than it found them upon a twofold Account 1. By confirming those Errors and Corruptions that were before 2. By adding others to them 1. By confirming the Errors and Corruptions before introduced That the Fathers made no Reformation of these I have already shew'd I now add That they undertook the Defence of them made Decrees to confirm them and cursed all those who should dare to oppose them The Popes Supremacy Transubstantiation Adoration of the Host Communicating in one Kind Invocation of Saints Veneration of Images and of Reliques Purgatory Indulgences were all establish'd and as much as in them lay render'd immovable against all Assaults I need not prove this because it is not only confessed by all but is by some insisted upon as a mighty Argument against the Protestants That the Fathers were unanimous in condemning their Tenents that is in condemning all those Doctrines that were opposite to the Romish Errors and in asserting the contrary (b) R. H. Considerat c. S. 152. 2. Nor did they only support the old but introduced many new Errors in the Faith Those who were read in Ecclesiastical Story said That in all the Councils held in the Church from the Apostles time until then there were never so many Articles decided as in the sixth Session only in which saith the Historian Aristotle had a great part by having exactly distinguished all the kinds of Causes (c) Soav l. 2. p. 228. Thanks to Father Aristotle One would think his Logick and Metaphysicks added to the Holy Scriptures might make them a compleat Rule without the Addition of unwritten Traditions 'T is true that some of those Points were not then first broach'd but had for some time before been commonly taught and received in the Church of Rome but none of them were Articles of their Faith or any more than disputable Points among themselves before they were defined by the Council And therefore in further Prosecution of this I shall do these two things 1. I shall mention several of their new Definitions some of which are at the best but matters of Opinion others of them palpably False 2. I shall shew That these new Articles some at the best doubtful others manifestly false are by the Council made necessary to be believed in order to Salvation 1. For their new Definitions besides many others which I shall omit take these following which I shall for the greater part but barely mention 1. That unwritten Traditions are of the same Divine Authority with the Holy Scriptures (d) Sess 4 2. That the Books of Tobit Ecclesiasticus Wisdom Judith and the two Books of Maccabees are Canonical Scripture (e) Ibid. The contrary to which was Catholick Doctrine at Rome it self but a few years before this Council (f) Et quoniam Hieronymum sortiti sumus Regulam ne erremus in Discretione Librorum Canonicorum nam quos ille Canonicos Tradidit Canonicos habemus quos ille a Canone discrevit extra Canonem habemus Cajetan Comment in 1. cap ad Heb. vers 1. and approv'd by Pope Clement VII (g) Divo Hieronymo Pater Beatissime Universa Ecclesia Latina plurimum debet non solum ob Annotatas ab eo in Libris Veteris ac Novi Test particulas tum adjectitias tum ambiguas sed etiam propter discretos ab eodem libros Canonicos a non Canonicis Liberavit siquidem nos ab Hebraeorum opprobrio quod fingamus nobis antiqui Canoni◠Libros aut Librorum partes quibus ipsi penitus carent Cajetan Epist Dedicat. ad Pap. Clement VII ante Comment in Libros Hist V. T. See Bishop Cosins Scholast Hist of the Canon of the Scripture I know R. H. (h) C. 11. §. 198. and many more Romish Writers tell us That this was defined in the Council of Florence If it was this will add but very little either to its Antiquity or to its Authority but that it was there can be no proof produced but a spurious Article in Caranza's paultry Epitome the least Intimation of which is not to be met with in any of the larger Editions of the Councils 3. That by the Grace conferr'd in Baptism all that which hath the true and proper nature of Sin is removed (i) Sess 5. c. 5. 4. That Concupiscence in the Regenerate is not truly and properly Sin (k) Ibid. 5. That the Works of justified Persons are truly Meritorious of Eternal Life and increase of Glory (l) Sess 6. Can. 32. 6. That the Catholick Church from the beginning hath always observ'd the manner of confessing to a Priest alone in secret (m) Sess 14. Can. 6. 7. That Confession to a Priest is necessary to Salvation by the Law of God n Ibid. 8. That to obtain Remission of Sins it is necessary by the Law of God to confess all and every mortal Sin which a man can call to remembrance to a Priest o Sess 14. Can. 7. 9. That it is necessary by the Divine Law to confess the Circumstances of every mortal Sin which change the nature of the Sin p Ibid. And is there one in an hundred that knows which are the Circumstances that change the kind 10. That a man conscious of mortal Sin how contrite soever he thinks himself is not duly prepared for the Eucharist without preceding Confession to a Priest q Sess 13. Can. 11. 11. That the Mass is a true and proper Sacrifice r Sess 22. Can. 1. 12. That Christ by these words Do this in remembrance of me did institute his Apostles Priests and ordained that they should offer his Body and Blood ſ Can. 2. 13. That the Sacrifice of the Mass is Propitiatory and ought to be offered for the Living and Dead for Sins Punishments Satisfactions and other Necessities t Sess 22 Can. 3. 14. That the Mystical Benedictions Lights Incense Garments and many other things of like nature used in the Mass are by Apostolical Tradition u Cap. 5. This is so palpably false that it hath not the least Colour of Truth And this the Trent Fathers knew well enough For Antonius de Valletelina a Dominican told them That it was plain by all History that anciently every Church had her particular Ritual of the Mass brought in by use and upon occasion That the Roman Rite hath been to gratifie the Pope received in many Provinces tho the Rites of many Churches are still most different from it That the Roman also hath had great Alterations as will appear to him that readeth the Ancient Book called Ordo Romanus which have been made not only in Ancient times but even in the latter Ages also and the true Roman Rite observed within 300 years is not that which is now observed by the Priests in the City but that which is retain'd by the Order of St. Dominick For the Vestments Vessels and other Ornaments of the Ministers and Altars it appeareth not by Books only but by
which yet will not pass for much among many Men of his own Church But suppose they are is it a thing granted that all is true that is in the Vatican Manuscripts He frequently quotes the Acts of the Council the Vatican it seems is furnished with plenty of them the Acts of Paleottus of Mensottus of the Bishop of Salamanca c. O how thankful would many Men be to his Holiness would he bless the World with the sight of these Yea what would they not willingly give to purchase them If then they are such as will abide the Test why are they still kept under Lock and Key Is it not to be suspected that the Wares are adulterate when the Merchant will not be persuaded to bring them into the Light Is the Court of Rome so self-denying as not to publish those things which make for their advantage May we not then conclude That either they are such as will not endure the Trial or in case they will that besides what makes for them they contain those matters also which make more against them Besides It is a thing known to the World that the Legats in the Council had two sorts of Instructions one Letter was to be shew'd to give satisfaction to the Bishops and Ambassadors another ran counter to it and was to be concealed And may we not suppose that those Letters which the Cardinal so frequently cites were of that sort only which were to be communicated which were direct contrary to those that were concealed What credit then is to be given to his Proofs For these and many other Reasons which to avoid tediousness I omit the Cardinals Counter-History hath not met with that esteem among learned Men of the Church of Rome as was expected and instead of blasting the Reputation of Father Paul's History hath made it to be more highly valu'd by many Men than it was before CHAP. III. The Vanity of the pretended Reformation of the Council of TRENT HAving given Father Paul his due I shall now proceed to treat of the Reformation made by the Council I might premise several general Considerations by which all impartial Persons will be abundantly satisfied that no Reformation to purpose could be made by it viz. such as these 1. The Pope and his Court were very averse from such a Reformation 2. The Pope by his Legats presided in the Council 3. The proposal of all matters to be treated of was reserved to the Legats 4. The Legats in doubtful matters confulted the Pope before they proposed them to be discuss'd 5. After matters had been discuss'd in the Congregations before they were proposed in the Session the Legats sent to Rome to know the Pope's Pleasure 6. The Bishops of the Council were generally such as were addicted to the Pope either as they were Italians or as they were his Pensioners or both And therefore such as would not contradict him except in such rare Cases in which the Pope's Interest and their own could not be reconciled such as the Exemption of Regulars and the Divine Right of Episcopacy 7. When any considerable opposition was like to be made all Arts were used the most disingenuous not excepted to bring over the Dissenters to the Pope's Party 8. Nothing was proposed in the later Sessions to be defined till they were before secure of a Party to carry it that way which the Pope desired He that considers these things cannot expect any good from this Council But passing over all these I shall at present consider matter of Fact only what was done and what was not done by the Council which shall be reduc'd to these three general Heads 1. That in those matters in which a Reformation was most necessary not the least Reformation was made or so much as pretended 2. That in those matters in which a mighty Reformation was pretended little or rather none was really made 3. That instead of Reformation the Council produc'd a greater Deformation what it found bad it left in many respects worse SECT I. In those matters in which a Reformation was most necessary not the least Reformation was made or so much as pretended First That in those matters in which Reformation was most necessary not the least Reformation was made or so much as pretended And these things were of two sorts matters of Doctrine and matters of Worship In which I say Reformation was most necessary because Errors in these are of the most dangerous consequence First That the Romish Errors in Doctrine were numerous and many of them in points of the highest moment I have already shew'd (a) Part. 1. and therefore shall spare the labour of mentioning them here That the Protestants with one Mind and one Mouth demanded a Reformation of these especially as absolutely necessary I need not prove it being a thing notorious to all Men who have read but so much as the Ausburg Confession Yea That many Errors in Doctrine were so gross that those very Romanists who in compliance with their worldly Interest resolv'd not to reform them were not able to shut their Eyes so close as not to discern them we may conclude from that Counsel which the Bishops assembled at Bononia gave to Pope Julius III. for the establishment of the Roman Church viz. The Lutherans receive and confess all the Articles of the Athanasian Nicene and Apostles Creed The same Lutherans refuse to admit any Doctrine except that only which hath the Prophets Christ and his Apostles for its Authors and wish that we would imitate the ancient Churches and not think of receiving any Traditions which it is not more manifest than the Noon-day light were dictated and instituted by our Lord Jesus Christ and the Apostles But we on the contrary following the opinion of your Holiness will have all Traditions Constitutions Rules and Ceremonies which have heretofore either by the Fathers or Councils or even by any private Man with a good Zeal been introduc'd into the Church to be believ'd and accounted necessary to Salvation And particularly as to Tradition we intirely believe and confess as a true Article of Faith That which the Council of Trent hath determin'd in the Decree of the third Session And although we cannot prove this for we plainly confess between our selves that we cannot prove that which we hold and teach concerning Tradition yet we confess it to be true because the Roman Church holds it But that we may confess the Truth which must be kept as a secret in the time of the Apostles and for some Years after the Apostles there was no mention of the Papacy or the Cardinalship much less were there these Doctrines these Laws these Customs no nor the Empire over the Nations that we now obtain But all Ministers of all Churches of the Roman no less than of others did voluntarily obey Kings and Princes and Magistrates b Lutherani Symboli Apostolorum Nicaeni Athanasii Articulos omnes recipiunt c. Consil de
contrary to these Decrees let him be Anathema m Siquis autem his decretis contraria docuerit aut senserit Anathema sit However by this Rule all those Propositions are condemned as Heretical which are contrary to those Decrees of the Twenty Fifth Session and to the latter part of the Fifth Chapter of the Fifth Session such among many others are these That Concupiscence is truly and properly Sin That it is repugnant to the Word of God to pray to the Saints with Mental as well as Vocal Prayer And the contrary to these made necessary Points of Faith 3. Another Rule laid down by Canus by which it may be known that a Decree contains Matter of Faith necessary to be believed is this If the Sentence of Excommunication be pass'd upon those who shall contradict or speak against it n Tertia est si in eos qui contradixerint not contra senserint Excommunicationis sententia ipso jure feratur ibid. Now by this Rule not only all those disputable and false propositions before mention'd but almost all the Doctrines defin'd by the Council are made Articles of Faith necessary to be believed because an Anathema is denounced not only against those who shall teach or preach or in publick dispute defend the contrary Propositions or say that the Church hath err'd in defining them but against those who shall but barely say the contrary to any of them And is it not strange that R. H. should overlook this Rule But he is to be excused because his design was to put a favourable gloss upon this odious part of the Council Or we may charitably suppose that the sight of so many terrible Anathema's put him into such a Fright that he forgot himself 4. The first part of the Fourth Rule teaches that Doctrine to be necessary concerning which it is expresly said That it is firmly to be believed by all the Faithful o Quarta si quicquam expresse proprie a fidelibus firmiter credendum aut tanquam dogma Fidei Catholicae accipiendum dicatur vel aliis similibus verbis aliquid esse Evangelio doctrinaeve Apostolorum contrarium ibid. By which Rule the whole Doctrine of Justification Sess 6. will be found to be de Fide because the Synod says Except a Man do faithfully and firmly receive it he cannot be justified p Post hanc Catholicam de Justificatione Doctrinam quam nisi quisque fideliter firmiterque receperit justificari non poterit And the last Clause of this Rule is of such latitude viz. by other like words something be said to be contrary to the Gospel or the Doctrine of the Apostles that it may be extended to almost all the Doctrinal Decrees There is another note proposed by Canus before these Four already mentioned which is of such large extent that there are very few if any of the Definitions of Trent that will not fall within the compass of it 'T is in short this 5. The Doctrine of Conncils if proposed to the whole Church if proposed also with an Obligation of believing it is a necessary point of Faith q Itaque summorum Pontificum Conciliorumque doctrina si toti Ecclesiae proponatur si cum obligatione etiam credendi proponatur tum vero de fidei causa Judicium est Now I think no Doctrine defined by the Council of Trent is limited to any particular Church or that any one can be named which a Romanist will say is not proposed to the Church Universal in like manner as the Council expresly proposes those of Sess 14. to be believed and held of all Christians (r) Haec sunt quae de Poenitentiae extremae Unctionis Sacramentis haec Sancta Oecumenica Synodus profitetur docet atque omnibus Christi Fidelibus credenda tenenda proponit And that the Synod intended what in them lay to oblige all those to whom they were proposed to believe them is manifest by those Curses it thunders out against all those who shall dare to contradict them I think it is now evident That by Canus his Rules all the Canons of the Council of Trent in which Persons are Anathematized barely for affirming or denying such or such a Proposition do enjoyn assent under Anathema to the contradictory Proposition I need not insist upon what R. H. quotes to the same purpose out of Bellarmine not only because he himself says it is much what the same but because Bellarmine himself speaks doubtfully of it and dares not trust to it For after he has told us what words a Council uses when a Decree is proposed as a matter of Faith he concludes When they say none of these things it is not certain that it is a matter of Faith (s) Quando autem nihil horum dicunt non est certum rem esse de fide De Concil l. a. c. 12. It is certain it seems that it is when a Council uses such words but it not certain that it is not when it does not use them But be it so Yet says R. H. (t) Cap. 11. §. 192. The contrary to such Propositions the maintainers whereof are Anathematiz'd as Hereticks is not hereby made by the Council an Article of Faith in such a sense 1. As if it were made a Divine truth now which was not so formerly The Council was Modest in not assuming to it self a power of making Divine Truths But in case they were not Divine Truths sormerly and by consequence they are not such now in that the Council did not make those Divine Truths which were not such formerly did it not arrogate a little too much in obliging men under a curse to believe them to be Divine Truths Or 2. As such Divine Truths were not also revealed and declared to be so formerly either in the same Expressions or in its necessary Principles It will not I suppose be pretended as to most of the Propositions before mention'd as false or doubtful that they were formerly declared Articles of Faith in the same Expressions It will then be well worth the knowing what were those Principles those necessary Principles in which these Articles for instance were formerly declared viz. That the Lights Odours and Vestments used in the Mass are of Apostolical Tradition That the Church of Rome is the Mother of all Churches Or 3. As if any such thing were now necessary explicitely to be known or believed absolutely ratione medii for attaining Salvation which was not so formerly Then none of the Propositions before mention'd are now necessary to be believed ratione medii Or 4. As if there might not be such a sufficient proposal made to us of such a Point formerly as that from this we had then an Obligation to believe it If there was such a sufficient Proposal formerly of all Points determin'd by the Council how came it to pass that many of them were not known to be Divine Truths no not by those Persons
Statues and Pictures that they are so changed that if the Ancients should return into the World they would not know them Therefore he concluded that to bind all to approve the Rites which the Church of Rome useth might be reprehended as a condemning of Antiquity w Soav 1. 6. p. 548 549. This Discourse displeas'd the Auditory but the Bishop of five Churches protected the Author of it and said that he had delivered nothing untruly and that he that would condemn the Fryar as scandalous or rash did first condemn himself as uncapable of Truth x Ibid. 15. That not only the Degrees of Consanguinity and Affinity expressed in the Book of Leviticus hinder or dissolve Marriage y Sess 24. Can. 3. 16. That Matrimony confirmed not consumnated is dissolv'd by the solemn Profession of Religion of either party z Can. 6. 17. That Matrimony contracted by Clergymen is made void by their Vow a Can. 9. 18. That the Roman Church is the Catholick Church b Bulla super forma Juramenti Profes Fidei This will perhaps be true when the part comes to be equal to the whole 19. That the Roman Church is the Mother of all Churches c Ibid. Sess 7. Can 3. Sess 14. de Sacramento Extr. Unct. c. 3. Sess 22. c. 8. Sess 25. in Decreto de libror. delectu If so the Daughter is the Mother and the Mother is the Daughter For they themselves acknowledg that St. Peter erected a Church at Antioch seven years before he went to Rome and this Church at Antioch was the Daughter of that at Jerusalem And therefore that at Jerusalem which is the Mother of all Churches is at least the Grandmother of the Church at Rome 20. That all things deliver'd defined and declared by the Sacred Canons by General Councils and especially by the Council of Trent are necessary to Salvation d The 12th Article of Pope Pius IV. Creed made in pursuance of a Decree of the Trent Council and comprehensive as R. H. grants of 1200 Articles c. 11. â— 194. So many Contradictions as are involved in this so many Falsities at least are contained in it And those are not a few since nothing is more easie than to produce Canons and Definitions of such Councils as the Romanists will have to be General which are manifestly repugnant not only to Scripture but one to another These are a few of those many new Definitions made by the Council of Trent The greater part of which are most palpable Falshoods The rest were not only disputable points in the Church of Rome before the Definitions of the Council but some of them are still disputed others of them stifly denied by learned men of that Church So that were the Propositions true yet the Articles of Faith are false 2. These Propositions the best of which are doubtful the rest manifestly false are made by the Council so necessary to be believed that whosoever does not assent to them is eo ipso branded for an Heretick and condemned to the portion of Reprobates This one would think were evident beyond all contradiction both by the Anathema affixed to every Canon and by the Declaration of Pope Pius IV. at the end of his new Creed viz. This is the Catholick Faith without which no man can be saved Part of which Catholick Faith is the belief of all the Decrees and Canons of the Trent Council But R. H. says That all the Canons in the Council that have Anathsma affixed do not enjoyn assent under Anathema to the contradictory Preposition nor make it an Article of Faith necessary to be believed under the penalty of being reputed an Heretick e S. 186. How then shall we know which do For our resolution he gives us these rules of Canus When the Decree to which such Canen relates binds to assent with a firma fide Credendum hoc est dogma fidei Catholicae Contrarium asserentes or tenentes judicentur pro Haereticis or some other equivalent expression Or when the Canon runs Siquis hoc senserit Anathema sit f Ibid. Since he hath referr'd us to Canus let Canus be Judge provided those other words and Rules in Canus which he hath unsaithfully omitted may be suppli'd And 1. The first Rule Canus gives by which we may know that a Decree is de side is this which he says is manifest If those who assert the contrary are judged to be Hereticks g Prima ea quidem manifesta si contrarium asserentes judicentur pro Haereticis Locor Theolog. l. 5. c. 5. qu. 4. Now in the close of the Doctrine of Penance and Extreme Unction the Synod for ever damns and Anathematizes those who assert the contrary h Asserentes contrarium perpetuo damnat Anthematizat Sess 14. that is judges them to be Hereticks And in the conclusion of the Doctrine concerning Matrimony the Synod decrees the following Anathematisms expresly against Hereticks i Hos in ipsos Haereticos eorumque errores decernens Anathematismos And therefore by this Rule the contradictory to every one of those Propositions which are anathematiz'd in the Thirteen Canons concerning Penitence the Four concerning Extream Unction and the Twelve concerning Matrimony is an Article of Faith necessary to be believed under the Penalty of being reputed an Heretick Such for instance are these That Penance Extream Vnction and Matrimony are truly and properly Sacraments That no Man can be saved who does not confess to a Priest those circumstances of Mortal Sin which change the kind That Matrimony consers Grace 2. It is a Decree of Faith when the Canon runs in this form If any Man thinks this or that let him be accursed k Siquis hoc aut illud senserit Anathema sit Canus ubi supra As by this Rule the far greater part of the Propositions defin'd by the Council are made no Articles of Faith so those which are made such are none of the unquestionable Verities but as much disputed as any For if I mistake not this word senserit is but twice used by the Council in this Matter viz. Sess 5. Chap. 5. This Concupiscence which the Apostle somtimes calls sin the holy Synod declares the Catholick Church hath never understood to be call'd Sin because it is truly and properly Sin in the Regenerate but because it proceeds from Sin and inclines to Sin But if any Man shall think the contrary let him be Anathema l Hanc Concupiscentiam quam aliquando Apostolus peccatum appellat sancta Synodus declarat Ecclesiam Catholicam nunquam intellexisse peccatum appellari quod vere proprie in renatis peccatum sit sed quia ex peccato est ad peccatum inclinat Siquis autem contrarium senserit anathema sit And Sess 25. after the Decrees concerning the Intercession and Invocation of Saints the Veneration of Images and of Reliques it is added If any Man shall teach or think
former Council They might as well have left it to him to make them as they in effect did for nothing was decreed without first asking his leave 4. The imposing on Provincial and Diocesan Synods an Oath of true Obedience to the Pope o Sess 25. cap. 2. another new piece of Tyranny for tho the Bishops at their Consecration fomerly took an Oath of Fidelity to him yet never before was any Oath imposed upon them when met together in Provincial and Diocesan Synods 5. Usurping the Rights of Bishops by making them the Pope Delegates in matters which belong to their Ordinary Jurisdiction (p) Episcoporum potestas non solum non aucta sed ex ea multum delibatum est cum ea potestas quae ipsorum propria est ex Dei instituto iis attributa iis tanquam a sede Apostolica delegatis concedatur Thuan. l. 6. c. 2. Review of the Council of Trent l. 6. c. 2. Whereas anciently every Bishop governed his own Diocess without Dependence upon or Subordination to the Pope by the Laws of Trent they can do almost nothing unless by Delegation from him May Bishops provide Vicars to supply the room of such Clergymen as are dispensed with for non-residence and assign them a competent Salary out of the Fruits Not by their own Authority but as they are Delegates of the Apostolick See (q) Sess 6. cap. 2. May they depute Assistants to unlearned and ignorant Parish Priests They may as Delegates of the Apostolick See (r) Sess 21. cap. 6. May they take upon them to Examine a Notary and if they find him unfit forbid him the Exercise of his Office in Ecclesiastical matters Yes but as Delegates of the Apostolick See (s) Sess 22. cap. 10. But surely in matters which belong to Visitation and the Correction of Manners the Bishops may of themselves ordain and execute those things which they judg necessary for the good of their People and for the profit of the Church No but only as Delegates of the Apostolick See (t) Sess 24. cap. 10. This is the enlargement of the Bishops Power which R. H. so much boasts of (u) Considerat on the Council of Trent c. 12. § 211 Many more Instances of like nature might be produced but these may suffice to shew how palpably untrue that Assertion of Pallavicino's is viz. That there is not so much as one Syllable in this Council for any new Emolument to the Pope (w) In hoc Concilio ne una quidem conspicitur syllaba pro novo Pontificis Emolumento Apparat ad hist c. 10. n. 3. And how unjustly the same Cardinal charges Soave with falsity for saying That this Council hath so established the Popes Power that it was never so great nor so solidly founded (x) Ibid. And likewise that R. H. had as little reason to carp at a like passage of Dr. Stilling fleet 's viz. That which was intended to clip the Wings of the Court of Rome had confirmed and advanced the Interest of it (y) Considerat c. 12. § 103. For as all those Decrees that might otherwise have retrenched their Exorbitances were themselves so clipt by Exceptions or Restrictions or by some other Counter Decree that they could effect nothing so many other Decrees were made by which the Interest of the Pope and his Court were highly promoted particularly this last mention'd of deriving all Jurisdiction from the Pope by making all other Bishops his Vicars and Commissaries And therefore no wonder that his Holiness was transported with Joy and gave immortal Thanks that the Council had such an happy Issue (z) Pallav. l. 24. c. 9. n. 5. For to use the words of Du Ranchin you shall never read of any Council that was so much to the Popes Honour and good liking as this Amongst so many Bulls and Constitutions which have come forth since you shall scarce find any which doth not make mention of this Council which doth not name it with Honour which doth not express an earnest desire of the observation of it and which doth not in some sort confirm it Among all the Councils that ever were no compare with this for Reverence and Respect It hath quite defaced and extinguished the memory of all the rest It is their Minion their Favourite their Champion their Arsenal their Bulwark their Protector their Creature and good Reason why they should make so much of it (*) Review of the Council of Trent l. 1. c. 1. FINIS AN ADVERTISEMENT Of Books lately Printed for Richard Chiswell THe History of the Reformation of the Church of England by GILBERT BVRNET D. D. in two Volumes Folio The Moderation of the Church of England in her Reformation in Avoiding all undue compliances with Popery and other sorts of Fanaticisms c. by TIMOTHY PVLLER D. D. Octavo A Dissertation concerning the Government of the Ancient Church more particularly of the Encroachments of the Bishops of Rome upon other Sees by WILLIAM CAVE D. D. Octavo An Answer to Mr. Serjeants Sure Footing in Christianity concerning the Rule of Faith with some other Discourse by WILLIAM FALKNER D. D. Octavo A Vindication of the Ordinations of the Church of England against the Romanists by GILBERT BVRNET D. D Octavo The APOLOGY of the Church of England and an Epistle to one Signior Scipio a Venetian Gentleman concerning the Council of Trent Written both in Latin by the Right Reverend Father in God JOHN JEWEL Lord Bshop of Sarisbury Made English by a Person of Quality To which is added The Life of the said Bishop Collected and Written by the same Hand Octavo The LETTER writ by the last Assembly General of the Clergy of France to the Protestants inviting them to return to their Communion Together with the Methods proposed by them for their Conviction Translated into English and Examined by GILBERT BVRNET D D. Octavo The Life of WILLIAM BEDEL D. D. Bishop of Kilmore in Ireland Together with Certain Letters which passed betwixt him and James Waddesworth a late Pensioner of the Holy Inquisition in Sevil in matter of Religion concerning the General Motives to the Roman Obedience Quarto The Decree made at ROME the Second of March 1679. condemning some Opinions of the Jesuits and other Casuists Quarto A Discourse concerning the necessity of Reformation with respect to the Errors and Corruptions of the Church of Rome Quarto First and Second parts A Discourse concerning the Celebration of Divine Service in an Unknown Tongue Quarto A PAPIST not Misrepresented by PROTESTANTS Being a Reply to the Reflections upon the Answer to A Papist Misrepresented and Represented Quarto An Exposition of the Doctrine of the Church of England in the several Articles proposed by the late BISHOP of CONDOM in his Exposition of the Doctrine of the Catholick Church An Answer to THREE PAPERS lately printed concerning the Authority of the Catholick Church in matters of Faith and the Reformation of the Church of England Quarto A CATECHISM Explaining the Doctrines and Practices of the Church of Rome with an Answer thereunto by a Protestant of the Church of England Octavo