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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30411	A relation of a conference held about religion at London, the third of April, 1676 by Edw. Stillingfleet ... and Gilbert Burnet, with some gentlemen of the Church of Rome.	Burnet, Gilbert, 1643-1715.; Stillingfleet, Edward, 1635-1699.	1676 (1676)	Wing B5861; ESTC R14666	108,738	278

for our Church express it chiefly in studying to purify their hearts and lives so as becomes Christians and reformed Christians and then others that behold us will be ashamed when they see such real confutations of the calumnies of our adversaries which would soon be turned back on them with a just 〈◊〉 if there were not too many adv●ntages given by our divisions and other disorders But nothing that is personal ought to be charged on our Church and who●ver object any such things of all persons in the world they are the most inexcusable who being so highly guilty themselves have yet such undaunted brows as to charge those things on us which if they be practised by any among us yet are disallowed but among them have had all encouragement and authority possible from the corruptions both of their Popes and Casuists But here I break off praying God he may at length open the eyes of all Christendom that they may see and love the truth and walk according to it Amen FINIS Books sold by Moses Pitt at the Angel in S. Paul's Church-yard THere is newly published two Recantation Sermons Preached at the French-Church in the Savoy by two Converted Romanists Mr. De la Motte late Preacher of the Order of the Carmelites and Mr. De Luzanzy Licentiate in Divinity wherein the Corrupt Doctrines of the Church of Rome are laid open and confuted Both Printed in French and English Also two other Sermons one Preached before the King at White Hall Jan. 30. 1676. by Henry Bagshaw D. D. the other before the Lord Mayor Dec. 19. 1675. by John Cook 4o. Theses Theologicae variis Temporibus in Academia Sedanensi editae ad disputandum propolitae Authore Ludovico le Blanc verbi Divini Ministro Theologiae prosessore In qua exponitur sententia Doctorum Ecclesiae Romanae Protestantium Fol. pr. 20 s. A Sober answer to the most material thing● in a discourse called Naked Truth 4º pr. 6 d. Mystery of Iniquity unva●led in a Discourse wherein is held forth the opposition of the Doctrine Worship and Practices of the Roman Church to the Nature Designs and Characters of the Christian faith by Gilbert Burnet 8o. price 1 s. A Collection of Popish Miracles wrought by Popish Saints both during their lives and after their death collected out of their own Authors 8º price 1 s. Art of Speaking by the Authors of Ars Cogitandi now in the Press 8o. History of the late Revolution of the Empire of the great Mogol with a description of the Country 8o. price 7 s. History of the Conquest of China by the Tartars 8º price 4 s. Poetical Histories being a collection of all the Stories necessary for a perfect understanding of the Greek and Latine Poets and other antient Authors 8º price 3 s. 6 d. A Voyage to Taffaletta 8º price 18 d Catalogus Librorum in Regionibus Transmarinis nuper editorum Fol. More Nevochim Par. 1. c. 30. Apolog. 2. Lib. 4 adv Her c. 34. Lib. 1. adv Marc. c. 14. Lib. 3. adv Marc. c. 19. Lib. 8. cont Celsum Epist. 76. Epist. 63. In Anchorat In Orat. De Bap. Christ. Lib. De Bened Patriarc cap. 9. Homil. 24. in Epist. ad Cor. Epist. ad Hedib Comment S. Ma●●● 6. Epist. 86. Serm. 9. De Divers Lib. 3. De Trinit c. 10. Lib. 17. De Civ Dei Lib. Cont. Donat. c. 6. Serm. 53 De Verb. Dom. Lib. 3. De Trinit c. 4. Epist. 23. ad Bonifac. Serm. 2. in Psal. 33. Epist. ad C●●sar Comm. in Epist. ad Galat. c. 5. Lib. 4. cont Marc. c. 40 Lib. 4. cont Marc. c. 40. Orig. lib. 6. c. 9. Orig. lib. 6 c. 9. Dialog 1. Dialog 1. In lib. de duab nat Christ Epist. ad Caefar monach Cod. 229. Dialog 1 Lib. 5. adv Heret c. 2. Lib. de Resurr c. 8. Serm. 9. d● Divers Comment in Matth. c. 15. Mystic Catech 5. Tom. 5. Lib. 4. de Orth. fide c. 14. Lib. 4. cont Marc. c. 40. Com. in Psal. 3. Lib. 2. De Doct. Chr. c. 16. Homil. 7. in Lev. Lib. cons. Adiman● manich c. 12. Defens Conc. Chal● ced lib. 9. Epist. 23. ad Bonifac. L. 20. cont Faust. manich c. 21. Tract in Exod. Comm. in 1 Epist. ad Cor. Comment in Mat. c. 15. Hom. 3. in Mat. Tom. 2. Spir. Dach Tractat. 26. in Joan. Lib. 21 d● Civ D● c. 25. Tractat. 54. in Joan. * Boniface the eighth Extrav lib. 1. cap 1. de Majoritate obedientia After he had studied to prove that the temporal and material Sword as well as the spiritual was in the power of St. Peter from these word Behold two swords our Saviour's answer It is enough In the end he c●ncludes Whosoever therefore resists this Power thus ordained of God resists the Ordinance of God except with Manichee he make two Beginnings which we define to be false and heretical For Moses testifies that not in the Beginnings but in the Beginning God created the Heaven and the Earth Therefore we declare say define and pronounce that it is of necessity to Salvation to every humane creature to be subject to the Pope of Rome And it is plain this subjection must be that he had been pleading thorough that whole Decretal which is the subjection of the Temporal Sword to the Spiritual Hist. de L. Arrian L. 1. [a] De Decret Synod Nicen. [b] Athan. Epist. de sententia Dian. Alex. [c] De Synod Aron [d] Hi● lib. de Synod [e] Epist. 41 f Epist. 41. g Lib. 〈◊〉 Decret Co●cil Nicen. h Act. Conc. Ep● Action 1● i Act. Conc. Chalced. Action 1 k The●d in Di●l l Gelas. de dua● naturis [m] Lib. 3. Cont. Max. 19. * Lib. De Spect. c. 3. Lib. Adv. Gnost c. 7. * De Synod Arim. S●lenc De Synod adv Arrian * Lib. 1. Con. Max. Arr. Ep. 〈◊〉 * Lib. 3. c. 3. * Epist. 74. * Epist. 78. * Oper. Cass. * Orat. 37. * Act. Syn. Eph. * Action 1. * Act 6. Sy● Constantin in Act. 2. Chalcedon b 〈◊〉 2. 〈…〉 c 〈◊〉 Cod. 46. Ord. Rom. in Pascha Greg. Nazian Orat. I. Ap●ll 20. Orat. Chrisoft l. ● de sacer 6. 10. Greg. Decret lib. 3. 〈◊〉 42. cap. 10. Clement lib. 3. tit 16. auc●or ad n. 1240. ●rantz sex ●b 8. cap. 10. 9 Apost Can. and 2 Can. Antioch De ●id orth lib. 4. cap. 14. Bed in Psal. 3. Mark 14. Lib. 2. de G●●● Reg. Sigebert Platma Antonin Sabellicus Chron. Mont. Cassin Sigonius Vignier Guitmond and chiefly William of Malmesburg Edit Antwerp 1608. De Sacram. Al●ar c. 13. Li● 4. dis● 11. Anno 1215. cap. ● Cap. 3. Tom. 7. Spic and Tom. 11. of the Count. Print anno 1672 p. 233. Sess. 19.

all the following Cruelties that were as terrible as could be invented by all the fury of the Court of Rome managed by the Inquisitions of the Dominicans whose Souls were then as black as their Garments could bear down or extinguish that light of the Truth in which what was wanting in Learning Wit or Order was fully made up in the simplicity of their Manners and the constancy of their Sufferings And it were easie to shew that the two great things they were most persecuted for were their refusing subjection to the See of Rome and their not believing the Doctrine of the Corporal Presence nor were they confined to one Corner of France only but spred almost all Europe over In that Age Steven Bishop in Edue● is the first I ever find cited to have used the word Transubstantiation who expressly sayes That the Oblation of Bread and Wine is Transubstantiated into the Body and Blood of Christ Some place him in the beginning some in the middle of that Age for there were two Bishops of that See both of the same Name the one Anno 1112. the other 1160. And which of the two it was is not certain but the Master of the Sentences was not so positive and would not determine whether Christ was present formally substantially or some other way But in the beginning of the thirteenth Century one Amalric or Almaric who was in great esteem for Learning did deny Transubstantiation saying That the Body of Christ was no more in the Consecrated Bread than in any other Bread or any other thing for which he was condemned in the fourth Council of Lateran and his Body which was buried in Paris was taken up and burnt and then was it decreed That the Body and Blood of Christ were truly contained under the kinds or Species of Bread and Wine the Bread being transubstantiated into the Body and the Wine into the Blood All the while this Doctrine was carried on it was managed with all the ways possible that might justly create a prejudice against them who set it forward for besides many ridiculous lying wonders that were forged to make it more easily believed by a credulous and superstitious multitude the Church of Rome did discover a cruelty and blood-thirstiness which no pen is able to set out to the full what burnings and tortures and what Croiss●des as against Infidels and Mahumetans did they set on against those poor innocent Companies whom they with an enraged wolvish and barbarous bloodiness studied to destroy This was clearly contrary to the Laws of Humanity the Rules of the Gospel and the Gentleness of Christ How then could such companies of Wolves pretend to be the followers of the Lamb. In the Primitive Church the Bishops that had prosecuted the Priscillanists before the Emperor Maximus to the taking away their lives were cast out of the Communion of the Church but now did these that still pretended to be Christ's Vicars shew themselves in Antichrist's Colours dipt in blood If then any of that Church that live among us plead for pity and the not executing the Laws and if they blame the severity of the Statutes against themselves let them do as becomes honest men and without disguise disown and condemn those Barbarities and them that were the promoters and pursuers of them for those practices have justly filled the world with fears and jealousies of them that how meekly soever they may now whine under the pretended oppression of the Laws they would no sooner get into power but that old Leaven not being yet purged out of their hearts they would again betake themselves to fire and faggot as the unanswerable Arguments of their Church and so they are only against persecution because they are not able to persecute but were they the men that had the power it would be again a Catholick Doctrine and Practice But when they frankly and candidly condemn those Practices and Principles they will have somewhat to plead which will in reason prevail more than all their little Arts can do to procure them favour It was this same Council of Lateran that established both Cruelty Persecution and Rebellion into a Law appointing that all Princes should exterminate all Hereticks this is the mercy of that Church which all may look for if ever their power be equal to their malice and did decree That if any Temporal Lord being admonished by the Church did neglect to purge his Lands he should be first excommunicated and if he continued a year in his contempt contumacy notice was to be given of it to the Pope who from that time forth should declare his Vassals absolved from the Fidelity they owed him and expose his Lands to be invaded by Catholicks who might possess them without any contradiction having exterminated the Hereticks out of them and so preserve them in the purity of the Faith This Decree was made on the account of Raimond Count of Tholouse who favoured the Albigenses that were his Subjects and being a Peer of France according to the first constitution under Hugo Capet King of France was such a Prince in his own Dominions as the Princes of Germany now are He was indeed the King of France his Vassal but it is clear from the History of that time that the King of France would not interpose in that business Yet the Popes in this same Council of Lateran did by the advice of the Council give to Simon Montfort who was General of the Croissade that the Pope sent against that Prince all the L●nds that were taken from the Count of Tholouse So that there was an Invasion both of the Count of Tholouse and of the King of France his Rights For if that Prince had done any thing amiss he was only accountable to the King and the other Peers of France This Decree of the Council is published by Dom. Luc. Dachery so that it is plain that the Pope got here a Council ●o set up Rebellion by authori●y against the express rules of the Gospel this almost their whole Church accounts a General Council a few only among us excepted who know not how to approve themselves good Subjects if they own that a General Council which does so formally establish treasonable and seditious Principles For if it be true that a General Council making a definition in an Article of Faith is to be followed and submitted to by all men the same Arguments will prove that in any controverted practical Opinion we ought not to trust our own Reasons but submit to the Definition of the Church for if in this Question a private person shall rest on his own understanding of the Scriptures and reject this Decree why may he not as well in other things assume the same freedom It is true the words of the Decree seem only to relate to Temporal Lords that were under Soveraign Princes such as the Count of Tholouse and therefore Crowned heads need fear nothing from it But though

good reason to reform from that errour So the Church of Rome will ackowledge that the Greek Church or our Church ought to forsake their present Doctrines though they have been long received Fourthly No later Definitions of Councils or Fathers ought to derogate from the ancienter Decrees of Councils or opinions of the Fathers otherwise the Arrians had reason to have justified their submitting to the Councils of Sirmium Arimini and Millan and rejecting that of Nice therefore we ought in the first place to consider the Decrees and opinions of the most Primitive antiquity Fifthly No succession of Bishops how clear so ever in its descent from the Apostles can secure a Church from errour Which the Church of Rome must acknowledge since they can neither deny the succession of the Greek Church nor of the Church of England Sixthly If any Church continues so hardned in their errours that they break Communion with another Church for reforming the guilt of this breach must lie at their door who are both in the Errour and first reject the other and refuse to reform or communicate with other Churches Upon every one of these particulars and they all set together compleat the plea for the Church of England I am willing to joyn Issue and shew they are not only true in themselves but must be also acknowledged by the Principles of the Church of Rome So that if the grounds of controversy on which our Reformation did proceed were good and justifiable it is most unreasonable to say our Church had not good right and authority to make it It can be made appear that for above two hundred years before the Reformation there were general complaints among all sorts of pesons both tho subtle Schoolmen and devout Contemplatives both Ecclesiasticks and Laicks did complain of the corruptions of the Church and called aloud for a Reformation both of Faith and Manners even the Council of Pisa a little before Luthers days did Decree There should be a Reformation both of Faith and Manners and that both of the Head and Members But all these complaints turned to nothing abuses grew daily the interests of the Nephews and other corrupt intrigues of the Court of Rome always obstructing good motions and cherishing ill Customs for they brought the more Grist to their Mill. When a Reformation was first called for in Germany instead of complying with so just a desire all that the Court of Rome thought on was how to suppress these complaints and destroy those who made them In end when great Commotions were like to follow by the vast multitudes of those who concurred in this desire of Reforming a Council was called after the Popes had frequently prejudged in the matter and Pope Leo had with great frankness condemned most of Luthers opinions From that Council no good could reasonably be expected for the Popes had already engaged so deep in the quarrel that there was no retreating and they ordered the matter so that nothing could be done but what they had a mind to all the Bishops were at their Consecration their sworn vassals nothing could be brought into the Council without the Legates had proposed it And when any good motions were made by the Bishops of Spain or Germany they had so many poor Italian Bishops kept there on the Popes charges that they were always masters of the vote for before they would hold a Session about any thing they had so canvassed it in the Congregations that nothing was so much as put to the hazard All these things appear even from Cardinal Pallavicini's History of that Council While this Council was sitting and some years before many of this Church were convinced of these corruptions and that they could not with a good Conscience joyn any longer in a worship so corrupted yet they were satisfied to know the truth themselves and to instruct others privately in it but formed no separated Church waiting for what issue God in his Providence might bring about But with what violence and cruelty their enemies who were generally those of the Clergy pursued them is well enough known Nor shall I repeat any thing of it lest it might be thought an invidious aggravating of things that are past But at length by the death of King Henry the eighth the Government fell in the hands of persons well affected to the Reformation It is not material what their true motives were for Jehu did a good work when he destroyed the Idolatry of Baal though neither his motives nor method of doing it are justifiable nor is it to the purpose to examine how those Bishops that reformed could have complied before with the corruptions of the Roman Church and received orders from them Meletius and Felix were placed by the Arrians the one at Antioch in the room of Eustathius the other at Rome in Liberius his room who were both banished for the Faith and yet both these were afterwards great Defenders of the truth and Felix was a martyr for it against these very Hereticks with whom they complied in the beginning So whatever mixture of carnal ends might be in any of the Secular men or what allay of humane infirmity and fear might have been in any of the Ecclesiasticks that can be no prejudice to the cause for men are always men and the power of God does often appear most eminently when there is least cause to admire the instruments he makes use of But in that juncture of affairs the Bishops and Clergy of this Church seeing great and manifest corruptions in it and it being apparent that the Church of Rome would consent to no reformation to any good purpose were obliged to reform and having the Authority of King and Parliament concurring they had betrayed their consciences and the charge of Souls for which they stood engaged and were to answer at the great day if they had dallied longer and not warned the people of their danger and made use of the inclinations of the Civil Powers for carrying on so good a work And it is the lasting glory of the reformation that when they saw the Heir of the Crown was inflexibly united to the Church of Rome they proceeded not to extream courses against her for what a few wrought on by the ambition of the Duke of Northumberland were got to do was neither the deed of the Nation nor of the Church since the Representatives of neither concurred in it But the Nation did receive the righteous Heir and then was our Church crowned with the highest glory it could have desired many of the Bishops who had been most active in the Reformation sealing it with their blood and in death giving such evident proofs of holy and Christian constancy that they may be justly matched with the most Glorious Martyrs of the Primitive Church Then did both these Churches appear in their true colours That of Rome weltring in the blood of the Saints and insatiately drinking it up and our Church bearing the Cross of