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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30977	The genuine remains of that learned prelate Dr. Thomas Barlow, late Lord Bishop of Lincoln containing divers discourses theological, philosophical, historical, &c., in letters to several persons of honour and quality : to which is added the resolution of many abstruse points published from Dr. Barlow's original papers.	Barlow, Thomas, 1607-1691.	1693 (1693)	Wing B832; ESTC R3532	293,515	707

Homily against the peril of Idolatry in the second Tome of our Homilies p. 11 12 c. our (b) See the last Rubrick at the end of the Communion in our present Liturgy and we have the same Rubrick in the same place in the second Liturgy of E. 6. Printed Anno 1552. Liturgy c. to which we may add the Canons of the Convocation in the year 1640. which however not confirm'd by Parliament yet by them 't is evident that the Clergy met in that National Synod declared Rome to be Idolatrous and grosly Superstitious in the seventh Canon And the truth of this were it the business of this Letter might evidently appear to omit other things by that adoration their Church gives to the Eucharistical (c) Vid. Concil Trident. Sess 13. de Eucharistia cap 5. Host after Consecration in the Sacrament and to the Cross (d) Vid. Pontificale Romanum Romae 1611. pag. 480. de ordine accipiend procession for to both these they give Latria which they themselves confess is due to God only and therefore must of necessity be gross Idolatry 4. And as the Church of the Jews in the ten Tribes and the Church of Rome now agree in this that the one was and the other is Idolatrous so as in the Church of the ten Tribes there were 7000 who kept themselves pure from Idolatry even then when Idolatry under Jeroboam and his Successors was the publick and received worship So in the Church of Rome now I doubt not but there may be and are many more thousands who in Spain Italy c. live in the Church of Rome and in external communion with it and yet do not communicate with her in her Idolatry and Antichristianism And these not only I but all Protestant Divines generally call the Invisible and true Church of Christ known to him though not appearing to the World to be such But for the Visible Church of Rome That is the Pope and his Adherents Clergy and Laity who acknowledge him Christs Vicar and Supream Head of the whole Christian Church who believe and profess the whole Doctrine of the Roman (e) The Popish Doctrine in which Popery property consists as it is different from truth and the ●hurch of England is summarily comprehended in their new T●ent Creed published by Pope Pius 4. and is in some Editions of the T●ent Council at the end of that Council So in the Edition of the Trent Council by Labbe Paris 1667. p. 224 225. in other Editions it is put into the Body of the Council So in the Edition of that Council at Antwerp 1633. we have that Creed Sess 24. de reformatione p. 450 451. in which Creed we have 12. new Articles comprehending their Popish Doctrine prop●rly so called added to the ancient Creed of Constantinople which we receive and is the Creed used by our Church at the Communion Church and practise the Superstitious and Idolatrous ways of Worship approved and received by that Church these are no true Church of God but an Idolatrous and Antichristian Synagogue Objectio But it may be said that Protestant Divines generally say that Salvation may be had in the Church of Rome and therefore it seems to be a true Church of Christ a true Christian Church and therefore it cannot be an Idolatrous and Antichristian Synagogue in which no Salvation can possibly be had And therefore some of our Divines as Mr. Thorndike deny the Church of Rome to be Idolatrous others which I shall not name say that she is guilty of Material but not Formal Idolatry Solutio To this Objection I say in short 1. That 't is true our learned and pious Divines do usually grant that Salvation may be had in the Church of Rome 2. For what Mr. Thorndike in his Weights and Measures has said That the Church of Rome is not guilty of Idolatry it is only gratis dictum but no way proved And besides he denies that truth which the Church of England had affirm'd and he himself subscribed 3. For those who talk of Material Idolatry it is absolute non-sense For although in actual sins of Commission as in Idolatry Murther Adultery c. there be materiale peccati the act it self and formale peccati the obliquity of that act yet forma dat nomen esse there neither is nor can be any Idolatry Murder or Adultery without the form and obliquity of those Acts. So in a Man the Body is materiale Hominis and the Soul is formalis pars But no Man ever called a Dead Corps though it be Materialis pars the material part a Material Man it being evident that a Dead Corps is no Man at all So to call the Act which is the material part of Idolatry Material Idolatry is not sense for without the obliquity of the act which is the form 't is no Idolatry at all 4. When Protestant Divines say that Salvation may be had in the Church of Rome their meaning neither is nor without they deny their own Principles can be that those who live and dye in the Profession and Practice of the Popish Religion can be saved They say and prove that Popery is such a Mass of Errors Superstition and abominable Idolatry as cannot consist with Salvation For (a) 1 Cor. 6.9 Rev. 21.8 Idolatry (b) Rev. 14.9 10. Antichristianism were declared to be damnable when till Death persisted in But they say as there were seven thousand in the Idolatrous Church of the Ten Tribes who kept themselves from the pollution of Idols So they doubt not but there may be in the Church of Rome in the external Communion of that Church many thousands For the opinion of Protestant Divines concerni●g Salvation of Papists s e Mr. Chillingworth's answer to the Jesuit Father Knott cap. 7 8 17 c. p. 397 c. and Dr. Featly's Defence of Sir Humphrey I●nds V●a recta Lond. 1638. p. 148. in Alphabeto 3. I●●ius libri who by the Grace of God are kept from Communicating with that Church in her Idolatry and Antichristianism And these may obtain Salvation 5. They say that there are two things which may be to some who live in the Communion of the Church of Rome helps and remedies to serve them against the pernicious effects of Popery so that although it be in it self damnable yet it shall not be so to them And those helps are 1. True Repentance for that is Secunda Tabula post naufragium so that if they truely repent as I hope many of that Church does though they do not profess it and really forsake their Popish Superstitions and Idolatry they shall surely find pardon for their former sins which shall * Ezek. 33.15 16. never be laid to their charge and so for our Blessed Saviour's sake Salvation But unless they keep themselves pure from those pollutions or if not sincerely repent they neither have nor can have any well grounded hope or possibility to attain

and so the Doctrine it self have the approbation of those who are publickly authoris'd by the Roman Church to examine them 3. But what is much more which you well observe this Doctrine of Burning Cities with the Hereticks in them is expresly approved and taught in the Body of their Canon Law in Gratian's Decretum to say nothing of the Decretals and before him in Juo Carnotensis and before him in Burchardus Wormatiensis It is also registred for Law by the Author of their Pannormia Pannomia he would have said had he understood any Greek I need not cite the places because they are (a) In the Corpus Juris Canonici Paris 1612. ad Can. si audieris 32. c. The places in Burchardus Juo and the Pannonia are quoted in the Margent cited in the Body of the Law it self Now it will be evident 1. That this Law of firing whole Cities to consume Hereticks has been by the Church of Rome publickly receiv'd for Law almost for 700 (b) Burchardus flourish'd Anno. 1010. Bellarmine de Script Ecclesiast in Burchardo years last past and that without any contradiction as to this Canon we are now speaking of I find indeed that Thomas Manrique Master of the Sacred Palace at Rome almost an hundred years ago (a) Censura in Glossas Jur. Canonici ex Archetypo Rom. Coloniae 157● censured many of the ●losse● of the Canon Law and he might have justly censur'd many more but he does not at all censure the Gloss (b) Glossa ad dictum Canonem verbo Omnes qui. of this Canon si Audieris we are speaking of which contains the sense of the Canon in short and therefore 't is evident that he did not dislike the Canon it self nor the burning an Heretical City though some Catholicks were consum'd in it 2. But after this in the (c) Vide Gregorii 13. Bullam datam Romae Anno. 1580. Juri Canonico praesixam year 1580. Gregory 13. appointed some Cardinals aliosque Doctrinâ pietate insignes as he tells us in his Bull to review the whole Body of their Law both the Text and Gloss and purge it from all faults and errors And Bellarmine says this was effectually done (d) Bellarmin de Scriptor Ecclesiast in Gratiano ad Annum 1145. Hoc opus a mendis purgatum suae INTEGRITATI RESTITVTVM FVIT â Viris quibusdam eruditissimis authoritate Gregorii 13. And the Pope himself in the said Bull tells us That the whole work was committed to the Master of the Sacred ●alace Recognoscendum approbandum and then as it follows in the said Bull the Pope ex plenitudine potestatis Apostolicae confirms all this and commands all Catholicks to receive this incorrupt Edition of the Canon-Law by him publish'd tam in judicio quam extra judicium so as Nulli liceat quicquid addere detrahere aut immutare and if any disobey and (a) Contra inobedientes Rebelles etiam per censuras Ecclesiasticas etiam sapius aggravandas Invocato si opus fuerit auxilio brachii saecularis c. Ibidem in dicta Bullâ rebell as he calls it they are to be compell'd by Ecclesiastical Censures and if that will not do deliver'd over to the Secular Power and so to death Now as what is in our Canons of the Church of England being approv'd and and injoyn'd by the King our Supream Power and received in our Courts and common use may justly be imputed to the Church of England so the Popish Canons having been receiv'd as Law and practised and used as Law in their Courts and Consistories for almost 700 years and confirm'd by the express Constitution of the Supream and if the Canonists and Jesuites say true and Infallible Power of their Church I say on those grounds whatever Doctrine Burning Cities or any other is contain'd in those Canons may justly be imputed to that Church But that which is much more to our present purpose is That the believing and receiving the Sacred (b) Caetera omnia à SACRIS CANONIBVS aecumenicis Conciliis praecipue a Tridentinâ Synodo definita indubitanter recipio profiteor c. Hanc fidem Catholicam extra quam non est salus sponte profiteor eamque integram usque ad extremum vitae spiritum retinere c. Ego N. Spondeo Voveo Juro Vide Concil Trident. Antverp 1633. Sess 24. De Reformat in calce Cap. 12. Vbi exta● Bulla Pii 4. super forma professionis fidei Canons is made an Article of their new Trent-Creed and all their Ecclesiastiques Secular and Regular are to Promise Swear and Vow to profess and maintain them to their last breath 4. And when it is objected that their Canon Law was not received intirely in England or France and therefore all the extravagant Doctrines and Positions contain'd in it cannot be imputed to the Church of Rome In answer to this I say 1. That the Objection is inconsequent and a manifest non-sequitur For the errors of the Canon-Law may justly be imputed to the Church of Rome though England and France received it not because what the Pope the Supream Head of that Church and the far greater part of the Popish World do receive the Church receives Denominatio sequitur majorem partem 2. And that this is true that the Doctrines in the Canon-Law notwithstanding some may not receive them all are the Doctrines of the Church of Rome I have two Provincial Synods here in England expresly declaring it one at (a) Vide Concilia per Hen. Spelmannum Tom. 2. pag. 653. §. Nulius quoque Oxford another at (b) Apud eundem Spelman Ibidem Tom. 2. pag. 666. §. 9. London under Arch-Bishop Arundell in both which they declare That Articuli qui in Decretis aut Decretalibus continentur sunt Articuli terminati per ECCLESIAM the Church of Rome we may be sure they mean So that in the judgment of these two Provincial Councils the Canon-laws are the determinations and definitions of the Church of Rome and so whatever errors be in those Laws and Canons may justly be imputed to the Roman Church 3. The Canon-law was received Nul●us de Articulis term●nalis per Ecclesiam prout in Decretis in Decret●libus nisi ad habendum verum eorum intellectum disp●tare praesumat aut Authoritatem eorundem Decretorum aut Decretalium potestatemve condentis eadem in dubium revocet Paenas Haeresis relapsi incurrat c. here in England as is evident by the two Councils before cited and in the places cited It is certain that the Canon-laws were received both in England and France except where in some few things they clash'd with our Common or Statute Laws for then the Parliament would say Nolumus Leges Angliae mutari And so in France if they clash'd with the Liberties of the Gallican Church they would neither receive nor obey the Canons But if any can shew me

Conscientia c. He was a Non-conformist and so cautè legendus but he was a Man Rational and his Reasons are commonly consequent 2. His Resolutions short and perspicuous 3. The Texts he urges pertinent so that when he 's out which is not usual you lose not much and when he 's right you have it in a little time 4. Fridericus Baldwinus a Lutheran he was and cautè legendus as to that Point de Casibus Conscientiae Witterburg 1628. 5. Casp Erasmi Brochmanni Systema Vniversae Theologiae in quo singuli Religionis Christianae Articuli Controversiae priscae recentes Polemicae expediuntur praecipui Conscientiae Casus è Verbo Dei practicè deciduntur Vol. 3. in Quarto Lipsiae 1638. There be former and worse Editions 1. For Popish Casuists they are many and some (a) Antonius Divina consists of twelve parts and six or seven Vol. in Fol. of them voluminous amongst them such as these are of great Note and Authority 1. Manuale Confessariorum c. per Martinum Azpilivetum Navarrum Paris 1620. Octavo 2. Fran. Toleti Cardin. de instructione Sacerdotis c. Lib. 8. Rothomagi 1630. Octavo 3. Vincenti Filliucii Questiones Morales Colon. Agr. 1629. Fol. as full and learned as any among the Jesuites of which sort of Casuists we do not mince the matter nor as some do with soft and ambiguous words mollify their horrid opinions I shall name one or two who speak plain Popery and confidently profess and indeavour to prove their most desperate opinions as for instance 1. Antonii de Escobar Theologia Moralis Lugd. 1646. Octavo This is a good Edition but there are two better ones at Lyons and another at Brussels 1651. 2. Thoma Tamburini Societat Jesu explicatio Decalogi Lugd. 1659. Folio 3. And that we may know what his erroneous opinions be and where to be found we have a Catalogue of no less than one hundred and three pernicious Errors found in his works in a Book printed in the same place and same year that Temburinus his cases of Conscience were published the Book has this Title Extrahit de plusieurs erreurs maximes pernicieuses contenues dans une volume du Pere Tambourin Jesuite c. Imprime à Lyon en la presente Anne 1659. Quarto 4. He who has a mind to see more of the Jesuites Casuistical Divinity may consult the Theologia moralis Pauli Laymann Jesuitae Lugd. 1654 and Francisci Bordoni propugnaculum opinionis probabilis in concursu probationis operum Bordoni Tom. 6. Lugd. 1668. Fol. 5. And lastly Vid. Amadai Guimonii opusculum singularia universae ferè Theologiae moralis complectens adversus Quorundam expostulationes contra nonnullas Jesuitarum opiniones Morales Lugd. 1664. 4● He endeavours to justify all the Jesuites extravagant and wild opinions laid to their charge by the Jansenists in their (a) Vid. L●d Mo●●a●ii L●●●ras P●●●i●c●●●● de M●●●● P●●●●● J●s●●●●●● Disc●pl●●● C●●●● 1●05 in 〈◊〉 Provincial Letters and the Jesuites Morals (b) The Je●u●e 〈◊〉 ●als collected out of their own Books by a Dr. of Sor●on L●●d 1670. Fol. and the mystery (c) In 4 or 5. Vol. in 8● Notand that there is D●cretum conditum in Congregatione Generali Romanae Vni●●●salis I●quisitionis c. D●tum Rome 1641. in quo ●●●ia edita edenda ●a 〈◊〉 ● c ●t●a quam pro Jansenio pro●i●●●tu● ne quis legat retineat ● and yet ever si●ce they write read and retain such Books amongst them of Jesuitism and to do this he shews that many eminent Authors and Writers of the Roman Church before and besides the Jesuites maintain'd with approbation the same opinions so that this work of Guimenius is a Common Place Book and Repertory for us Hereticks wherein we may find all the most impious and wild opinions of the Church of Rome particularly cited by Guimenius and eight or ten or more eminent and approved Writers of that Church who publickly held and defended them 22. Besides Popish Casuists they have many Writers whom they call Summistae who have put almost all heads of Divinity in an Alphabetical Order and then explain each by way of position case or question There be a World of such Writings the old ones before Luther when they Writ most secure speak plain Popery the latter are more cautious and cunning yet suffficiently erroneous I shall name two only 1. Summa Vniversae Theologiae Raynerii de Pisis Ven. 1585. Quarto 2. Summa Ecclesiasticae Disciplinae totius juris Canonici aucta recognita Lugd. 1598. Authore Pet. Crespelio He is the most significant amongst them He does under every Head cite passages out of Fathers Councils Historians Schoolmen c. And any thing which he thinks makes for the Catholick Cause what such Writers say their Books being in an Alphabetical Order is soon found and therefore if in reading them little truth is got little time is also lost in seeking it of these sort of Writers are Antonius Archi-Episcopus Florentinus Card. Cajetan Turre-Cremata in his Summa Ecclesiae a Book by reason of the Cardinals Authority and Learning considerable as also which occurs in the end of his Summa for his Apparatus super Decreto (a) Extat hoc Decretum Gr. Lat. apud Binium Concil Tom. 8 p. 851. Edit Paris 1636. Vorionis Graecorum in Concilio Florentino ab Eugenio Papa 4. Promulgato Augustinus de Ancona and a Rabble of such Romish Janizaries the Popes Pretorian Band Capitolii custodes Pontificiae omnipotentiae Jurati vindices 23. Seeing every Divine of the Church of England is bo nd to subscribe and defend the Doctrine and Discipline of our Church against all Adversaries and none can do that till he know what the Doctrine and Discipline is and where 't is authentickly to be found and seeing the Works of Jewel Raynolds Hooker Laud and Whitaker c. tho they are the Works of Learned and Great yet Private men nor is any Son of the Church of England bound to subscribe to all they say It must therefore be consider'd what Books as to our Doctrine and Discipline are Authentick and own'd by our Church as such and of this kind we have only four That is 1. Our Articles 39. First compos'd and agreed on in Synodo London 1552. i. e. 6. Edwardi 6 ti and Printed in Lat. 1553. They were 42. they were after 1562. Eliz. 5. revised in the Convocation at London reduced to 39. and publish'd in Latin 1563. A Copy of which is in Bodley's Library amongst Selden's Books with the Original Subscriptions of the Clergy annexed to it 2. Our Book of Homilies compos'd five years before the Articles Anno. 1. Edward 6 ti 1547. 3. Our Liturgy which was first published 1549. then revised by Cranmer and Bucer and published 1552. That is 6 to Edvardi 6 ti and (b) Vid. Stat. 5. 6to Ed. 6ti cap. 1. left established at his Death abolish'd by Mary