there were many Popish Priests found among the dead of their Army After all these Proofs if one does but consider the Principles of both Religions it will be easie to find the true Authors of King Charles's Death It is certain that the Reformed had not Pastors at the Court of Vienna nor in Italy nor in Spain to cause Rebellions or beset the Prince and make them violate the Priviledges of their Subjects But it must be confest that they were for a Common-wealth as their Adversaries accuse them and not that they did not obey a King as freely as they would States it was because they loved Peace and Liberty and that after the Example of Common-wealths they sought quietness suffering others to do as they please Their Doctrine and Discipline dispose them equally for a Peaceable Life All their Ministers may Marry and because this is a Grave and Staid State there are few but do Marry When one is engaged in such firm Tyes there are but few that think of Removing or Seeing and Travelling the World whereas those that serve the Roman Church have no greater engagement than that of a Mistress which they may break at pleasure and which they always do when a good occasion serves or when they are sent into other places by their Superiors Moreover the Popish Conspirations against Q. Elizabeth and King Iames the First without mentioning other Princes make it more suspicious that the Monks were the contrivers of King Charles's death What could not they do against a King who did not love them and that is certainly dead in the Profession of the Protestant Religion since they have Sacrificed the Repose and Restitution of both his Sons whereof the latter has declared in Ascending up to the Throne that he was of their Communion After a step of that consequence one should think that the Roman Church had reason to be satisfied and that they should study to blot out the remembrance of her past Cruelties by a more moderate and mild conduct But on the contrary it is well known how far the Jesuites have pushed this easie Prince and his Retractations are undoubted proofs of the Infringments they made him guilty of they may be seen in the Memorials of the English Protestants and in his Highness the Prince of Orange's now King William's Declaration which now are very common But if these Books and several others were lost and that one had but the King 's own Writing they would be sufficient to condemn that Society The Proofs that were brought that the Prince of Wales was but a CHEAT deserved to be otherwise destroyed than by Witnesses incapable of being heard to Swear according to the Laws of the Country Or of such as only heard a Woman Groan which they did not see or have seen a Child new-born without being sure that it was the Queen's To examin a business of this consequence and to prevent Civil Wars there ought to be a Free Parliament according to the Custom of the Nation And though all England desired it yet the Roman Catholicks stay'd the King a long time from calling it to give all along the marks of their bad intentions IV. It is time to give an Idea of each of these Treatises In the Exposition of the Doctrine of the Church of England Dr. Wake follows the Bishop of Condom's Order and in explaining his Doctrine he shews wherein it agrees or disagrees with Popery as Mr. de Meaux explains it and according as the other Doctors Teach it There is a Preface in the beginning where the Author examins the Principle by which the Expositor pretends to justifie the Tenets of his Church which is that it is unjust to impute the consequences of a Tenet to Adversaries that deny them Which is true when they deny as well in deed as in word And thus the Contra-Remonstrancers are to be excused that make God the Author of Sin for this Inference can lawfully be made out of their System of Absolute Predestination Nor can it be imputed to the Lutherans that some of them believe that Iesus Christ ceased to be Man and was Transformed into a Deity after his Ascension though this is a clear consequence from the Doctrine of Ubiquity The reason is not that Contra-Remonstrants fear these consequences but because they do not influence neither their Worship nor their Practice and because they Teach contrary Doctrines to these Principles If in stead of this the first had maintained that a Man was but a Machine that had neither Liberty Vice nor Vertue nor Punishment nor Reward and that all is necessary to God himself And if the other affirms
that Iesus Christ Interceded not for us and takes no care of his Church and that he pities not our Infirmities having suffered them himself and that he will not come at last to Judge all Mankind then there would be Reason to call the one Atheists and the other no Christians but every one knows that they are far from these impious thoughts The Protestants accuse the Romish Church of Idolatry and for having recourse to other Saviours besides Iesus Christ but the Moderators make a noise of that as if it were a hainous Calumny and maintain that it is only God that is to be worshiped with Religious Worship and that we are not saved but through the Merits of Iesus Christ. The Reformed shew them that they invoke Saints and that they worship them and the Cross Images and Relicks as the Pagans did their Heroes their Demons and inferiour Gods their Statues their Idols c. That they believe they satisfie Divine Justice by Indulgences Vows and Pilgrimages and that according to them the Merit of these Actions and of the Saints together with them of Iesus Christ reconcile Sinners to God They prove that this is the Doctrine which their Divines Popes and Councils teach not only in their great Volumes for the Learned but also for the rest in their Catechisms and Prayer Books and other Books of Devotion for the use of the People that it is not only the practice of the Laity and of some ignorant and superstitious Priests but also of all the Roman Church in their Rituals Breviaries Missals and other Publick Offices that it never punished such as pushed the Superstitions to an Excess which the Moderator seems to blame But that far from having a mind to redress these Abuses she prosecutes such as are suspected to have a design to abolish them as the Iansenists and Quietists tho' these two at bottom are but idle People and of little sincerity Would a Magistrate set a Murderer at liberty simply because he denyed a Deed that is well proved or because he has the face to maintain that the killing a Man at 12 a Clock is neither Murder nor a Crime punishable by Law On the contrary this Criminal would deserve a double Chastisement as a Murderer and as a Disturber of the Publick Peace in teaching a Doctrine that is contrary to Civil Society Because M. Daille acknowledges the Fundamental Points which the Reformed teach M. de Meaux pretends to justifie his Church and prove it's Purity tho this acknowledgement serves only to state the Question between both Parties and to shew that the Question is not whether the Fundamental Doctrine of Protestants be true seeing that is confessed on both sides but the Question is to know whether what the Roman Catholicks hold over and above be Articles necessary to Salvation as they pretend or whether they are contrary to the truth that both hold as Divine and whether they ought to be cast away for this reason as the Reformed have done It is according to this method that Dr. Wake explains the Articles exposed by M. de Condom marking in each what the Protestants approve and what they condemn in the Tenets of Rome and bringing some of the chief reasons that make them remark these Distinctions V. We said before that we were not willing to enter upon the particulars of Controversies but because the Roman Church continually fomenting the Divisions of Protestants have persuaded some illiterate People that the Church of England agrees in a great many more Points with it than with the other Protestants We shall mention her Sentiments here according to Dr. Wake 's Exposition upon the Articles wherein the Roman Catholicks brag of this pretended Conformity As First The Invocation of Saints Secondly Justification Thirdly The Necessity of Baptism Fourthly Confirmation Fifthly Orders Sixthly Real Presence Seventhly Tradition Eighthly Authority of the Church Ninthly That of the Fathers Tenthly The Question if one can be saved in the Roman Church Eleventhly If it be Idolatry First The Invocation of Saints Dr. Wake speaking in the name of his Church says it is an extravagant Practice invented at pleasure and so far from being contained in Scripture that it is several ways contrary to it It is true that according to an innocent ancient Custom we make mention before the Communion Table of Saints that dyed in the Communion of our Church thanking God for the grace he did them and praying him to give us the grace to follow their Example But this respect we bear their Memory does not hinder us from condemning a Practice that M. de Meaux seems to have omitted and which cannot agree with us at all which is that Roman Catholicks recommend the Offering of the Host to God by the Merit of the Saints whose Reliques are upon the Altar as if Iesus Christ whom they pretend to Sacrifice needed S. Bathilde or Potentiana's Recommendation to become agreeable to his Father Secondly Iesus by his Passion has satisfy'd Divine Justice for us and therefore God pardons us all our Sins thro' the Merits of his Son and by an Effect of his Good Will treats us with an Allyance of grace and by Vertue of this Allyance solely founded on the Death and Passion of Iesus Christ he sends us his Holy Spirit and calls us to Repentance If we answer this Calling God justifies us thro' his pure Goodness that is to say he forgives us all our past faults and gives us the grace to obey his Precepts better and better and will Crown us in Heaven if we persevere in his Alliance he grants us all these Graces not for any good Quality that he sees in us or for any good we do but only in vertue of the Satisfaction and Merits of his Son that are applyed to us by Faith Thirdly Tho' our Church take all manner of care to hinder Childrens dying without Baptism rather than to determine what would become of them they died without it we cannot nevertheless but condemn the want of Charity of Roman Catholicks that excludes them from Salvation Fourthly The Church of England does not believe that Confirmation is a Sacrament nor that the use of Chrism tho' of an antient Custom was an Apostolical Institution but because the Imposition of Hands is an antient Custom and comes from the Apostles the English have kept it and according to their Discipline the Bishops only have liberty to administer it The Prelate that does it addresses his Prayer to God to beg of him to strengthen with his Spirit him that he puts his Hands upon and that he may protect him from Temptations and that he may have the grace to fulfill the Conditions of his Baptism which he that he prays for ratifies and confirms with his Promises Fifthly Nor are the Orders a Sacrament according to the Church of England because they are not common to all Christians but she believes that no one ought to put himself upon the Function of a Minister without
Ordination and that it belongs to the Bishop only to confer it and she allows the Distinction of Orders And tho' there is none under a Deacon because the Scripture makes mention of none yet she acknowledges that they are very antient Sixthly As for the Real Presence tho' Dr. Wake treats of it at length we will omit speaking of it until we come to the XII Article where there are many Books seen that concern this Subject Seventhly We receive says the English Expositor with equal Veneration all that comes from the Apostles let it be by Scripture or Tradition provided we be assured that they are the true Authors of the Doctrine or Practice attributed to them so that when we are shewn that a Tradition was received in all Ages and by all Churches then we are ready to receive it as having the Character of an Apostolical Institution So our Church does not reject Tradition but only the Tenets and Superperstitions which Rome pretends to justify after this way Eighthly And as for the Authority of the Vniversal Church of all Ages the English acknowledges 1. That they have received Scripture from their Hands and it is chiefly for this Authority that they look upon Solomon's Song to be Canonical and reject other Books Apocryphal which perhaps they would have received with as much ease These Books have our respect even before we know by reading whether they be worthy of the Spirit of God but this Reading confirms us in the respect which the Authority of the Church gives unto them as to the Holy Writings II. If there had been an Vniversal Tradition not contested that had come from the Apostles to us concerning the meaning of the Holy Books as concerning their number the Church of England would receive it also but she does not believe that a particular Church such as that of Rome should usurp this Priviledge nor that it ought to force others to follow the Interpretations which she gives of the Passages of Scripture III. When any Disputes arise concerning Faith the best way to appease them is to assemble a Council but it does not follow that such an Assembly can say as the Assembly of the Apostles at Ierusalem It seem'd good to the Holy Ghost and to us nor that it is Infallible or that it's Canons are not subject to Correction IV. Dr. Wake goes on and says When we say I believe in the Holy Catholick Church we do not only understand that Iesus Christ has planted a Christian Church which is to last to the end of the World but also that the Son of God will conserve either among the Christians or in the Vniversal Church Truth enough to denominate it such a Church that is he will never suffer that Truths requisite for Salvation should be unknown in any place So that tho' the Vniversal Church can err it does not follow that it can sink altogether nor become wholly erroneous because then it would cease to be but such a particular Church as that of Rome can err and fall into utter Apostacy And tho' the Fundamental Points be clearly contained in Scripture and that it is very hard that one Man alone should gain-say the Opinion of all the Church nevertheless if this Man was certainly convinced that his Opinion was grounded upon the undoubted Authority of the Word of God we would be so far being afraid to bear with him that we all agree that the most glorious Action that St. Athanasius ever did was that he alone maintained Christ's Divinity against the Pope the Councils and all the Church V. And so tho we acknowledge that God has subjected Christians to the Government of the Church for Peaces sake and to preserve Vnity and Order and that she has power to prescribe to her Children what Doctrines are and are not to be publickly taught in her Communion yet we believe that the Holy Scripture is the only Support of our Faith and the last and infallible Rule by which the Church and we are to govern our selves Ninthly That there are some that think that the Church of England makes the Fathers of the three First Ages Idols and equals them in Authority to the Holy Scripture But Mr. Wake will undeceive them for says he Tho' we have appealed to the Churches of the first Ages for new Proofs of the truth of our Doctrine it is not that we think that the Doctors of those times had more right to judge of our Faith than those had that followed them but it is because that after a serious examination we have found that as for what concerns the common Belief that is among us they have believed and practised the same things without adding other Opinions or Superstitions that destroy them wherein they have acted conformably to their and our Rule the Word of God notwithstanding it cannot be denyed but that they effectually fell into some wrong Opinions as that of the Millenaries and Infant Communion which are rejected by both Parties Tenthly Whether one may be saved in the Roman Church the English think that as she yet conserves the Fundamental Doctrines those that live in her Bosom with a disposition to learn and leave off their pernicious Errors and profess all the truth that they will discover may be saved thro' the grace of God and Faith in Jesus Christ and by a general Repentance that puts their Errors in the number of the Sins they do not know of But that ill use may not be made of this charitable Grant the Expositor limits it as followeth I. That it is harder to be saved in the Communion of this Church since the Reformation than it was before because its Errors were not so well known nor so solidly refuted which rendred the ignorance excusable II. That they that live among Protestants and in a Country wherein they may learn and make publick and open profession of the Truth are more condemnable than the other III. That Priests are yet more than Laicks In a word the Protestants hope that the good Men of the Roman Church will be saved but they have no assurance that they are to be saved Whereas they are assured That they will be saved that live Christian-like in their own Communion They do not know whether God will condemn Roman Catholicks for the Errors they professed taking them for truth but they are assured that the Crime of those that being convinced of Popish Superstitions leave the Protestants thro' motives of Interest and Ambition and maintain Tyrannical and Superstitious Tenets against their Consciences deserve no pardon Eleventhly As for Idolatry the Homilies of the Church of England accuse that of Rome as well as the English Doctors who lived under Edward the VI. and Queen Elizabeth The Catholicks object that the Learned of this Kingdom changed Opinion in the Reign of King Iames the First and begun to maintain that the Church of Rome was not Idolatrous but these Gentlemen are so unlucky in Proofs that of six Authors
not necessary nor ordained by the Apostles and he gives many reasons to which he adds divers Examples in Ecclesiastical History by which one may see he believes it not necessary that there be an Union of Discipline amongst the Churches Upon this occasion he particularly makes use of the Epistles of St. Cyprian by which it appears according to Dr. Barrow that every Bishop lay under a double obligation whereof one regarded his Flock in particular the other the whole Church By the first he was obliged to take care that every thing be done in good order in his Church and that nothing should be done which was not for Edification and this should be endeavour'd by taking counsel of his Clergy and his People By the second he was obliged when the good of his Flock required it to confer with other Bishops touching the means of preserving Truth and Peace But in that time a Bishop knew not what it was to be hindered from acting according to the extent of his Power by appealing to a Superior Power to which he was obliged to give an account of the Administration of his Charge Bishops were then as Princes in their Jurisdictions but they omitted not to keep a certain Correspondence for the preserving an universal Peace Statutum est omnibus-nobis saith St. Cyprian ac aequum est pariter ac justum ut uniuscujusque causa illic audiatur ubi est Crimen admissum singulis Pastoribus portio Gregis sit adscripta quam regat unusquisque praepositus rationem actus sui Domino redditurus and elsewhere Qua in re nee nos cuiquam facimus nec Legem damus cum habeat in Ecclesiae administratione voluntate sui liberum arbitrium unusquisque praepositus rationem actus sui Domino redditurus Dr. Barrow shews after this the Inconveniencies which would attend the Government of the Christian Church if it should acknowledge one Visible Head A famous Divine of the Church of England having maintained the Unity of an Ecclesiastical Discipline so that all the Christian Churches ought to be according to him in the nature of a Confederacy which submits every Church in particular to an entire body if it is permitted so to speak Dr. Barrow believes he is obliged to refute this Tenet and to that end he hath drawn from his Works twelve proofs of this Opinion which that Divine has spread in divers places and which he proposed with great care altho' after a manner very obscure and intricate This last Author having objected for instance to those who believe not that the Unity of Discipline is necessary the Article of the Creed where 't is said I believe in the Holy Catholick or Vniversal Church and the Creed of Constantinople where 't is said The Holy Catholick and Apostolick Church Dr. Barrow answers to this that this Article is not in the Abridgment of the Christian Faith which is found in St. Irenaeus Tertullian and St. Cyprian no more than in the Creed of the Council of Nice And 1. That it was not in the Apostles Creed which the Church of Rome makes use of but that it is added after the Times of Ruffinus and St. Augustine against the Heresies and Schisms which sprung up in the Christian Church 2. That it agrees with the Unity of the Catholick Church in many respects and that this is not the manner of Unity which is in Question and which is not decided in the Creed 3 'T is fairly supposed that the Unity which is spoken of in the Creed of Constantinople is that of outward Government 4. That one might reasonably think that the sense of this Article is no other than this That we make profession to remain stedfast in the body of Christians which are scatter'd throughout the whole World and which received the Faith the Discipline and the Manner of living Ordained by Iesus Christ and his Apostles that we are bound to be charitable to all good Christians with which we are ready to Communicate That we are willing to observe the Laws and Constitutions and Ioynt-Opinion of the Churches for the Conservation of Truth Order and Peace Lastly That we renounce all Heretick Doctrines all scandalous Practices and all manner of Factions 5. That it appears that this is the sense of this Article because that he hath put it in the Creed to preserve the Truth Discipline and Peace of the Church 6. That 't is not reasonable to explain this Article in any manner which agrees not with the Apostolick Times and Primitive Church for then there was no Union of Discipline amongst Christians like to what has been since As it was objected to Dr. Barrow that this opinion favours the Independants so afterwards he shews the difference between it and that of these Men after which he draws divers consequences from his own positions as That those who separate from the Communion of the Church in which they live that is established on good foundations are Guilty of Schism and ought to be Censured by and excluded from the Communion of all other Churches and they must not think themselves to be exempted from Error altho some other Church would receive them as a Subject cannot withdraw himself from the obedience of his natural Prince in putting himself under the Protection of another This also is defended by the Apostolick Canons which the antient Church hath observ'd with much Care as Dr. Barrow makes appear by many examples This is according to his opinion a means to extirpate Schisms and not that which is proposed by the Roman Church to wit to Establish a Political Vnion amongst divers Churches by which they are Subordinate to one only Every Church ought to suffer the others to enjoy in peace their Rights and Liberties and content it self to condemn dangerous errours and factions and to assist with Counsel the other Churches when they have need thereof The second Volume contains the explication of the Creed in 34 Sermons upon this Article I believe in the Holy Ghost The rest being briefly explained because that the Author has treated of 'em in other places of his Works marked in a little advertisment which is at the End of his Sermons These Sermons are not simple explications of the Letter of the Creed The Author hath explained the Articles as he had occasion by divers texts of Scripture treating of the matter that he found therein and the particular circumstances of each text He shews first how much doubting is necessary and on the contrary in the two following what Faith is Reasonable and Just. In the fourth and fifth he explains Justification by Faith He afterward proves in four Sermons successively the existence of a Deity by the Works of Creation by the order of the Body of Man consent of all Nations and by supernatural effects The tenth and two following treat of the Unity of God of his power and of the creation of the World In the 13th and to the 20th the Author
be found that almost none of these Ideas are distinct so that when the word is spoken to which it is applied we may perfectly know what is meant by it There are also according to them some of these words to which there hath been no Idea absolutely applied so that in some places of this dispute the two parties do very nigh the same thing that a French man and an Arabian would that should know their natural tongue only and speak by turns the lowdest they could and sometimes both at once without understanding each other and then each should boast to have conquered his Adversary This was chiefly what the opinions of Pelagius consisted in and those of his Adversaries touching Grace As to the election it seemeth Pelagius hath believed that there were two sorts the one to Grace and the other to Glory God hath resolved according to his Judgment to call certain persons to the knowledge of the Gospel that they might the more easily arrive at everlasting happiness This was the predestination of Grace He after that hath resolved to save those that he foresaw would persevere until the end in making good use on these favours This is the Predestinatiof to Glory which is founded upon merits whereas the other is purely of Grace St. Augustin in disputing against Pelagius hath confounded as Father Petau believes these two Predestinations and made thereof but one because according to his opinion all those that have received the necessary means to attain Salvation do infallibly arrive at it 'T was that made him exclaim so strongly against those that maintain'd Predestination according to works as if the Predestination to Grace was in question whereas they meant but the Predestination to Glory The year after the Council of Diospolis being Anno 415. there were in Africk held two Councils upon the same matter the one at Carthage and the other at Mileve Aurelius Bishop of Carthage presided in the first where were LXVII Bishops more met together also They had not as yet received in Africk the Acts of Diospolis but Eros and Lazarus had written what had passed therein and had sent their Letters by Orosius who was returned from Palestine to Africk It was resolved on the hearing this Relation to anathematize the opinions of Pelagius to hinder them from spreading any further and to anathematize him after with his Disciple Celestius in case they did not absolutely renounce these Errours After that they sent the Acts of the Council to Pope Innocent to engage him to condemn the same opinions The Council of Mileve consisting of LXI Bishops in which Silvanus Primate of Numidia presided did the same thing as that of Carthage Besides the Synodal Letters of these two Councils Innocent received particular ones from some Bishops of Africk among which St. Augustine was one The design of these Letters was the same as of the preceding ones the design being to incline Innocent to condemn the Doctrine attributed to Pelagius and to cite him before himself to examine whether he continued to maintain the same They insinuated that they might accomplish their end that it might be that Pelagius had deceived the Bishops of Palestine tho' they cou'd not positively affirm that the Churches of Africk might not be joined to those of the East Innocent answered the year following ccccxvii to the two Councils and to the Bishop that had written to him in particular He said he believed that Pelagius and Celestius did deserve to be excommunicated and that the former could not be purged at Diospolis but by Equivocations and by obscure expressions Nevertheless having received no new assurances from that Country and not knowing well how things had passed there he saith he can neither approve nor disapprove the conduct of the Bishops of Palestine He likewise excuseth himself in regard of citing Pelagius upon the distance of the places This Bishop writ these Letters at the beginning of the year and died a little after for the tenth of March in the Martyrology of Beda is marked for the day of his death After the death of Innocent St. Augustine and Alypius writ to St. Paulin Bishop of Nola to exhort him to oppose Pelagianism in Italy provided he was in a Condition of making any An historical Explication of the most weighty Question of the continual Succession and State of the Christian Churches especially in the West from the Apostles time until the last Age. By James Usher Archbishop of Armagh and Primate of all Ireland Augmented and Revised by the Author London 1687. in fol. p. 191. THe principal difficulties which Roman Catholicks raise against Protestants consists in these two things that the Protestant Religion is new and that it was not remitted from the Apostles unto us whereas they pretend theirs is that of the Apostles and hath suffered no Interruption from their time unto ours Iohn Iuel Bishop of Salisbury hath undertaken in his Apology for the Church of England to shew on the contrary that the opinions of Protestants are conformable to those of the Fathers of the six first Ages Vsher was willing to answer the above cited difficulties in shewing that from the sixth Age unto the Reformation to wit during 900 years there have always been Churches in the West who have received the same Doctrines with the Protestants To that end he thought he ought to give the History of the Tenets and conduct of the Popes with those who have opposed their Usurpations during these nine Ages without mixing any thing of his own being contented to cite only the proper terms of the Authors who have spoken of those times for fear he should be accused of turning things after a more favourable manner for the Protestants This History had once appeared imperfect enough but now very much corrected and enlarg'd in this Edition and therefore we shall give a compleat Abridgement thereof We shall not however stay to relate what the Author saith as concerning the thousand years during which the Devil was to be bound and the time in which he was to be set free As there are as many different Sentiments as Interpreters upon this opinion and that there are but simple conjectures brought which are likewise subject to a thousand difficulties 1. Those who have a mind to be instructed therein may consult the Commentaries upon the Apocalypse At what year soever men relate the beginning of the thousand years whether it be from the Birth of our Saviour or from his Death and his Ascension or finally from the ruine of Ierusalem our Author equally draws his advantage as will be seen in the sequel It shall suffice to say that he divides his work into three parts whereof the first goeth from the seventh Age to the eleventh in which Gregory the seventh arrived to the Pontificate The second should have gone to Mccclxx but the Author could not continue it but to Mccxl. The third reaches to the past Age. So this work is far from being
the Pope grew obstinate in his Sentiment they would rather quit the Priesthood than Marriage and that Gregory who despised men should take the care of providing himself with Angels to govern the Church These good men without doubt spake with much sincerity and it may be if those who have endeavoured to blacken the conduct of the Reformers in that they have introduced anew the Marriage of Priests would let nature speak they would not say less But it is a great unhappiness and a great prejudice at the same time against the deluders of Virginity to live in a Church whereof they are constrained to defend all the Sentiments unless they would dishonour and destroy themselves In fine the Authors of the time of Hildebrand and those who have written since give him several times the name of Antichrist and it cannot be denied at least but that it is he who hath established the excessive authority of Popes and who the first durst to maintain that they have the power of deposing Kings and to change what they please in the Canons It is no more than may be seen in the Decretals of the Edition of Rome whereof Vsher cites divers scandalous articles He also gives the History of the quarrels which this Pope had with the Emperor Henry IV. and relates all the evil that hath been said of the first And with this he ends the first part of his work which was to have extended to the time in which the Devil hath been let loose II. As it is in the Apocalypse that a thousand years being past the Dragon was to be unloos'd for a little time Vsher begins his second part by the explication of this place and remarks that according to the maxim of Aristotle nothing being called great or little but by relation to another thing the time in which the Dragon was to be unchain'd should be short in comparison of the time during which he had ravaged the World before he had been put in Chains Roman Catholicks demand of Protestants where the Church was then if the Pope was Antichrist Vsher answers that the Church was then in the state in which some Antients and divers Catholick Authors have said that it would be under the Reign of Antichrist St. Augustin in his XX Letter which is directed to Hesychius saith that the Church appear'd not because of the excessive cruelty of the Persecutors Ecclesiam non apparituram impiis tunc Persecutoribus ultra modum saevientibus Several ancient and modern Authors have spoken to the same effect Vsher takes occasion from hence to make a parallel of the State of the Churches which followed the Council of Nice in the times that the Arians were the strongest with that wherein the West was found in these corrupt Ages The Arians reproached others with their small Number and their Poverty as it appears by these words of Gregory of Nazianza Where are those who upbraid us with our Poverty who say that the greatest Number forms the Church and who jeer the smalness of our Flock But as there lived in the Roman Empire several People who were not Arians Vsher conceives that under the Government of the Pope there was a pretty great number of Persons who were not of these opinions To shew that he doth not advance a simple conjecture he gives the History of the Original Opinions of the Vaudois who have rejected several of the Sentiments of the Church of Rome But he speaks more of them in the sequel as being a place wherein he should properly speak of them which obligeth us to pass to the vii Chapter and afterwards we will return to the Vaudois Vsher divides the time during which the Dragon hath been delivered from his Prison into three Periods the first reacheth to the time of Innocent III. The second unto Gregory XI And the third unto Leo X. The first comprehends two Ages taking it's beginning from the year 1000. The State the Western Church hath been in during the first of these two Ages and the complaints that the Authors of that time made against Corruptions which were equally seen in the Ecclesiasticks and People There have been no less complaints made of the Disorders of the twelfth Age as is plain in our Author who relates a great number thereof amongst which is this famous distich of Hildebert Bishop of Mans who saith in speaking of Rome Vrbs foelix si vel Dominis Vrbs illa careret Vel Dominis esset turpe carere fide Happy City if it had no Masters or if those who possess it believed it a shameful thing to want Faith The Popes took great care in that Age to have paid to them from England a kind of Tribute that they called St. Peters pence which Alexander II. in a Letter written to William the Norman saith had been paid by the English ever since they had embraced Christianity It appears by this Letter that the English sent this Money at first to Rome only thro' Liberality but this Liberality becoming a Necessity because the Kings commanded absolutely to do it the Authors of those times looked upon it as a Tribute Therefore Bertold of Constance who lived towards the latter end of the eleventh Age saith that it was then that the Prophecy of the Apocalypse was accomplished which saith That no Person could sell or buy without having the Mark or Name of the Beast or the Number of its Name The Reason of this is that according to the Relation of this Author in his Appendix of Hermannus Contractus towards the year Mlxxxiv William the first King of England rendred his whole Kingdom Tributary to the Pope and suffered none to sell or buy but such as submitted himself to the Apostolick See that is to say before he paid the Rome-scot or penny of St. Peter Notwithstanding this same William refused to swear an Oath of Fealty to Hildebrand and punished Bishops and other Ecclesiasticks who had offended him as he thought fit without having any regard to the Prayers and Exhortations of this Pope Some other Kings of England resisted the Popes likewise with the same vigour and we have proofs that the opinions of Rome were not yet spread every where Here is one that is pretty remarkable which is that Frederick Barbarousse being gone into the Holy Land to fight the Infidels in Mclxxxix Niaetas Choniates observes that the Germans were welcomed by the Armenians because the adoration of the Images of Saints was equally prohibited with the Armenians and Germans Hereby it appears that they had not as yet forgotten in Germany the Council of Francfort It is also remarked that several English Authors who have written after the arrival of the Normans said that the Church had in abhorrence the worship of Images The Doctrine even of Lanfranc concerning the Eucharist which the Normans brought into this Island was contrary to divers ancient Forms and Writings of the English And this is the cause that a long time after the Condemnation of
are some words for it is too long to be all inserted The Cardinal burthened with care unloads it on a Monk this Monk dischargeth it very slightly Boutiller the Son only runs about the Father defers every thing the Commissaries of the Treasury and the Generals of the Armies think they are all called to a Harvest of Gold The Cardinal is charged with the Sins of all the World and even fears his life It happened in 1637. that Grotius and the Earl of Leicester the English Ambassadour having sent their Coaches to meet an Ambassadour of Holland the Swedish Ambassadours Men took the Precedency in spight of the English which made the latter draw their Swords The Duke de la Force who went for the Ambassadour ran to the tumult and thought he could easily decide it but the Swedes made it appear they were prepared for this accident in giving the reasons they had to do so which may be seen in Let. 722. p. 1. I almost forgot to remark that in the 2. part which contains much fewer political Letters than the first that the Opinion of Grotius may be seen upon these two questions to wit if one is obliged to send a Prince such succour as hath been promised him when we are attacked our selves Letter 16. and after what manner the Republick of the United Provinces hold Democracy Let. 209. This is what was thought fit to relate of the Letters of Grotius concerning Politicks The subject of his Embassy may be seen in the new History of Swedland by M. Puffendorf lib. vii c. 4. In this great number of Letters one may well judge that there are some of all sorts but we were contented to mark the principal subjects The Letters of Consolation may be added whereof these are the most considerable the 133. to M. du Maurier upon the Death of his Wife The 334. to G. Vossius upon the Death of his Son Denis The 445. to M. de Thou The 1116. to a Prince of the House of the Palatinate What follows is a Continuation of Bishop Ushers Works Entituled The Antiquities of the British Churches c. And should have followed in pag. 37. after these Words Day of his Death but was there left out through the Printers mistake AFter the death of Innocent St. Augustine and Alypius writ to St. Paulin Bishop of Nola to exhort him to oppose Pelagianism in Italy provided he was in a Condition of making any progress In the mean time Celesâ—â—us that was return'd from Asia whither he was gone after having made some little abode in Sicily came to present himself of his own accord to Zozimus Born in Cappadocia and successor to Innocent He gave him a small Tractate wherein he had particularly expounded his Opinions He ran over therein all the Articles of Faith from that of the Holy Trinity to the Resurrection of the Dead and declared that he held all these Articles after the same manner the Catholick Church did He added likewise that if disputes were rais'd in things that were not matters of Faith as for his own part he had not attributed to himself the authority of forming an absolute Judgment thereof but offered to be examined by Zozimus what he had Written upon these subjects drawn from the authority of the Prophets and Apostles that it might be corrected if there was any errour In fine every sentiment he there explain'd that we have before spoken of and denyed manifestly Original Sin Zozimus cited â—elestius to appear before him in the Church of St. Clement where he caused this Writing to be read and asked of the Author if he verily believed what he said therein Celestius answered Yes after which Zozimus put divers questions to him the sense whereof may be contain'd in these two If he condemned the Doctrines that Paulinus Deacon of Carthage had accused him of maintaining He said to that that he could prove this Paulinus to be an Heretick and would not condemn the propositions whereof he had accused him The other question that Zozimus put to him was if he agreed not with Pope Innocent in what he had condemned and if he would not follow the sentiments of the Church of Rome Celestius answered yes After these formalities Zozimus Writ to the Bishops of Africk a long letter where he relates in what manner Celestius had appeared before him and how he had been examined After that he reproachech them with having acted in this affair with too much precipitation fervore fidei praefestinatum esse and that they had too lightly believed extravagant reports and saith the same to certain Letters of Eros and Lazarus not being well assur'd of their worth Lastly he citeth those that shall have any thing to say against Celestius to appear at Rome in two Months at farthest Notwithstanding he took not away the Excommunication that the Bishops of Africk had pronounced against him As in that time the judgment of a Synod or even of a Bishop and particularly that of the Bishop of Rome was of great weight in what manner soever they had proceeded and that afterward Zozimus was accused of having prevaricated in condemning Pelagius after having approved his Doctrine St. Augustine hath endeavoured to give the best turn he could to this conduct of Zozimus as if this Prelate had acted mildly on Celestius's account only for pitty and thinking to have an account of his Opinions only for the better instructing himself that seeing they could not not be attributed to him as obstinate Heresies it would not be so difficult even to bring him back to the truth Zozimus in a Word according to St. Augustin look'd upon Celestius as a Man of great wit and who being corrected might be very useful to others The will of rectifying but not the falsity of Opinion is commendable In homine acerrimi ingenii qui profecto si corrigeretur plurimis profuisset voluntas emendationis non falsitas dogmatis approbata est 'T is a long while ago saith our Author that the Learned Vossius hath shewn this great Bishop endeavour'd in vain to hide the broken back of Zozimus with his Purple It cannot be doubted after reading the Letters that he Writ to the Bishops of Africk that he not only favoured Celestius but also Pelagius as being Catholicks without dissenting much from the true Faith Zozimus having sent his Letter unto Africk received a Packet from Palestin directed to Innocent whose Death was not yet known There were Letters of Prayle Bishop of Ierusalem and an Apology of Pelagius with a small book wherein he expounded his Opinions very clearly as it may be seen by the reading of it Prayle openly took the part of â—elagius and Zozimus caused to be read publickly these Letters and Writings which were approved by all as appears by what Zozimus writ a little while after to the Bishops of Africa Would to God saith he to them my most beloved Brethren that some of you could have assisted
are very curious Particulars There is the Life of famous M rc Antony de Dominis Arch-Bishop of Spalatro included in a Letter written from Rome The Author had already published it in the Third Part of his Brittanica Politica It is a very curious Piece wherein is seen how this Prelate imbraced the Protestant Religion and how being deluded by the Promises of Dom Diego Sarmianto de Acuna Ambassador of France in England and by that of the Court of Rome he returned into Italy where he unhappily ended his Days without obtaining any thing of what he hoped There also is a Letter of Pope Gregory XV. to the Prince of Wales who was since Charles I. Upon his Marriage with the Infanta of Spain and an Answer of this Prince to the Pope The Fifth Book contains the Reign of the same Prince where his Innocence may be seen and the unheard of Violence of his Subjects described without partiality and all the Proceedings which were made against him The last Volume is composed of Six Books The first contains the History of Cromwell's Usurpation more exact and sincere that it had been heretofore Hitherto have been but Satyrs or Panegyricks thereupon The Creatures of Cromwell have raised him up to the Clouds and his Enemies have omitted nothing that might defame him The Author pretends that he hath been the greatest Politician and the greatest Captain of his time and that he was much more able to Reign than several of those whom Providence hath plac'd upon the Throne by Inheritance But he sheweth on the other side That he was a Cheat and a Tyrant who after having dipped his hand in the Innocent Blood of his Master all his Life cheated the People by a specious Zeal for Religion The Second Book contains the History of Charles the II. until his Restauration In this Book are seen the Honours which were rendred to him in Holland his Magnificent Entry into London his Clemency to those who had bore Arms against him and his Justice towards the Murderers of his Father The same History is continued in the Third Book from the Year M. DC LXI unto the Year M. DC LXXX There is also the Life of the Duke of York until his Marriage with Chancellour Clarendon's Daughter the Quarrel which happened between the Ambassadours of France and Spain about Precedency The subtilty wherewith the Spanish Ambassador carried it the Marriage of the Princess Henrietta and that of the King the War of England with Holland and with France the Peace that was made afterwards with both the others which was followed with a secret Treaty betwixt England France appeared in M. DC Lxxii the Marriage of the Duke of York with the Princess of Modena the Calling Prorogation and dissolving different Parliaments In fine the Discovery which Oates and Bedlow made of a Conspiracy which made so great noise and whereof this Author appears not very much persuaded We find in the fourth Book the sequel of the same Troubles and the History of what passed in the Parliaments convocated in M. DC.LXXX at London and Oxford There is particularly in this Book one thing of very great importance which the Author relates with as much sincerity as if none was interessed therein Which are 1. The Endeavours the Parliament of England made to exclude the Duke of York from the Crown 2. The Reasons which were alledged for this 3. The manner wherewith the Creatures of this Prince defended his Rights The Author endeth this Book by the Description of Pensilvania without omitting either the Offers which are made to those who will go to inhabit it or the manner they may be established in it The fifth Book begins with the Encomium of the House of Savoy and tells us afterwards with a very great exactness the means which Madam c. made use of in M. DC LXXX and M.DC.LXXXII to obtain of his British Majesty that the Ambassadours of Savoy shou'd be received in London like those of Crowned Heads It is one of the finest places of the whole Work and they who love to read the particulars of a Negotiation cannot read a more curious one nor one better related than this The last contains the Affair of Count Koningsmarc with all its Circumstances which is a very good History and whence the manner may be Learned after what Strangers are judged in England Here it is that the Work endeth The Author promiseth us in his Preface another Volume where all will appear which hath happen'd in England till these latter Years The Style of this History as well as the other Works of Mr. Leti is easy and without Affectation contrary to the custom of most Italian Writers But what is most considerable is that he relateâ— Matters so nakedly and speaks so freely of the Interests of the greatest Princes of Europe that perhaps one day persons will not be easily persuaded that the Author had caused this Work to be printed during his Life and the life of those of whom he speaks if at the beginning the Year had not been marked wherein it was printed Mr. Leti hath since written a Book which treats of all that concerneth Embassies There may not only be seen the modern use of all Courts in this respect but the ancient also so that it will be a History of great concern The Author is not contented to speak of the Duties and Priviledges of all the Ministers which one Soveraign sends to another but of each according to the Degree of his Character he speaks largely also on the Origine of this Function and upon all the Principalities which are formed in the World He relates several Examples of Ambassadours who have committed gross Mistakes and gives Instructions how to manage worthily this Post according to the different Courts wherein they are oblig'd to reside Men will easily believe that a Work which treats of things of this nature and of so great a number of others is worthy of Publication An Examination of the Infallibility and Right which the Roman Church pretends to have in Judging Absolutely in Matters of Controversie 8 vo 1687. 255. WHilst the Romish Church makes use of all the Power of Soveraigns to re-unite to its Communion those who have quitted it Protestants oppose these progresses by coâ—ntaining their Cause with the soundest Reasons which they can think upon Though they differ amongst themselves about several Speculative Doctrines they perfectly agree upon Morality and the Worship which we owe to the Divinity they also in general are of one Mind in those Principles of Religion which they admit in respect to Holy Writ and have all an extream aversion for that Church which pretends to be a Judge in its own Cause and which without delay forceth those it calls Hereticks to a Worship which is against their Consciences Amongst the Protestant Societies there is none who hath declared it self more openly against Human Authority in matter of Religion and against the Constraining and Spirit of
Persecution than the Remonstrants They will have the Fundamental Error of the R. Church to consist in this We must not saith Episcopius in a Writing inserted by Mr. Limborg in the Preface of this Work consider Popery in some of its parts but in its whole not in this Doctrine nor in that which is accused of Heresie for it is almost the same thing on both sides the one is mistaken in one point and the other in another ..... We must look upon the whole Body of the Roman Church which is a composition of ignorant ambitious and tyrannical Men I call them ignorant not because they are not very Learned for sometimes they are too much so but because they know not and are obliged to know only what is prescribed unto them often against their Conscience against Reason and Divine Law It is the most pernicious of all Ignorances because it is a servile one which is upheld only by the Authority of the Pope and Councils and which is the source of the many Sophisms they are constrained to make to maintain such Opinions they have ingaged themselves into whether they find them true or false It extends its Empire as well upon the Practice as Belief because they are both tyed to the Foundations which they are always to suppose unshaken without freeing themselves by examining the solidity thereof Thence Tyranny is form'd It is this which makes it impossible ever to come back from this ignorance and which produceth Idolatry and ridiculous thoughts of the Divine Worship It is the Poyson of true Religion because it leads Men to serve God not according to his Will or by a Principle of Knowledg and Conscience but after that manner which the Pope liketh So that it is in vain to say that in this Church are many things which are good or sufferable this availeth nothing seeing they hold not what is good because it is good but because they are obliged to acknowledge it for such The Remonstrants have upon this establisht Principles which are very opposite to those of the Roman Church They not only believe with other Protestants that Scripture contains clearly all that is necessary to be known to believe to hope to do and to be saved and that all those who read it with an attentive mind and without prejudice may acquire by this reading a perfect knowledge of the Truths contain'd in it and that there is no other Divine Rule of our Faith but they admit also and maintain the necessary consequence of this Principle upon which many Divines expound not themselves distinctly enough Thence it followeth saith Mr. Limborg in this Preface 1. That no Man whoever he be no Assembly how considerable soever its Authority is and how Learned soever its Members are have not a Right of prescribing to the Faithful as necessary to Salvation what God hath not commanded as such in his Word 2. That from the Communion are to be excluded those only whom God hath clearly revealed he will exclude from Heaven 3. That to know certainly Damnable Errors and wholsome Doctrines we must see if in Scripture God hath promised Salvation to those who shall believe these Doctrines or threatned with Damnation those who shall embrace these Errors 4. That the only means to procure the Peace of the Church it to suffer those who retain the Fundamental Doctrines although according to us they are mistaken in things which God hath not commanded nor prohibited expresly under the condition of Salvation or Damnation 5. That if this rule was followed all Christians who have quitted the Roman Church would soon agree in Fundamental Points and differ but in Tenets which have neither been commanded nor prohibited under this condition 6. That consequently none have a right of imposing the necessity of Believing under pain of Damnation these non-essential Tenets 7. That no other means can procure a true Christian Union because constraint may tye the Tongue but not gain the Heart This is the drift of the Preface to come to the Work it self It is composed of three Letters and of a small Treatise of William Bom a Roman Catholick with as many Answers and some other Letters of Episcopius concerning the Infallibility of the Church The matter we see is of the utmost consequence and it is sufficiently known after what manner Episcopius was able to treat thereof Bom was a Priest who was no great Grecian as he confesseth himself and who besides was ingaged in the weakest Hypothesis which the Doctors of Rome ever embraced it is that which makes the Infallibility of the Church reside in the Pope's Person So that although he hath exposed pretty well the common reasons of his Party it may be said of him in relation to his Adversary Par studiis aevique modis sed robore dispar The occasion of this Dispute was a Conference which Bom and Episcopius had at the coming from a Sermon which the last had Preached Some of those who had been present thereat declared That Bom had been reduced to silence upon which he being willing to shew how much these reports were false Writ to two common Friends to put them in mind of the Reasons he had said and added to that a Writing to prove that St. Peter was established chief of the Catholick Church Episcopius at first made some difficulty of Answering this Priest because there is nothing more tedious and more unprofitable for a Protestant than to enter into dispute with a Catholick seeing that as it is an Article of Faith with him that his Church is Infallible so he believes himself obliged in Conscience not to confer with Hereticks but in the design of instructing them and not to have even the thought of receiving any instruction nor any light from them It is not possible without ingaging ones self into an excessive prolixity to relate all the reasons which have been said on each side in this dispute we shall only stop at some of the principal proofs and those which are not so commonly met withal in Books of Controversie Episcopius failed not at first to ask of his Adversary in what place of the Gospel Iesus Christ had appointed any body to be Soveraign Judge of Controversies and to decide without Appeal all the differences which should arise in the Church after the death of the Apostles As there are not in Scripture passages sufficiently express for this institution Bom had recourse to the Practice of the Church upon which Episcopius alledged to him three Acts of the Ecclesiastical History which agrees not well with the Belief of the Infallibility of the Pope 1. The first is drawn from the dispute which fell out towards the middle of the Second Age concerning the day in which the Passover should be celebrated Victor Bishop of Rome Excommunicated the Churches of the Diocess of Asia because they Celebrated this Feast the Fourteenth day of March and not the Sunday following according to the Custom of Rome Palestine and
in his Historical Dissertations p. 45 c. fol. IV. Bom after that takes another turn to Answer the Question of Episcopius touching the Institution of a Soveraign Judge over Controversies who succeeded the Apostles He asks of him a formal passage Wherein Iesus Christ hath ordered the Apostles that if there arose Disputes in the Church they should Convocate a Synod and make Decisions thereupon to which the Faithful should be obliged in Conscience to submit There is no appearance adds he that the Apostles should do it if they had not believed this Action conformable to the Will of their Master nor that the Primitive Church should so soon imitate them if the Apostles had ordered nothing thereupon It must then be that either the Institution of Synods is an Apostolical Tradition or that it is an inseparable Sequel of the Ministery and Promises that Iesus Christ hath made to those who exercise it I am always with you until the end of the World and other Passages which tho they are at every moment in the mouth of Catholicks seem not the stronger for that to Protestants Episcopius confesseth that Iesus Christ hath commanded no where his Disciples to convocate Synods and that notwithstanding they have done it He adds That according to their Example Ecclesiastical Assemblies may be held but that it followeth not that these Assemblies where none less than the Holy Ghost presides have as much Authority as the Apostolick ones The reason hereof is that the Authority of the Apostolick Synods depended not so much on the consent and conformity of their Opinions as on the quality of their persons and of the Authority which God had clothed them with by the Revelations he had made unto them and the Orders he had given them This will appear evident if we take notice of the conduct of the Apostles When they have an express command from God they expect not the Resolutions of a Synod for to act and St. Peter understood no sooner the meaning of the Vision which he had had but he went to Cornelius But when they speak of their own head they say I advise you 1 Cor. vii 25. On these occasions they took advice of one another Sometime they agreed not as it happened to Paul and Barnabas Act. xv 39. But commonly the spirit of Mildness and Peace which fill'd them and which shewed them all the Principles and all the Consequences of the Gospel brought them mutually to consult each other So that their actions being thus conducted by the Spirit of God they could say It seemed good to the Holy Ghost and to us But tho it was granted that the Convocation of Synods is of a divine Institution doth it follow that all the Synods and Councils which have been held after the Apostles have made good Decisions A Catholick denyes it and if he is asked the reason He must of necessity answer that what distinguisheth true Synods from false ones is that there have been some which have had all the Conditions necessary for a true Synod and have made good Decisions and the others wanting these Conditions have been but Conciliabula But how can it be known that these Conditions are assured marks of the Truth of Synods seeing that there is not one which is not equivocate according to some Doctors of the Roman Church And how can one tell what Synod hath them Will it be known by its Decisions But they should be examined and so to deny the Principle to wit that it might have pronounced a definitive Sentence Is it enough to assure it lawful that it be general Yes for the Gallican Church which receives the Council of Basil but not for Italy It must besides be confirmed by the Pope but who hath given him this Right Is it a Priviledge of the Successors of St. Peter How have they obtained it and whence comes it that the Bishops of Antioch who have succeeded this Apostle as well as those of Rome have had no share in it After all what needs there any trouble to prove the Authority of Synods when People are of the sentiment of Bom and the Iesuites And seeing that St. Peter and his Successours are the Soveraign Judges of Controversies what need is there of these Ecumenick Assemblies convocated with so much difficulty and Expences It 's not enough to interrogate this infallible Judge and to receive his Decisions as Oracles from Heaven The Passages which the Catholick alledgeth here in his behalf and the Answers which he hath made to those of the Protestants have been so often repeated that tho Episcopius refutes them sufficiently after a new manner we notwithstanding do not think it worth while to stop at them We shall only relate the manner wherewith our Professour translates the famous passage of the First Epistle to Timothy III. 15 16. because it is not common and that it destroyeth at once all the proofs which the Roman Church could draw thence Episcopius having proved against his Adversary as an illiterate Person that the Division of the Canonical Books into Chapters and Verses is not of the Sacred Writers and that it is not they who have put the Points and Comma's thereto he sheweth him that it is much more natural and more conformable to the aim of the Apostle to point this place otherwise than the common Copies are And to Translate it thus I have written this unto you That if I delay to come you may know how Men ought to behave themselves in the House of God which is the Church of the living God The stay and prop of Truth and the Mystery of Piety is certainly great God manifested in the Flesh c. When there is want of clear Reasons and convincing Arguments people are constrained to have recourse to Prejudices to Comparisons and to the Reasons of Convenience Therefore the Roman Catholicks say incessantly to us That God who well knew that there would arise Disputes in the Church upon Matters of Faith as there are Processes formed amongst Citizens of one State touching the Goods which they possess ought to establish a Judge who should be consulted at all times and who might instruct us in the true sense of Scripture in contested places and thus end the Differences It seemeth that Iesus Christ otherwise would not have taken care enough of his Church and the faithful who compose it seeing he would not have given them means of assuring themselves perfectly that the Doctrine which appears most conformable to Scripture is true if they might be in doubt as to several Articles of Faith and that what they should most determinately believe thereupon could not pass but for a a greater likelihood of Truth It must be granted that there would be nothing better understood nor more commodious than a Judge of this nature There would be no more need for one to break his Head in examining all things and to seek for truth it should be all found and People would go to Heaven
which is added a Preface touching the Original of this History Sold by Mr. Chiswell at London 1688. p. 44. THe Devotions of the Roman Church appear so ridiculous to them that are not born superstitious that the ablest Controvertists of that party have endeavoured to hide them or to make them pass for popular Abuses but as it is impossible that in a great Society all them that write should be of the Secret so there are a great number of Bigots who feared that the Bishops of Meaux and Turnai would with their mildness betray the Church and were minded really to abolish the Ways that enriched it So much the Protestants have seconded the sincerity of these latter and have collected out of their Offices Rites and the most famous Doctours of Rome the true Doctrine of our Church To avoid the contestations commonly raised by such as do not act sincerely The English are advised to translate whole Books of the Doctrine of Rome as the Life of Magdalene of Pazzi the Contemplations of the Life and Glory of the Blessed Virgin and other such like The Abridgment of the Perogatives of St. Ann is one of these Works The time will not be lost that is imployed in making an extract of it it is sufficient that it was ridiculous enough to cause the Effect which the Translator proposed himself it was printed at Paris in 43. with the approbation of the Doctors of Sorbonne and was Dedicated to the Queen Mother Ann of Austria then Regent so that any godly Book could not be more Authentick The Reader will be far more obliged by the taking out of the English Preface the History of St. Ann's Devotions by which may be learned what are the grounds of Monastick Orders and the Authors of Legends The Friars used ways of forming the Genealogies of their King 's and attributing great Deeds of Chivalry that never hapned to their Princes and thought that it became them to be no less liberal to the Predecessors of Iesus Christ. No Antient Author ever spoke of Iachim and of St. Ann who are said to be the Father and Mother of the Blessed Virgin and St. Epiphanius was the first that mentioned it by the by In the succeeding Ages Germain Hyppolitus and Damascenus spoke of them but 't was little or nothing at all and Nicephorus one of the greatest lyers among the Friars made but a very short History of them so that all the Legends are grounded upon two pieces whereof the Falshood is well known by Criticks One is a Letter upon the Birth of the Blessed Lady attributed to St. Ierome the other is the pretended Gospel of St. Iames. As for the first it cannot be precisely determined when it was invented All that can be said is that an old Fabulous Tradition has been the occasion of it There is a feigned Letter of Chromatius and of Heliodoâ—e desiring St. Ierome to Translate the Gospel of St. Matthew out of Hebrew into Latine which Armanius and Virinus said was in his possession and contained the History of the Infancy of the Blessed Virgin and that of our Saviour Ierome begins to excuse himself from it upon the difficulty of the work and because the Apostle did not design to make this Book publick maintaining that he writ it in Hebrew and did not mention a word of it in the common Gospel designing to keep this History from the Peoples Knowledge adding That it was a Secret that ought to be trusted to none but choice Clergy-men that might make the extract of it to Christians That Seleucus was the first that Translated it and mixed several false Doctrines tho not very different from the Truth in what regarded the History and Miracles and for that reason he promis'd them an exact Version of the Original Hebrew There are in these Fables the Maxims and Folly of the Friars which suffice to refute it Besides this Seleucus or Lucius was a Manichee which doubtless was one of the reasons why St. Augustin rejected a Work like this or perhaps it might be the same with that of Seleucus For says he If one did alledge to me the Book of Apocrypha wherein Iachim is said to be the Father of Mary I would not yield to that Authority because that Book is not Canonical Pope Gelasius not content to term the Work Apocryphal calls the Author a Child of the Devil II. The second piece whereon the Legend is founded is not of better Alloy because it is the Gospel of the false St. Iames. William Postel published it first and having Translated it out of Greek into Latin got it printed at Basil in 1552. under the Title of Prot-Evangelion cum Evangelica Historia Sanctae Mariae Evangelistae vita ejus Octavo Some years after Bibliander made Notes upon this Work and this was printed with the other which was not much better under the Title of Orthodox Writing Orthodoxographae If any one is minded to know who William Postel was he may be informed in the first Chapter of the Apology for the Reformers by Mr. Iurieu Henry Stephens that was no Divine but knew that such a Deist as Postell was might be suspected that he had embellished this Work and Casaubon attributed the whole to him However it is this pretended Gospel of St. Iames with many others was condemned in a Council of 70 Bishops held at Rome under Pope Gelasius Nevertheless the Writers of Legends receive them and form new ones as the Book of the Birth of Mary of the childhood of Iesus and the Gospel of St. Ann. The latter may be judged of according to this passage mentioned by Henry Stephens when Iesus was so grown that he could work Joseph employed him to Carpentry and one day having commanded him to saw a piece of Wood he did it without taking notice of the Mark that was to direct him and so made the piece too short Joseph was angry at this and had a mind to beat him and would have done it if Iesus had not lengthened the stick by making Joseph pull at one end whilst he pull'd at the other If the Inventors of those absurd Relations were design'd to dishonour the Christian Religion they could not find a better way the Gospel of the fictitious St. Iames is full of such extravagant Histories and one would think the Inventor had a mind by his Ironique Imitation to ridicule several passages of Scripture and several Miracles of the Old and New Testament among others the History of Abraham and Sarah that of Hanna and her Son Samuel and that of Zachary and Elizabeth And nevertheless it is upon these counterfeit Books and scurrilous Relations that the most part of the Devotions of the Romish Church are founded the pretended St. Iames has consecrated a Feast to St. Ann which is kept the 16 th of Iuly and was ordained by Pope Gregory XIII 1584. Sometime after Sixtus the 5 th founded or at least confirmed a Religious Order called the Maidens of
was built and the Church of Loret and when Hercules was Canonized and Aeneas and Francis of Abisa and Ignatius Loyola all this is known But the first beginning of an Error is always impenetrable and can never be found out As for the Consent of Christians which Mr. Arnaud did alledge he was shewn that the Eastern Churches termed Schismaticks by Rome were not of her opinion touching the Lord's Supper and that if they had any Idea of a Real Presence it drew nearer the Consubstantiation of the Lutherans than the Transubstantiation of Rome It is true Mr. Arnaud produces several Attestations of Graecian Priests to shew that the Greeks were of the same opinion with Roman Catholicks but it is likewise true that he obtained the most part of them by Bribes Mr. Wheeler assures us in his Voyages of Greece that he spoke to many Pappas whom M. of Nointel Nephew to Mr. Arnaud had endeavoured to bribe for the same end The Miscellanea of Mr. Smith may also be seen to this effect One might be satisfied with this Answer yet the Superstitions of Rome being not so antient as those of Paganism the Reformed have thought that by a continual search at last that Prodigious Opinion might be discover'd which gave Birth to Transubstantiation And they have accomplisht it for they have shewn how the Energetick Expressions of the Fathers touching Transubstantiation occasioned in the ignorant Ages an obscure Idea of an Union or of an incomprehensible change and they have marked the Authors of these two Opinions differing thus about the Sense of Figure and Vertue Iohn Damascenus in the year 728 began to Preach in the East the Union of the Bread and Body of Iesus Christ and Paschase Ratbert was the first that published Transubstantiation or the change of the Substance of one into the Substance of the other in the Latin Church in the year 818. So that all that the Catholicks of France gained by Dispute was to see their Heroes worsted by a Minister who though Eloquent and Witty enough would nevertheless have yielded to M. Arnaud in many other things This Tryal made the Romish Church sensible that it ran the hazard of losing its reputation with all honest People if its Tenets came once to be examined And therefore their Advocates turned wranglers and barricading themselves with formalities prescriptions and the ends not answering they thereupon pretend that their Adversaries are condemnable without any necessity of examining into the bottom who is in the right and who is in the wrong M. Nicole took upon himself to plead this part and acquitted himself in his lawful Prejudices against the Calvinists with as much cunning and Eloquence as could be expected from a Disciple or Friend of M. Arnaud By ill luck the Iansenists came to the worst both in Rome and in France in the Famous Dispute of the Five Propositions and were forced to say That the Five Condemned Propositions were not in the Augustin of Iansenius whence it clearly followed that neither the Pope nor Councils were Infallible in what they did because they might call People as Hereticks that were not so at all in imputing to them Opinions which they never held nor were to be found in their Works The Iansenists saw this consequence and maintained it openly and did advance several Principles that destroyed the Authority of the Church and its Infallibility The French Protestants presently took notice of this contradiction of Doctrin between the Author of the Prejudices and his Friends or his Disciples and did not fail to promote it M. Pajon did it after shewing with much Wit and Acuteness that the Arguments of a prejudiced Author are more valid in a Iew 's a Pagan's or Mahometan's Mouth against Christianity than they are when used by a Roman Catholick against the Reformed About the same time M. Claude Answered M. Nicole in a direct way shewing that the excess of Corruption which the Doctrin and Worship of the Romish Church was come to made our Predecessors to examin Religion strictly and consequently to separate from a Society that would force them to receive under pain of Damnation a Faith whose practices were altogether opposite to Scripture That was enough to make the Roman Catholicks repent that they gave that turn to their Controversies and that being their last shelter there was no hopes they would leave it for they continued turning their Prejudices into so many meanings and proposing them as confidently as if they had never been refuted And these pitiful evasions pleased the Assembly of the Clergy of France so well in 82. that they made Sixteen Methods of Prescription on which the conversion of the Reformed was to be laboured for And which is yet more these Gentlemen thought them so convincing that they intreated the King that a Copy of them might be given to every Consistory imagining perhaps that some Ministers may happen to be there who might be wrought upon by these Illusions or frightned with the Threatnings of the Pastoral Advertisement The Intendant or some other of the King's Commissaries went on a Sunday accompanyed with some Clergy-men deputed by the Bishop of the Diocess and with Two Apostolick Notaries to acquaint each Consistory with this Writing and give several Copies amongst the People making several Orations to desire them from the King to enter into the Communion of the Roman Catholick Church but all to no purpose M. Pajon Minister of Orleans made presently some Remarks upon this Advertisement and Methods and addressed a Letter to the Clergy wherein there are not so many Figures of Rhetorick as in their Writing but much more Sense and Judgment Dr. Burnet who has always gloried in assisting his Afflicted Brethren seeing most of our Ministers out of a condition of defending themselves gave himself the pains to examin the little Books of the Prelats of France And at last Mr. Iurieu Answered them by way of Recrimination in his Lawful Prejudices against Papism which he proposes to the number of Nineteen which are so many whereof the least plausible has more force than all those of the Clergy We must add to these Books Two other of the same Author wherein he Refutes two of the Indirect ways which the Roman Controvertists use the First is his Apology for the Morals of the Reformed against M. Arnaud and the Second his true System of the Church against M. Nicole All these Methods were in Vogue when the Book of M. de Meaux appeared The turn he gave to the Controversies did much more surprise the Protestants than all the Subtilities which the Divines of France thought of There was a Prelat of great reputation Tutor to the Dauphin that did not intangle himself in the Disputes of Grace and that consequently was neither suspected by Iesuites nor by the Iansenists nor by the Church of Rome nor by the Gallican Church he was seen I say to publish a Book well stocked with Approbations wherein he endeavors to moderate
the most displeasing Tenets of his Sect to put their grosser abuses in Oblivion and finally to bury the most part of School Disputes It was hard to think that a Man supported by all that is great in his Communion whereof he seemed the Oracle should Write to deceive his Fellow-Citizens or that he should think that a bare Exposition of the Doctrin of his Church should be capable to bring back into its Bosom them that had quitted it with so much reluctancy and remained in it in spight of what could be inflicted upon them The Tenets of Rome are not taught in the Indies nor in America nor are we to learn from the uncertain relations of some ignorant Travellers We see its Practices and Devotions before our Eyes The Books of their Doctors are told in every place and most part of our Reformers were either Bishops Priests or Fryars so that neither they nor their Disciples can be ignorant neither of what the Romish Church Believes nor of what it Practises besides the Ministers have no reason to dissemble in their Opinions because the Clergy of it gain far more than those of any other Communion This Reflexion might make M. de Meaux's sincerity very doubtful who declares at the very beginning That he Designs to render the Tenets of the Catholick Church more clear than they are and to distinguish them from such as are falsly imputed to it Nevetheless the Reformed being brought up in a Religion which inspires true Faith and being otherwise moved to desire a Re-union in hopes to see the end of their Miseries fancy'd that the Accusation of this Bishop was but a pretext he used to cast out of his Creed what is troublesom and hard to believe Besides the noise of an Agreement between the Two Religions which was a long time sown among the People and whereof divers ' Ministers were made to draw the Project M. de Meaux and his followers slipt many words which were general Promises of a Reformation upon condition of Re-union If it appears now that there was not the least shadow of sincerity in all the Promises that the Roman Catholicks made and that at that very time the clear-sighted could soon discover that it was but a pure cheat the Reformed cannot be praised enough for not trusting to them nor can the others be blamed enough that make nothing of playing with what is most sacred when they have a design to cheat the simple To know whether M. de Meaux be of this Number as several Protestants pretend and endeavour to prove in shewing the opposition of his Sentiments with those of the other Doctors of his Communion it will not be unprofitable to know the History of his Book because it may be commonly perceived by the way that a design is managed which is the end proposed M. Turenne who saw a long time that his Religion was a hinderance to his Fortune would have been very glad if he could accommodate himself to the Romish Religion But the vile Practices of this Church seem so strange to those who are brought up in other Principles that he could not persuade himself to join with a Society that imposed such ridiculous Superstitions upon its Votaries to cure him of this Scruple M. de Meaux published a small Writing wherein he strained himself to shew That these small Devotions were not of the Essence of the Catholick Doctrine and that one might live and die in its Communion without practicing them This Work or rather the King's Caresses and Liberalities having had Success which all People know our Prelate was of Opinion That he could work the same effect upon others and resolved to print this Manuscript that remained written four years before and to add to it divers Sections as that of the Lord's Supper of Tradition of the Authority of the Church and Pope and obtained the approbation of the Bishop of Rheims and of some other Bishops Sorbonne these several Ages has been looked upon as the source of the French Divinity it 's therefore that not only the Doctors of this University but also Bishops and other Clergy are glad to have the approbation of that famous House at the beginning of what Books they write of Religion M. of Condom had that design but he did not speed for having sent his Exposition as soon as it came from the Press to some of the Doctors of Sorbonne instead of approving the Work they marked several Places either contrary to or favouring but in a very little the Doctrine of their Church So that Edition was presently suppressed and another was composed wherein the Passages were changed that were marked by the Censurers This could not be managed so secretly but the Reformed came to know it Mr. Noguier and M. de la Bastide who knew the Edition that was published and this last did not fail to remark the Alteration that the Author made in the Manuscript and in the suppressed Edition They also reproached him that the true Roman Catholicks were but little pleased at his Moderation and one of them finish'd the Refutation of his Book before any Protestant had Printed his but he was not forbidden to publish it M. de Meaux's Credit was great enough to stifle the direct Answer that those of his own Party made to him But he could not hinder them that were dissatisfy'd from taking an indirect course and to say what they thought and even to refute him The Iesuites and the Friars sharp maintainers of the Superstitions that enrich them could not forgive him at all Father Maimbourg in his History of Lutheranism drew this Prelates Character and criticiz'd on his Book under the Name of Cardinal Contarini and of one of his Works and says well That these Agreements and Managements of Religion in these pretended Expositions of Faith which either suppress or do express in doubtful terms a part of the Doctrine of the Church neither satisfie one side nor the other who equally complain of swerving in a matter so momentous as that of Faith Father Cresset gave this Bishop a more sensible stroke in his Book of the true Devotion to the Blessed Virgin printed at Paris in 4to in the Year 79. with priviledge from the King and the Arch-bishops leave and the consent of his own Provincial and of three Iesuites that are the Censurers of all the Works of that Society The Dauphins Tutor was too powerful an Adversary to be opposed directly But a Writer of lesser Authority that adopted the Opinion of this Prelate touching the Invocation of Saints and Worship of Images felt the weight of Father Cresset's Anger This Author was a German Gentleman called M Widenfelt intendant of the Prince of Suarzemberg and his Book was Entituled Monita Salutaria B. Virginis wholsom Advices of the Blessed Virgin to her indiscreet Votaries This Book made much noise in the World especially after the Pastoral Letter of the Bishop of Tournay wherein he recommends this Book to his People as full
Domestick shewing his Friend in his Masters Library the suppressed Edition of M. de Meaux's Exposition with Marginal Notes which he assured him were Written by the hands of some of the Doctors of Sorbonne the Friend desired to borrow the Book which the Servant consented to So strange an accident made the borrower use his utmost care to get a Copy of the First Edition but there was such care taken to suppress it that all he could do was but to gather up some loose Leaves whereof he almost made an entire Book and copyed what he wanted out of M. Turenne's Original which he then restored to the Servant it is this same Copy which Mr. Wake has with his Certificate that gather'd it and compared it with the Mareschal's Copy It is not at all likely that Mr. Cramoisi Director of the Printing-House at the Louvre should Print a Book of Importance without the knowledge and good-will of the Author that was a Bishop and Tutor to the Dauphin and a great Favorite at Court and it is more unlikely that Mr. Crà moisi should obtain the King's leave and the Approbation of the French Prelates for a subreptitious Copy And why did not M. de Meaux shew his resentment for a boldness of this nature And how came he to give this Printer not only the Corrected Copy but also all the other Books that he made since We must examin but Fourteen places of the First Edition taken notice of by Dr. Wake to see whether the alteration that M. de Meaux made in it did only concern the exactness and neatness of the style First Edit p. 1. Thus it seems very proper to propose the Doctrine of the Catholick Church to the Reformers in separating the Questions which the Church hath decided from those which belong not to her Faith Second Edit p. 1. It seems that there can no better way be taken than simply to propose the Doctrine of the Catholick Church and to distinguish them well from those that are falsly imputed to her First Edit p. 7 8. The same Church Teaches That all Religious Worship ought to terminate in God as its necessary end So that the honour which the Church gives to the blessed Virgin and to the Saints is only Religious because this honour is given to them only in respect to God and for the love of him And therefore the honour we render our Saints is so far from being blamable as our Adversaries would have it because it is Religious that it would deserve blame if it were not so M. de Meaux has thought it expedient to blot out the last period and to express himself thus in his common Editions p. 7. And if the honour that is rendred to Saints can be called Religious it is because it regards God In the same place speaking of M. Daille the Author expressed it after a very ingenious manner but little favourable to his cause As for Mr. Daille said he he thought that he ought to keep to the Three first Ages wherein it is certain that the Church then was exercised more in Suffering than Writing and has left many things both in its Doctrine and Practice which wants to be made clearer This Acknowledgment was of importance and the Censurers had reason to note it and has not been seen since All the other Alterations are as considerable as these and Dr. Wake protests he could mention more if he were minded to shew all the places wherein the Manuscripts differed from the common Editions The Author may judge whether these be words or things that M. de Meaux has corrected but as to Father Cresset it may be said that this Bishop has strained his boldness to such a degree that none dares give him the Epithet it deserves Is it possible that this Author should not have heard of a great Volume in Quarto Writ against the profitable advice of the Blessed Virgin since the Pastoral Letter of the Bishop of Tournay who approved this last Book has caused such long Disputes in France Can it be supposed that M. de Meaux was ignorant that the Opinion of this Jesuit was contrary to his Exposition After M. de la Bastide reproached him with it in his Answer to the Advertisement And that the Author of the General Reflexions on his Exposition and M. Iurieu in his Preservative have made great Extracts out of the Book of The True Devotion Since Mr. Arnaud laughed at Father Cresset in his Answer to the Preservative and Mr. Iurieu refuted his Adversary in the Iansenist convicted of vain Sophistry That Mr. Imbert in his Letter to this Bishop offered to refute the Preservative provided he might be secured that no violence should be done him and that he might have the liberty of saying what he thought In fine after that he himself Answered divers passages of the Preservative in his Treatise of the Communion under both kinds Let us add to all this what M. de Meaux had the confidence to advance in his Pastoral Letter upon the Persecution of France I do not wonder says he my dear brethren that you are come in such great numbers and so easily into the Church none of you have suffered violence either in his Body or Goods And so far from suffering Torments that you have not heard talk of any I hear that other Bishops say the same Let this notorious falshood be compared with the Apology for the Persecution which this Prelate made in a Letter to one of his Friends that I read my self Writ and Signed by his own hand The Original whereof a certain Author proffered to shew him And it will be acknowledged that one may be very hard upon the Catholick Religion without committing so gross a contradiction But why should we stay so long upon the discovering the mystery of the Composition the Gentleman had done it himself without thinking of it Confessing that he weighed all his words and racked his Invention to cheat the simple At least this is what they that understand French will soon perceive in reading this period of his Advertisement In the mean time the Italian Version was mended very exactly and with as much care as a Subject of that importance deserved wherein one word turned ill might spoil all the Work Though one must be very dull to look upon these pious Cheats as a sincere dealing M. de Meaux was so fearful lest he might be thought to abolish some abuses and to labour to reform his own Church that he has lately given evident proofs of the hatred that he always bore the Protestants and which he thought fit to hide under an affected mildness until the Dragoon Mission It was in the History of Variations that he unmasked himself and shewed him what he was by the Injuries and Calumnies which he cast upon the Protestants and has given a Model of the manner how he deserves to be treated There were Three Months past when Dr. Burnet whom this Bishop attacked without any cause made
Christ which according to Calvin descends not from Heaven The vertue of the Mind being sufficient to penetrate through all impediments and to surmount the distance of Places He cites several other places of Beza of Martyr and many English Doctors by which it appears that they did not believe the Body of Iesus Christ properly descended from Heaven into the Eucharist or is in divers places at the same time though they say we are nourished hereby through Faith but after an incomprehensible manner Yet it must be granted that if these Great Men understood nothing by nourishing our selves by the flesh of Iesus Christ but to believe that we are saved by his Sacrifice and to feed our selves with this hope or to receive his Spirit it was not necessary to tell us of a miraculous Union of our Spirits with the Body of Iesus Christ notwithstanding the distance of places the Spirit of God being every where and Faith having no relation to local distance there 's nothing in the Spiritual eating of the Body of Iesus Christ taken in the sense we have above-mentioned of Miraculous nor of Incomprehensible more than in other acts of Piety and other Graces which God gives unto us Whether we suppose this or any other method to expound the eating of the Body of Iesus Christ there would be no danger to the Reformation to say that these Learned Men have not had an Idea altogether distinct thereupon or that their Expressions are not exact Although it were granted that they mistook in some things it would not follow that the Romish Church could have justly rejected all their Doctrines or that Protestants are in the wrong by inviolably retaining their Sentiments as far as they are conformable to Holy Scripture and to abandon that wherein they might be deceived We do not make a profession of believing that those who err in one thing are deceived in all or of rejecting every thing they have said because they have not perceived the truth clearly enough in some things Thus all the Objections of this nature might be ruined without undertaking to defend indifferently all that the Reformers may have said seeing it 's agreed on that the Protestant Religion is not founded upon their Authority and that they might be mistaken in inconsiderable things without its being in danger But Dr. Wake thought not convenient to act in this manner He believes that the Reformed never changed their Opinions hereon and for the Divines of Edward and Elizabeth he maintains that they were perfectly of the same opinion which he proves by a passage of the History of the Reformation by Dr. Burnet In the Second Part which is wholly included in the 3d Chapter he answers first to what Mr. Walker affirms to have been allowed by Protestants and maintained against him that he hath not well understood the words of some of the Authors whom he cited that say very well that in Communicating Iesus Christ ought to be Adored but not as Corporally present under the Species of Bread and Wine As for Forbes and Marc-Antony de Dominis it is agreed on that the desire they had of reconciling Religions made them say too much Thorndyke speaks not less vigorously but upon a Hypothesis quite different from that of the Roman Church seeing he believed that the Bread is called the Body of Iesus Christ and the Wine his Blood because by the Consecration they are Hypostatically united to the Divinity of Iesus Christ as well as to his Natural Body It was spoken of in the First Part. To oppose to the Catholick Author Doctors of his own Party they say that Thomas Paludanus and Catharin maintains that it was an enormous Idolatry to Adore the Sacrament without believing Transubstantiation Thus although it is agreed on that if a Consecrated Host is truly Adorable one would not be guilty of Idolatry if one Adored one which should not be Consecrated thinking it once would be so It 's incredible that the Reformed Religion can receive so much prejudice hereby as the Authority of the Catholick Doctors who have been cited because the Reformed deny that a Host can be Adored whether it be Consecrated or not As to the Grounds of this Subject he sends us in his Preface to a Book Entituled A Discourse concerning the Adoration of the Host Printed at London 1685. In the Second place The Catholick Doctrine is briefly examined but as there is none who hath not read divers Treatises upon this Subject we shall insist no longer upon it ORIGINES BRITANNICAE Or the Antiquities of the British Churches with a Preface concerning some pretended Antiquities relating to Britain in vindication of the Bishop of St. Asaph by Dr. Stillingfleet London 1685 in Fol. p. 364. WE should speak of the Preface of this Work wherein the Author refutes the Opinion of the Scots concerning the Antiquity of their Kings if there had not been an Extract made of a Book wherein it is already done and the Principal reasons related with much fidelity It shall suffice to say in general that our Prelate in it defends the Bishop of St. Asaph who in his Relation of the Antient Ecclesiastical Government in Great Britain and in Ireland hath shewn 1. That the Scots could not be in Great Britain so soon as they say 2. That the Historians from whom this is maintain'd are not of sufficient validity for one to rely upon As the Scots may be pardoned the zeal they have for their Country their Neighbours likewise may be suffered to endeavor the refuting them if it be necessary It 's a contestation which as Dr. Stillingfleet observes will not be decided neither by a Combat nor a Process and which hath no influence in matters of Religion or State That which concerns the Antiquities of the British Churches is more considerable by the connection which this matter hath with the important Controversies as it will appear hereafter This nevertheless is but the Proof of a greater Work where the Author endeavors to clear the most important difficulties of Ecclesiastical History Judging that to Write a compleat Ecclesiastical History is a design too great for one Man to accomplish he hath only undertaken to clear some parts thereof and thought he was obliged to begin with that which concerns the Antiquities of the Church whereof he is a Member This Book is divided into Five great Chapters the Abridgment of which you have here 1. It hath been believed for a long time in England that the Gospel was Preached here in Tyberius's Reign But if the short time be considered betwixt the Resurrection of our Lord and the death of this Emperor and that 't is thought during a long while the Apostles Preached the Gospel only to the Iews it will be hard to suppose that in this little distance persons came from Iudea into Britain to Preach the Gospel Some of the Learned of the Church of Rome have by the same Reason refuted the Fabulous Tradition which
to speak better according to their conjectures 8. That there is no Text in the Bible which priviledges a Man who is not inspired to form an Assembly which should call it self the true and only Church of Iesus Christ and should appropriate to it self it's Priviledges by excluding all others 9. That nevertheless Christians divided themselves into innumerable Sects whereof the most part excommunicates and condemns the other 10. From all this it 's concluded That one cannot look upon any of these Churches nor the Ministers thereof nor the Tenets nor the Ceremonies of them with the same respect which one was obliged to have for the Church and Apostolical Pastors 11. Consequently that these Assemblies have no Right to impose their Doctrine or Worship as a necessary Yoak upon Consciences nor to condemn and excommunicate such as do not the same with them 12. That Baptism and the Supper of the Lord are Sacraments ordained by Iesus Christ whose use is very profitable that the Assemblies of Piety are so likewise provided their Government be not Tyrannical that they are looked upon as the work of some godly Persons who have endeavoured to imitate the model of the Church which they found in Scripture and they confess these Institutors were not infallible and that they left faults in their Works which they are willing to correct when they are better instructed This was the occasion of a Dispute that then made much noise One of Mr. Galenus's Brothers answered these Articles which Mr. Galenus had printed in the Year 1659. with a Reply to his Adversary In 1660. Mr. Pontanus Minister of the Remonstrants at Amsterdam undertook to examine this Opinion in a Treatise which he made of the visible Church of Iesus Christ of it's Office and Worship Without doubt this dispute was spoken of in 1664. seeing one of Mr. Alting's Friends ask'd him his Opinion upon it to which this Professor answered I do not see that the Opinion of Galenus such as you mention it in your Letter is so condemnable it would be in vain now to search the form of the Apostolical Church and the Gifts which the Apostles conferred by imposition of hands I remember I told you that we have a Faith which makes us uncapable of receiving Gifts As we believe that the Signs which according to the Promise of Iesus Christ Mark 16.17 18. should accompany the Faithful viz. the gift of Miracles the gift of Tongues and of Prophecy have ceased in the Church then it is not strange that they descend not to us In the Opinion of some Men this Faith and it's Efficacy lasted not as long as the first Age It wou'd distract us to find out the Signs of it in such distant times after this I do not admire that most Doctors have taken so different ways and that like Painters they have drawn more or less near after the model of the Apostles according as their Pencil was fine or gross Thence sprung so many different Churches to which were given the names of their Doctors as commonly the names of Painters are given to their most excellent pieces It 's true that there are some far better than others but there are none but please some people so much that they despise and condemn sometimes all other Churches how little soever they differ from theirs It 's an evil that could only be deplored hitherto and God only knoweth when it will be remedied When he is pleased to give us this Faith which we have lost he will give us it's Fruits and 't is then we shall be the Image of the Primitive Church In the mean time we must preserve and endeavour to preserve and increase the Faith we have which is that of Tenets and which may conduct us to Salvation notwithstanding the faults of the exteriour form and Government of the Church In answering to the same who asked him his Opinion upon the Visions of Drabicius he saith I know nothing certain upon that business now I cannot approve them and I dare not condemn them I suspend my Iudgment in the design to meditate upon this Subject and perhaps at another time I will write to you at large of it l. 17. In the Twenty first Letter are a great many helps for the History of David and upon the Persecutions which Saul makes against him In answering a Divine of Herborn who exhorted him to make a Translation of Scripture but without swerving from the received Versions and the common Tradition I cannot saith he make that two Councils agree for one ruineth the other to what purpose is it to spoil Paper to say the same things a hundred times over I take notice of another fault which has taken roo◠amongst the Reformed that is that we are very Orthodox upon the Theory or Speculation of Scripture but as to Practice we are altogether Papists Puri puti Pontificii You will acknowledge it if you reflect upon the Actions of both the one and the other You advise me to be silent upon the question of the Sabbath tho' you acknowledge it is of great importance and you will not have me to oppose my self to the received Hypothesis I know full well that it is an Axiom of the prudence of this Age not to touch an evil which is strongly rooted but the Reformers of the past Age had far more Christian Thoughts They had the courage to attack the Errors which were in the peaceable possession of Mens understandings tho' they foresaw the troubles which they would cause throughout all Europe It is in vain to expect to gain time till Men were silent or did agree all to maintain a false Hypothesis this silence and this consent would not render it true I do not take the Testimonies of Men saith Jesus Christ nor would he have St. John Baptist himself to be believed if his words were not conformable to the Writings of Moses 50.27 Upon the famous passage of the Romans 3.25 the Author hath an opinion altogether different not only from the common Interpretation but also from that of Bezae and of Cocceius the first Translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dissimulatio and the second Prateritio But Mr. Alting will have it Transmissio or Translatio a Transposition He founds it upon this That there is a Pleonasmus in the Version of these two learned Interpreters because the terms of Dissimulation Praeterition and Non-imputation give no other Idea but the Patience of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which mention is made in the following vers 2. He adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answers here to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hegnebbir which is spoken of Sins 2 Sam. 12.13 and Iob 7.21 and that so Paresis mark'd in this place that Action of God considered as a Debtor who transports the Debt or the Crimes of Sinners upon Iesus Christ who is made their Pledge or Surety So the sense of this Passage is according to our Author that God has transported upon Iesus
the Church of Nazianze which before this last Division did not know what Schism was ought for the future to endeavour a perpetual Peace 5. That in the last Discord they were so strongly perswaded that the Bishop of Nazianze acted Sincerely and retained the Truth of Faith that he was reproached with nothing else but suffered himself to be surprized by equivocating words 6. That every thing obliges us to Peace God Angels and all Creatures which Concord holds together 7. That the Jews were happy whilst they were at Peace and unhappy as soon as they were divided 8. That notwithstanding Men ought not to seek after all sorts of Peace but to keep a Medium and that they were obliged vigorously to oppose Heresie when any one was seen to profess it publickly but that for mere Suspicions there should be no Schism When that which afflicteth us saith he is but a Suspicion and what is grounded upon nothing Patience is better than Precipitation and Condescension better than Furiousness It is much better to correct each other reciprocally like Members of one Body than to condemn our selves by a Separation before they mutually understand one another or to lose the Opinion the one had of the other by a Schism and then to undertake to correct others not like Brethren but Tyrants by Edicts and Laws Finally Gregory exhorts the Church of Nazianze to preserve the good Doctrin concerning the Holy Trinity which he expresses in these words We adore one Father one Son and one Holy Ghost in the Son we acknowledge the Father and in the Holy Ghost the Son Before we joyn them we distinguish them and before we distinguish them we joyn them We do not look upon these three things as one God for they are not things which are destitute of a distinct Existence or which have but one Existence just so our Riches are but in names of things and not in things themselves the other three things really are but one It is a thing not in Existence but in Divinity We adore one Unity in Trinity and Trinity in Unity It hath all but one Throne and one Glory It is above all the World beyond Time uncreated c. This Speech of Gregory as almost all his others is first without any great Order His thoughts are heaped upon one another just as they came into the Author's Head a Fault which is common to most of the Ancient Orators which makes him fall into unnecessary Repetitions Secondly His Arguments seem sometimes to be too far fetch'd and of little Consequence as when he saith the Universe subsists by Peace This Expression is too far sought for one might say quite contrary as some Philosophers That the Contrariety in which are all the parts of the Universe keeps the State they are in hindring one another to be otherwise In the third place his Style is very full of Figures uncorrect and sometimes hard and all this often causeth Obscurity Notwithstanding we must allow that he is full of fine Similitudes of strong and happy Expressions as are those whereof he makes use in that part where he condemns Schism which we before mentioned He is full of Ornaments drawn out of History or Pagan Fables and he speaks of the last in some places as the Philosophers do without openly rejecting it So in speaking of the Flames of Aetna he makes use of this Expression Whether it be something else or the Breathing of a punished Gyant In another place after he had spoken of the Torments of Tantalus Ixion and Tityus he adds Whether it be Truth or a Fable under a Fiction teacheth us a Truth We cannot yet doubt but Gregory did observe all these things as pure Fables but the Greek Philosophers which he had carefully read said the same One would think that the Custom of speaking like others had made Gregory say several things which he had in Pagan Books without Examination But he is far from the Clearness Exactness and Eloquence of Isocrates whom many say he took for a Model I thought it my Duty briefly to take notice here of what you may judge what was the Style of Gregory that I may not repeat it hereafter in speaking of his other Speeches I shall only take notice of some Examples of what I have said when occasion shall offer We must also observe here once for all that Gregory as to what concerns Philosophy followed that of the Platonicks of whom he borrows divers Terms which we cannot understand without knowing it So he saith That God is the most Excellent and the most elevate of all Beings we cannot but raise him above all Essence and place him above all Beings seeing he hath given Beings to other things For to understand the meaning of these Terms being above Essence we must know that the Platonicks did establish a Choice of Beings as they spoke to wit Series of Beings placed upon one another so that as they mounted this Chain they came to more excellent Beings and at last to Sovereign Trinity which is above all the Essences of these Beings that is to say which cannot have relation to any particular Species but which includes in it all their Essences and can produce them upon that reason This is what makes these Philosophers say That the Gods have Superessential Qualities Without knowing this Platonick Tenet we cannot comprehend what Gregory meaneth in the words which we have cited In the same Page he saith That the Angels draw their Principles from Light that they are enlightened by true Reason and that they are Rays of this perfect Light These terms are drawn from the bottom of Platonism as it might be easily shewn in Expounding them but that we should make too great a Digression It shall suffice to mark what the Philosophy of our Author was To return to the History the Arians being informed of the Division which had been at Nazianze drew some Advantage from it and laugh'd at the Orthodox This gave occasion to Gregory to make the Homily which is the Thirteenth of his Speeches where he sheweth the Arians that the Division of Nazianze being sprung but from a Misunderstanding and having lasted but a short time they unjustly insulted over this Church Moreover he sheweth the Advantage of the Orthodox above the Arians and Sabellians in comparing the Sentiments of these three Societies one with another Tho' the Passage is somewhat long it shall be put here because those who have not sufficiently studied these Matters shall better understand what was then the Sentiment of the Orthodox than they could by the Passage of the Twelfth Speech which hath been related Why love ye Vanity saith he unto them and seek for Lyes in giving he speaks to the Arians to the Divinity a Nature which is neither one â—or â—â—â—ple but three Natures disunited and separate and even contrary by the Proprieties which the one hath too much and which the others lack or in establishing
retake that Shield which by their Apostacy they lost that so they may be armed not against the Church which grieves at their Misery but against their Adversary the Devil a modest Petition a bashful Supplication a necessary Humility and an Industrious Patience will be advantageous to them let them express their Grief by their Tears and their Sorrow and Shame for their Crimes by their Groans Ep. 31. ap Cypr. Tertullian in a like manner describes one in this State by lying in Sackcloth and Ashes by having a squalid Body and a dejected Soul by Fasting Praying Weeping Groaning and roaring night and day by throwing himself at the Clergies feet and kneeling before the Faithful begging and desiring their Prayers and Pardon If the Criminals Repentance was thought real he was admitted to part of the Service but not to all for a long time some two three five ten Years and some even to their Lives end On the day appointed for Absolution â—he came cover'd with Sackcloth and Ashes throwing himself at the Feet of the Clergy and Laity and with Tears in his Eyes begging their Pardon and Forgiveness confest his Fault and received Absolution by the Bishops putting his hand upon his Head and blessing him and then he was looked upon as a true Church-Member again 8. In the Eighth Chap. he comes to shew the Independency that Churches had one of another as to Superiority or Preheminence which concludes very strongly against the Usurpations of the See of Rome he Cites the Decree of the African Synod Apud Cyp. Ep. 55. § 16. Pag. 142. That every ones Cause should be heard where the Crime was committed because that to every Pastor was committed a particular Portion of Christ's Flock which he was particularly to rule and govern and to render an Account thereof unto the Lord. Yet he shews there was such a Dependence and Correspondence betwixt one another Cypr. Ep. 67. § 6. Pag. 199. Although they were many Pastors yet they were but one Flock and they ought to congregate and cherish all the Sheep which Christ redeemed by his own Blood and Passion And a little after We ought all of us to take care of the Body of the whole Church whose Members are distended through various Provinces Apud Cypr. Ep. 30. § 4. Pag. 67. Our Auâ—hor treats next of Provincial Synods which he proves were a Convocation of Bishops Presbyters Deacons and deputed Laimen who often met to advise about Eccâ—esiastical Affairs and reguâ—ate what should appear amiss He shews that this Convocation was usually every Year Per singulos annos in unum Conveniamus Apud Cyprian Ep. 75. § 3. Pag. 23â— In these Assemblies they chose out of the gravest and most renowned Bishops two to be Arbitrators and Moderators Apud Euseb Lib 5. Cap. 23. Pag. â—90 The Decrees that they made were binding and who ever broke them came under the Ecclesiastick Censure 9. In the Ninth Chap. our Author treats of the Unity of the Church Here he shews that the Unity of the Church consisted not in an Uniformity of Rites and Usages but every Church was at its own liberty to follow its own particular Customs Iren. apud Euseb. Lib. 5. Cap. 24. P. 193. In some Churches they fasted one day in others two in some more and in others forty hours but yet they still retained Peace and Concord the diversity of their commending the Unity of their Faith And a little after the same Father They retained Peace and Love and for the diversity of such Customs none were ever cast out of the Communion of the Church Also Firmilius apud Cyprian Ep. 75. § 5. Pag. 237. That in most Provinces their Rites were varied according to the Diversities of Names and Places and that for this no one ever departed from the Peace and Unity of the Catholick Church 'T would be well if this Primitive Union was well considered on by such as keep up the Dissentions amongst us at this day they will certainly have a severe Account to make one day to the Prince of Peace nor will their Ignorance excuse them in not making a due distinction betwixt the Fundamentals of Religion and mere Circumstances Our Author proceeds to shew what condescentions there were amongst them from Iustin Martyr who speaking of those Jewish Converts who adhered to the Mosaical Rites says That if they did this only through their Weakness and Imbecillity and did not perswade other Christians to the observance of the same Iudaical Customs that he would receive them into Church-fellowship and Communion Dialog cum Tryphon Pag. 266. After this our Author shews how the whole Churches censur'd such as were Authors of Divisions about the different Observation of Easter Baptizing Hereticks c. and afterwards he brings in Irenaeus saying That at the last day Christ shall judge those who cause Schisms who are inhuman not having the fear of God but preferring their own advantage before the Unity of the Church who for trivial and slight Causes rend and divide the great and glorious Body of Christ and as much as in them lies destroy it who speak Peace but make War truly straining at a Gnat but swallowing a Camel Lib. 4. Cap. 62. Pag. 292. Here our Authors defines Schism according to the Primitive Fathers to be an unnecessary causeless Separation from their lawful Pastor or Parish Church So that who ever separates upon such a Ground is a Schismatick then he comes to lay down such measures as the Primitive Christians did make use of for Separation from their Bishop 1 Apostacy from the Faith 2 Or when a Bishop renounc'd the Christian Faith and through fear of Persecution embrac'd the Heathenish Idolatries as was done in the Case of Martialis and Basilides two Spanish Bishops 3 ly When the Bishops Life was scandalous and wicked he gives Instances of all of them yet he brings in Origen against this last Opinion his words are these Origen Hom. 7. in Ezek. He that hath a care of his Soul will not be scandaliz'd at my Faults who am his Bishop but considering my Doctrin and finding it agreeable to the Churches Faith from me indeed he will be averse but he will receive my Doctrin according to the Precept of the Lord which saith The Scribes and Pharisees sit on Moses his Chair whatever therefore they say unto you hear and do but according to their Work do not for they say and do not The Scripture is of me who teach what is good and do the contrary and sit upon the Chair of Moses as a Scribe or Pharisee the Precept is to thee O People if thou canst not accuse me of false Doctrin or Heretical Opinions but only beholdest my wicked and sinful Life but do those things which I speak After having mentioned this Father's Opinion he adds that whether Irenaeus or an African Synod or Origen deserves most Credit he leaves it to the Learned to judge but however our Author gives his own Opinion that they
Term Consubstantial when as they freely acknowledg'd the Divinity of the Son of God He approved not of the Disputes at that time upon the Subject of the Hypostasis because he look'd upon those that received Three into the Trinity and those that admitted but of one to be of the same Opinion and only to differ in the manner of Expressing St. Basil was not so moderate for accoding to his Opinion those were Sabellians that said the Father and Son were two in Thought and one in Substance The Demi-Arians or Homoiousians that was those that would not acknowledge that the Son was Consubstantial with the Father and that said nevertheless that he was like him in all things c. the same in Substance were no more Hereticks than those that maintan'd the Three Hypostases in the Judgment of St. Basil St. Hilary of Poictiers of Philaster and even of Saint Athanasius who confesses in his Book of the Synods that Basil of Ancyra and those of his Party differed from those who made a Profession of Consubstantiality as to the name only Some of these Demi Arians are placed in the number of Saints in divers Martyrologies as Euseb. of Caesarea and Euseb. of Emissa and Pope Liberius also being a Catholick receiv'd them into his Communion St. Hilary of Poictiers although a great Defender of the Nicene Faith was not free from Error for to Answer to the Objections that the Arians drew from such passages of Scripture as proved that Jesus Christ was subject to fear sorrow and grief he fell into such an Opinion as made the Humanity of our Saviour a Fantom he maintained that Jesus Christ sustained not really either Fear or Grief but that these Passions were only represented in him To explain what the Son of God says of himself That he was ignorant of the day of Iudgment Mark 13. He says it ought not to be understood in the Letter as if Jesus Christ had been effectively ignorant of this Day but in this Sense that he knew it not to discover it to Man He had an other very very particular Error that he advanced in the Twentieth Canon upon St. Matthew that Moses and Elias should come with Jesus Christ near the time of Iudgment and that they should be put to death by Antichrist contrary to the Author of the Epistle to the Hebrews for he says that Jesus Christ being rais'd from death shall dye no more He was of the Opinion also that Predestination was subsequent to Merit and that the Divinity of Jesus Christ was separated from his Humanity in the time of his death As to the rest the Roman Catholicks which complain that some Protestant Refugees have spoken too freely of those that have deprived them of their Goods and reduced them to the utmost Misery may read what St. Hilary says of Constantius That neither he nor the Bishops of his time received the thousandth part of the evil Treatments that the Reformed have suffered Mr. du Pin thinks the Errors of Optatus of Milan small and pardonable although he believed that Hereticks ought to be Rebaptized and seems to give Free-Will the Power not only of willing and beginning a good Action but also of advancing in the way of Salvation without the Assistance of the Grace of Jesus Christ. He approves not however of the Allegorical manner whereby this Bishop explains many Passages of Scripture giving them a very distant sense from what they naturally have and applying them to such things as they have no Relation to This defect says our Author that might be suffered in a Sermon appears intolerable in a Treatise of Controversie where all the Proofs ought to be strong and convincing But Optatus had to do with Enemies that did the same and who abused Passages of Scripture to injure the Church and give Praises to their own Sect. After having complain'd of the loss of Apollinarius's Works the most Learned of all the Christians Authors in Humanity this Loss is attributed to his Errors or rather the Zeal of the Catholicks which have had such an Horror to the Books of Hereticks that they have not even preserv'd those that regarded not their Heresie and that might have been useful to the Church Wherefore continues du Pin we have almost no Books of the Ancient Hereticks remaining Many Men believe that the Disputes with the Heterodox have been the Cause of the Catholicks inventing Solutions which have afterwards pass'd into Opinions such is the Doctrin of the Infallibility of the Church which was not regarded till towards Luther's time Some in this Rank place Original Sin which begun in the Seventh Age to be more acknowledg'd than before according to Mr. du Pin. They speak also more of Grace than they did in the preceding Ages and notwithstanding much was always attributed to Free Will It 's surprising that Titus of Bostres whose Arguments are solid and subtil had not recourse in his Treatise against the Manicheans to Original Sin which he might have made use of as a general Solution to almost all their Difficulties For we may easily apprehend why Man is inclined to evil why he suffers why he is subject to hunger to grief sickness miseries and to death it self where once we have admitted Original Sin Neither doth this Author speak of the Grace of Iesus Christ and he seems to have supposed that Man can of himself as well do good as evil The Disciples of St. Augustin will not find Dydimuss of Alexandria much more Orthodox since he maintains that Predestination is nothing else but the Choice which God hath made of those that he foresaw would believe in Jesus Christ and would Act according to it He likewise believed with his Master Origen that the Incarnation of the Son of God was beneficial to Angels as well as to Men and that it took away the Guilt of their Transgressions As to the Sentiment of the Eternity of Spirits he speaks on 't without condemning or approving it In Truth it would be absurd and impious to fix Eternity to any other Being than God if by this word was understood an Absolute Eternity or Existence by it self but if we suppose that the Souls of Men were Spirits created a long time since which have offended God and which he sends into mortal Bodies there to do Penance for their Faults this Hypothesis perhaps would be instrumental to discover many Difficulties in Divinity which have hitherto appeared Unexplicable All the World hath heard of the Catechumens of the Ancient Church that few well know what they were 1. When an Infidel presented himself to be admitted into the number of Christians they begun to instruct him in private but he was not suffered to enter into the Church nor to assist at publick Exhortations 2. Afterward when he was believed to be well undeceived of his old Errors he was permitted to go to the Church but only to hear Sermons
Party which is that of the Semi Arians or Homoiousians The Reader will not be displeased to find here a List of these Councils which is made upon the Remarks of Mr. du Pin. Councils against Arius 1. At Alexandria composed of near a hundred Bishops in the Year 322. 2. At Nice in 325 composed of 318 or 270 or 250 Bishops 3. The Third Council of Alexandria where St. Athanasius was absolved in 340. 4. At Rome by the Bishops of Italy in 341 where Marcellus of Ancyra and St. Athanasius were justified 5. At Milan where Ursacius and Valens were received into Communion for condemning Arius in the Year 346. 6. At Sardica in 347 composed of an hundred of the Western Bishops who sent back St. Athanasius and Marcellus of Ancyra Absolved 7. At Alexandria in 362 with St. Athanasius where it was declared that the difference upon the three Hypostases were only Disputes of words It was composed of the Bishops of â—gypt 8. At Paris where the Bishops of the Gauls retracted what they had done at Rimini in 362. 9. The Bishops of Italy did as much in another Synod the same Year 10. At Antioch in 363 where the Bishops of Egypt approved the Form of Nice 11. In 370 at Rome under Damasus 12. At Aquilea in 381. 13. At Constantinople in 383. Councils for Arius 1. In Bithynia in the Year 323 Sozom. Lib. 1. Cap. 15. 2. At Antioch where Eustathius Bishop of this City was deposed in 330. 3. At Caesarea in Palestine where St. Athanasius was cited but appeared not in 334. 4. At Tyre where St. Athanasius appeared as accused in 335. It was composed of a hundred Bishops 5. At Ierusalem where Arius and his Party were received to the Communion of the Church in the same Year 6. At Constantinople against Marcellus of Ancyra which communicated with St. Athanasius and who was deposed as convicted for renewing the Errors Paul of Samosetus and of Sabellius in 336. 7. The Third Council of Constantinople where Paul Bishop of that City Defender of St. Athanasius was deposed in 338. 8. At Beziers where the Followers of Arius were reconciled to the Church in spight of Hilary of Poictiers and some other Bishops which were banished in 356. 9. The Third Council of Sirmium where the Father was declared greater than the Son in 357. 10. Another at Melitin the same Year 11. At Antioch in 358 where they condemned these Terms The same in Substance 12. At Constantinople where the Anomeans cunningly condemned Aetius their Head and deposed many Semi Arian Bishops in 360. 13. At Antioch where Melece Bishop of Antioch was deposed and where the Son was declar'd Created out of nothing in 367. 14. At Singedun in Mesia against Germinius a Semi Arian 366. 15. In Caria where they rejected the Term of Consubstantial in 368. Councils for the Semi Arians 1. The Second Council of Alexandria in 324 where nothing was determined against Arius and they treated only of the Terms Substance and Hypostasis against Sabellius where Osius presided 2 3. Two Councils at Antioch in 341 and 342 where they declared they received Arius because they believed him Orthodox where they composed three Forms of Faith in the which they Anathematize those who said there was a time when the Word was not and made a Profession of believing him like to the Father in all things This Council made XXV Canons which are inserted in the Code of the Universal Church 4. Another Council at Antioch by the Eusebians where the word Consubstantial is not found though it be Catholick as to the rest It was held in 345. 5. At Philippolis in 347. 6. The Second Council of Sirmium the Form whereof was approved by Hilary of Poictiers although the word Consubstantial be not in it In the Year 351. 7. At Arles where St. Athanasius was condemned in 353. 8. At Milan in 355 where St. Athanasius was also condemned by Violence 9. At Ancyra where those were Anathematized which held the Son Consubstantial with the Father and those who deny'd he was the same in Substance in 358. 10. The Fourth Council of Sirmium where they approved of the Forms of the Councils of Antioch and of the second Council of Sirmium 11. The fifth Council of Sirmium in 359. 12. At Rimini composed of 400 Bishops where they rejected Terms of Substance and Hypostasis as was done in the fifth Council of Sirmium Notwithstanding they held the Son to be equal to the Father in all things It was also in the Year 359. 13. At Selucia the same Year where forty Anomean Bishops or pure Arians were condemned by 105 Semi Arians 14. At Antioch in 363 where the Term Consubstantial was received in different senses 15. At Lampsaca in 365 where the Anomeans were condemn'd and where the Bishops were re-establish'd which they had deposed 16. Divers Synods in Pamphilia Isauria Lycia and Sicily in 365 and 366. 17. At Tyanes in 368 where the Anomeans were reunited with the Semi Arians In 370 a Synod was held at Gangres the Canons whereof are inserted in the Code of the universal Church and the fourth of which condemns those that say the Communion ought not to be received from the hands of a married Priest The 59th and 60th and last Canon of the Council of Laodicea which Mr. du Pin believes to have been held between the Year 360 and 370 prohibits the Reading at Church any other than Canonical Books and those that were acknowledged for such and those the Protestants receive excepting the Apocalypse The 8th Canon of the Council of Saragossa defends the Vailing of Virgins that have consecrated themselves to Jesus Christ before the Age of forty Years The Bishops of Macedonia willing to confirm a Judgment they had given against a Bishop named Bonosus by the advice of Pope Syricius he answered them That the Council of Capua having sent this Cause to them it belonged not to him to judge on 't and that 't was their business to determin it The most ancient Monument according to Mr. du Pin where the name of Mass is found to signifie publick Prayers that the Roman Church makes in offering the Eucharist is the third Canon of the second Council of Carthage held in 390. At the end of this Volume the Author makes an Abridgment of the Doctrin of the 4th Age as he did in his precedent Book in respect to the three first and he confesses that though nothing was taught in the 4th Age which was not believed in the three first nevertheless the principal Mysteries were much more clear'd and expounded in the fourth The Travels of Mars Or The Art of War divided into three parts c. With an Ample Relation of the Soldiery of the Turks both for Assaulting and Defending A Work inriched with more than 400 Cuts engraven in Copper-plates by Allaâ—n Manesson Mallet Master of the Mathematicks to the Pages of his Majesty's lesser Stable heretofore Ingenier and Serjeant-Major
there are many things very remarkable as that the Cook of Corbie getting up at Midnight the Eve of St. Vitus the year 86 and opening the Larder Door it appear'd to him all of a light fire Cocta autem comestaque in festo paâ—roni carne quam ubi suspenderat Oeconomus splendor iste evanuit I Relate these words in Latin because I fear I could not Translate them well for I find no Syntax in them Upon this M. Paullini says That Bartholin and Aquapendente have made the same experience The Journal of the Learned informs us That on the 14th of Iune 83. at Orleans Meat has been seen at the Shambles to shine like phosphore The Conjecture of Bartholin is not altogether improbable that somewhat of the Glo-worms sticks to this Flesh and communicates this shining There is affirm'd in one of the French Novels of the foregoing Month That M. Lanzwerdo does not much credit such Generations as are called Equivocal that is to say where the Mother is of a different kind from that which engenders or is produced nevertheless one of these Fryars assures us that in the year 874. a Woman brought forth a Black Cat and that a Mare brought forth a Calf He adds That this Black Cat was burned because the Father of it was supposed to be of Devils M. Paullini makes mention of several such Generations and it may be concluded in general that the Text and Commentary thereon make a very curious Treatise There is likewise the History of a Dog that lived in the year 897. at Corbie which was of an Exemplary Devotion hearing the Mass very modestly and observed all the requisite Postures at the reading the Evangelists or when the Priest rais'd up the Host Besides this he kept Fasting Days with so much exactness that all imaginable Civility could not engage him to tast Flesh. If he had seen any Dogs piss against the Walls of the Church he went presently to bite them with great Zeal and if there were any that barked in the Yard during the Mass he would not fail to quit the place without disturbance to quiet them he never suffered any Dog to enter into the Church Father Iohn Eusebe of Nieremberg brings yet a more admirable Example of a Dog if the Crow of the Abby of Conrad were as wise as that Dog he had not felt an Excommunication that took away his Appetite and ordinary briskness the cause whereof was thus Conrad having a mind to wash his Hands took the Ring off his Finger and could not find it when he wanted it again he caus'd it to be sought for in every place without hearing of it so that he had issued out an Excommunication against whoever had stole his Ring the Crow that took it presently felt this stroke and confin'd himself within his Nest with a heavy heart this raised the Abbot's suspicion that it was he that had stole his Ring and in effect so it proved for it was at length found in his Nest upon which the Crow came to his first Condition as may be seen more at large in the Holy Recreations of Father Angelin Gazee A Work full of Pious Iests and Diversions for Devout Souls as the Sieur Rems remarks who has Translated them into French It may be truly said that there are more pleasing Accounts in this Book than in that of Bocace I do not know what to say to that which Fryar Isibord relates concerning a Cat of their House which hatch'd Ducks Eggs and took all possible care of the young ones to whom she communicated her Nature of warring against Rats But for what concerns the inability of the Ears of a certain young Girl the Abbot of Marolles has left no room to doubt of it being so confirmed by the Philosopher Cressot in the 32 page of his Memoirs She much resembled says he the Figures or Pictures of the Cynick Philosophers that are in the Closet of the Curious being as dirty as they with a long Beard and Hair uncombed she had a very particular thing which I never took notice of in any but in her which was to raise her Ears and to fould them at pleasure without touching them Father Messie in his 24th Chapter of his first Part makes mention of a Man which St. Augustin has seen not only to move his Ears at pleasure but also his Hair without any motion of Hand or Head This little Girl then is not so great a rarity as the Relation of a Woman who had 4 Breasts corresponding to each other before and behind equally full of Milk she lived in the Year 1164 and had thrice Twins who sucked her on both sides Nevertheless what we hinted at the Fryars of Corbie does not hinder but there have been very famous Men amongst 'em which may be seen in the Account that M. Paullini published at Ione intituled Theatrum illustrium virorum Corbeae Saxonicae Fasciculus Rerum Expetendarum Or a Collection of Things to be sought after and Things to be avoided Published at Cologne in the Year 1535. by Orthuinus Gratius Presbyter in Daventry for the Vse and Instruction of an Assembly then Conven'd freed from Innumerable Faults according to the best and choice Editions of those may Tractates which are contain'd therein by the Labour and Study of Edward Brown Minister Tom. 19th Sold at Amsterdam WHen Orthuinus Gratius alias Graes Publish'd this Work there was a Council call'd for a Reformation of the Church and the Catholick Princes did extreamly desire it from the Court of Rome yet it was doubted very much whether they shou'd obtain it Nevertheless the Collector of these Pieces believed he ought to publish 'em that in case the Assembly met they might draw thence some very necessary Instructions to satisfie such as were for a regulution of Abuses Wherefore he added it to his Title which was since a little changed in this new Edition Quod si futurum Concilium celebrari contigerit summopere tanquam cognitu necessaria ab optimis quibusque expostulabuntur All these Advertisements being unprofitable this Collection is become very scarce Whether it was endeavour'd to be suppress'd because it has been condemn'd by the Index's of many Books or that length of time only had produced this effect is uncertain However 't was this perswaded Mr. Brown to publish this Book anew though the Roman Church having not received those Truths it contain'd 't is not likely they shou'd be more welcome now than formerly also the World hath not seen this Collection because of the fewness of the Copies I will in brief give an account here of what it means It 's compos'd of 66 different pieces all which relate to some Abuses of the Roman Church either in the Doctrin or in the manner of the Clergy or some Scandalous Histories which this Church hath produc'd since the Popes have had a desire to usurp a Despotick Power over the Revenues and even the Consciences of the Christians or of pretended
Vicissitudes of all that past in them He likewise applies himself very particularly to the History of the Province of Holland and shews the Epoch of these Courts which is generally given He clears by the by several things concerning the History of other Nations that of the Low Countries and in particular that of the Franches and makes many learned Observations upon all the Dignities mentioned in his Title so that its a very useful Work The Church was always so embodyed in the World the Disorders of which he sheweth that the Author cannot get forward without falling foul on all sides so that the Reader may expect in this great Volume a long account of what concerns the Clergy He finds there Fryars and Canons of all Sects and Kinds Convents where the Religious and Religiouses lived together I do not say in the same Cell but under the same Roof and in the same Apartment The World Naturally detracting the Chastity of Cloisters hath given occasion to think very oddly thereon and it was to take away that Scandal that the Civil and Canon Laws have forbidden both Sexes to live in the same Convent Nevertheless Mr. Matthews Reports that St. Briget founded several of this Nature and that Gilbert of Semplingham founded a great many by Advice of St. Bernard Amongst other Authors he quotes the Chronicle of Montserain which saith that in the Year 1223 because they would send abroad many of the Convent Sisters many glossed thereupon that the time of their Lying In drew near Consueto Laicis more loquentes dicebant Moniales illas à Monachis stupratas esse quibus jam pariendi tempus instaret He quotes a Poet named Nigellus who said that the Mother Abbess very well deserved that name by her Marvelous Fertility Quae pastoralis baculi dotatur honore Illa quidem melius fertilius que parit As he is a Satyrical Poet it would be very ill done to believe this upon his bare saying It is generally believed that St. Willibrord was the first Preacher of the Gospel amongst the Frizons But Mr. Matthews shews that St. Eloy Bishop of Nayon had Instructed these Barbarians It is true that the greatest part of these Conversions was reserved for those that came after them for St. Wilfride St. Willibrord St. Vulfran c. had a great hand in them and so had Pepins Troops and them of Charles Marlet his Son For Mr. Cordunoy acknowledgeth in his History of France that tho' the Frizons suffered Wilbrord to speak to them of the Christian Religion Pepin could not trust to that because most of them left off the worship of their Gods only by force A little after he saith they Revolted and Charles Martel having Vanquished them beat down their Idols and Temples and cut down the Forests which they thought Sacred and caused all them to be killed which would not submit It was a good time in those Countries for those which converted Mr. Matthews quotes William Malmesbury who saith that the Saxons and the Frizons were Converted by the pressing care of Martel who threatned one and promised a recompense to the other If it were Charles Magne St. Willibrord would not have received any profit for he did not live so long but under Charles Martel St. Willibrord and St. Boniface might have passed for Famous Converters at the Expence of the manner of doing and of their Masters Purse The Art of Preaching the Word of God containing the Rules of Christian Eloquence 12s At Paris 1687. page 524. THe Judgment of men is so different and the circumstances which produce perswasion are sometimes so contrary to one another that it is hard to prescribe unto Orators such Rules as are a little particular and of some use Yet as there are defects which all Men blame and such methods as please almost all People in the same Age Masters of Arts have thought it requisite to remark them Indeed these general reflections are not unprofitable provided we do not exceed those bounds For as soon as we come to particulars we may chance to give for Maxims contested things and so force or spoil the Genius of a young Man instead of perfecting him This is what those who shall read the Books which we are going to speak of may easily observe and which we shall endeavour to make here as plain as we can The Author of the work whose Title we have set down is a Roman Catholick Preacher who has thought convenient to remain Nameless apparently for the same Reason which hath hindred him a long while from Publishing these Reflections upon the Art of Preaching the reason was because he saw every day so much Jealousie amongst Persons of the same imploy Every Orator has particular turns and methods which seem good to him only That leaves always some suspicion that he blames unjustly in others what agreeth not with his particular Genius He hath divided his work into Four Books which are as so many Conversations wherein he Treats after a particular manner and which have no Taste of the Style of Schools of the principal qualities necessary for a Preacher The first Book concerns the Studies which a Christian Orator ought to prosecute Herein is maintained that he ought to read the Precepts of the Heathens and that they are necessary to attain Christian Eloquence 2. That Logick is not less necessary provided thereby is understood the Art of Reasoning well to discern what is true from what is false the certain from the doubtful and that which is evident from what is probable because this necessary use of true Logick cannot be sufficiently learned by the reading of Aristotles Rhetorick nor even by the frequent Commerce which we ought to have with good Authors as F. Rapin pretends who is cited here without being named 3. In regard to Physick he thinks that that Part only which regards Man is absolutely necessary to be known because he ought to be acquainted with all the natural Dispositions of the Mind and all the general and particular Truths which make him more able and ready to say this is true 4. Touching Scholastick Divinity he introduces an Abbot who testifies a high contempt for those who maintain that the Scholastick Doctors teach often nothing less than the Doctrin of the Church and that when even they do teach it they cannot dispose their minds to Preach it well But he answers him that true Scholastick Divinity is nothing else than the Doctrin of the Church Examined and Established according to the solid Rules of true Logick which teach how to define divide and reason exactly The Abbot having replyed that if so Men have no other obligation to the Master of Sentences nor to his Commentators than for having made the Science of the Church Scholastick or filling it with an infinite deal of unprofitable and Chymical Questions and of having given it a very Barbarous Style the Author replies That we must distinguish what this method hath in it
suspected places viz. the Roman Libraries in quorum MSS. certum est pleraque eorum quae Curiae Romanae placitis adversabantur esse erasa aut omissa It is certain that almost every thing which was contrary to the Maxims of the Roman Court was either taken away or omitted in the Manuscripts of their Libraries I shall speak more fully to the last Dissertation of Mr. Du Pin where he pretends to prove that neither Pope nor Church have any power either direct or indirect over the Temporalties of Kings 1. Because our Lord exercised no Temporal Jurisdiction 2. That all the power that he gave to his Apostles was only to publish the Gospel'Baptize to Bind and Unbind Sinners to Celebrate the Eucharist to separate the Wicked from the Church and Establish a Discipline 3. Because Christ and his Apostles forbid the Church to exercise any Temporal Authority 4. That according to the opinions of the Ancient Popes and Holy Fathers the power of the Church extended no farther than Spiritual Affairs 5. Because the Primitive Church exercised over its Members only the pain of Deposition and Excommunication for when She desired to put an end to her Rebellions by Penalties and Exiles She had recourse to a Secular power Mr. Du Pin adds that if in the following Ages the Church had the power of Condemning to Temporal punishments it was by the Concession of Princes To prove this first he shews that Jesus Christ suffered not his Apostles to make use of the Sword or to wish for fire from Heaven upon those that resisted them Secondly he relates a hundred fine passages of the Fathers who say very positively that Religion ought to constrain no one These are the same passages that the Refugees alledge to the French Converters to shew them the great difference between the Maxims of the first Ages and these Dragooning Missioners who compell'd the Protestants to Sign another Confession of Faith But what use wou'd Mr. Du Pin make of this Does not he see that M. Schelstrate will answer him 't is a mocking of the World to refer 'em to such Maxims as the Fathers themselves laughed at when instead of suffering Persecution they were in a Condition of making others suffer Does not he see that if these Maxims were good the Clergy of France cou'd not justify the Approbation which he has given of the Conduct he maintains In a word these Maxims are perfect Burlesk if the Church can have recourse to a Secular power forcibly to constrain Hereticks to enter into its Communion Common sense plainly says that if Jesus Christ forbid his Church to use Violence he has also forbidden their desiring such Assistance from Kings and if he had permitted them to compel Persons by the Intervening of Kings he has not command them in case of Necessity to make use of all the power they can furnish themselves with I mean by the credit they may have with the Multitude But all this is inconclusive Thus Mr. Schelstrate ruins his Adversaries if we come to Arguments ad hominem But it s true the proofs of Mr. Du Pin considered abstractedly are very solid I mean those which I have already spoken of and those that he founds upon the Nature of the Royal Power for he plainly shews by Scripture and the Fathers that it depends upon God Almighty that its only justifiable in him and that the Church is only obliged to suffer with patience where Princes abuse their Power These Maxims were so evident to the Holy Fathers that St. Ambrose who durst not abandon them in retaining a Church contrary to the Orders of the Emperour nevertheless he set a great value upon himself because he practised no other Resistance than that of Sighs and Tears See how Witty Men are mistaken if they are not Orthodox in their Actions they are at least so in their Words The Answering these Objections it seems Mr. Du Pin has found much difficulty in for altho' he proves very evidently the opinion that he wou'd refute is New yet he cannot Demonstrate it to his Antagonists because they may maintain that they are Truths that have continued a long time undiscovered and now are made manifest to the Church The Mystery of Transubstantiation is of this Number since M. Allix has shewn us that before the Council of Trent it was strongly rejected This is therefore indeed what was never revealed as an Article of Faith till the 16 th Age. Why may not they also say that the Power of the Church over the Temporalties of Kings is another Truth that lay undiscovered till Gregory the Seventh This is a little perplexing but the Council of Constance the Terrible Shield of the French Church is yet more difficult I shall only speak a little to that of all the Learned Disputes of the Author against Cardinal Bellarmin who to prove that the Temporalties of Moriarchs ought to submit to the Tribunals of the Church has Collected in one Piece all matter of Fact that he has found in Ecclesiastick History and the Old Testament with all the Reasons that his great Wit and Learning cou'd furnish him with From whence it appears that we may learn a thousand curious things in the answer of Mr. Du Pin to this Famous Cardinal We find many places in the Acts of the Council of Constance where it attributes to the Church the Right of Deposing Princes but we shall content our selves with relating the words of the 14 th Session where 't is Decreed that all those who observe not its determinations shall be eternally Infamous and deprived of all Dignity Estate Honour Charge and Benefice Ecclesiastical and Civil altho it should even be a King an Emperor a Cardinal or a Pope The Council of Basil Decreed the same thing Mr. Du Pin answers to that 1. That 't is a Menace without effect 2. That we may understand it shou'd be done only with the consent of Princes and by their Voluntary Submission 3. That as it was done in a time when the general Opinion attributed to the Church any power over Kings so these Decrees were rash 4. That these Councils determined it not in Form since they did not examin it but spoke only according to the General Style of the Prelates of that time so that this cannot be a Decision made Conciliariter It wou'd be needless to tell the Reader that these Answers neither taken together nor separately can any way injure this Decree from whence it follows either that the Church has a Right to depose Soveraigns or that it has made a very false Decision I say Decision fâ—r 't is as impossible to make a Decree without defining the the Doctrin which is the Insparable foundation of this Decree as it is to declare this particular Proposition for an Article of Faith We ought to believe St. Peter because he was inspired of God without declaring this General Proâ—osition as an Article of Faith we must believe all those that speak by the