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sense_n	catholic_n	church_n	communion_n	2,595	5	9.8911	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36910	The Young-students-library containing extracts and abridgments of the most valuable books printed in England, and in the forreign journals, from the year sixty five, to this time : to which is added a new essay upon all sorts of learning ... / by the Athenian Society ; also, a large alphabetical table, comprehending the contents of this volume, and of all the Athenian Mercuries and supplements, etc., printed in the year 1691.	Dunton, John, 1659-1733.; Hove, Frederick Hendrick van, 1628?-1698.; Athenian Society (London, England)	1692 (1692)	Wing D2635; ESTC R35551	984,688	524

judge thereof seeing we were not Accusers As he said that I was the only witness against Pelagius and that I was suspected some of the Company thought themselves obliged to say that the same Person could not be Heretick Advocate and Judge at the same time The Conclusion was that Pelagius should be sent to the Judgment of Innocent Bishop of Rome and that in the mean time Pelagius should be silenc'd Thus it was that this Assembly ended where Pelagius that knew but the Latine spoke by an Interpreter to the Bishop of Ierusalem who could only speak Greek There was held a Synod at Diospolis in Palestina towards the end of the same year CCCCXV. where were fourteen Bishops Eros and Lazare Bishops of the Gauls had given to Euloge Arch-bishop of Caesarea an accusation in writing against Pelagius but they could not be at this Synod because one of them fell sick by the way Pelagius appeared and answered to all the heads of the accusation that were proposed against him so that the Council declared him absolved and even approved his Doctrine according the Interpretations he gave it Here is in brief what all was reduced into Pelagius was accused of maintaining these Propositions I. That none can be without Sin without knowing the Law He answered he meant nothing else by that but that the Law was a means to avoid Sin and not that this knowledge was solely necessary to avoid Sin II. That all men are led by their own will He confessed this Proposition in saying that although Man hath his Free-will when he chooseth the Good it is by the help of God III. That in the day of Iudgment God will not pardon the Wicked and Sinners It is saith Pelagius the Doctrine of the Gospel IV. That Evil comes not only in Thought To which he protested he had only said that Christians ought to endeavour to have no ill thoughts V. That the Kingdom of Heaven is promised in the Old Testament He maintain'd it out of Daniel c. 7.18 VI. That Man can be without Sin if he will Pelagius said that he had proved that 't was possible by the Grace of God but that he never had taught that any man had lived without Sin from his Childhood to his Old-age He also denied the having maintain'd some other maxims whereof he was accused He was thereupon asked if he anathematised not those that were of that opinion I do anathematize them said he as Fools but not as Hereticks for they are ignorant of what they affirm VII He was accused of maintaining some things that were condemned at Carthage which have been before related and besides it that a Child can be saved without Baptism He denied that he had taught any thing in the manner they related it and particularly that he had ever said those that have lived before Jesus Christ were without Sin VIII In fine some places were proposed to him that were said to be drawn from the Books of Celestius but he told them he could not answer for what another had written and that he condemn'd such as maintain'd any Propositions of that Nature There was amongst others this Proposition That Sinners which repent obtain forgiveness of their Sins not by the Grace and Mercy of God but according to their Deserts and Repentance It may be that was only a consequence which was drawn from the Sentiments of Celestius for in all this controversie each Party hath mutually attributed to themselves the advantage of consequences either well or ill drawn as express opinions Besides this these propositions that Eros and Lazarus had drawn from the Books of Pelagius and Celestius being taken from the sequel of the discourse might form a contrary sense to what they intended in their Books The Council having approved of all these answers declared him worthy of the Communion of the Catholick Church But the Enemies of Pelagius accused him of having hidden his true Sentiments and of deceiving these Grecian Bishops to whom he spake but by an Intrepreter St. Augustin saith that the answers of Pelagius were Orthodox as the Fathers of the Council had understood them and not as Pelagius understood them But those that have not so ill an opinion of Pelagius as St. Augustin had observe that he knew not the Greek and could of himself have no certain knowledge of the Sentiments of the Greek Church upon this matter If he had been capable say they of reading these Doctours he would have found that they speak no otherwise than Pelagius does as it may be seen by an infinite number of places of St. Chrysostome and St. Isiodorus de Diamette his Disciple whom some Moderns have openly accused of Pelagianism It ought not therefore to be thought strange that Greek Bishops should approve of the opinions of this English Monk Before the acts of this Council had been published Pelagius writ to one of his friends that his sentiments had been there approved of made his Letter publick He also made a kind of an Apology in the year CCCCXVI for this Council which he sent to the Bishop of Hippo who having received no Letter from Palestine ●urst not trust to it He writ together with some other African Bishops of Iohn of Ierusalem to have the very acts of the Council of Diospolis Notwithstanding St. ●erome who had written against the Pelagians and particularly against the Bishop of Ierusalem was the occasion of a disorder that happen'd at Bethlehem where a Deacon was killed and some Monasteries burned The Bishop was accused to have excited this Tumult but there was no time to call him to account because he died that very year St. Ierome also having offended the Bishops of Palestine in despising their Assembly thought he could not better secure himself than in getting the friendship of those of Africk tho' they were not at all of his opinion being of the Semi-Pelagians whereof we shall speak in the sequel of this History Therefore he writ to St. Augustin in these terms I have resolved to love you to honour you to respect you and to admire you and to defend what you say as if it were my self that had said it mihi decretum est te amare te suspicere te colere te mirari tuaque dicta quasi mea defendere Pelagius was every where accused of denying altogether the help of Grace to justifie himself he composed a work of Free-Will where he shewed that he acknowledged six sorts of Grace First 'T is a Grace of God according to Pelagius to have a Soul reasonable and free that is to say that can obey or not obey God without being invincibly determined to the one or to the other Pelagius maintain'd that all men were born in this state so that if they applied themselves to evil it was not by an invincible necessity but in abu●ing of their liberty St. Augustin in the first place saith that we ought not to call that Grace which after this

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

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

by a very plain way Why was not Iesus pleased to render the way more easy and did not tell us where we should find such a Judge We are therefore obliged to look for him saith Episcopious and this Disquisition must necessarily aim at either of these two things Either that each particular Society of Christians and even each Member of this Society attribute to it self the Power of Soveraign judging of Controversies or that the Universal Church to wit the Body of all those who profess the Gospel hath at all times right to chuse such a Judge The first cannot be granted because every one looking upon himself as Infallible no body would submit himself to the Decisions of his Neighbour The second is naturally unpracticable for before the Universal Church can choose a Supream Judge of Controversies it must needs have cast it's Eyes upon divers Subjects capable of fulfilling this Charge and examined carefully their capacity And how shall it make this Examination All the Christian Societies must concur in this Election But how should they agree thereupon and whom could they choose who should not be suspitious or uncapable of this Employment Seeing all Christians have already taken Parties and those who are not Christians understand not our Disputes Add to this that tho Men would be decided by the ordinary Judges of the Roman Church there would still a Party of Male-Contents remain If the Pope was chosen France would appeal to the General Council if a Council was assembled Italy would not accept on 't until it had been confirmed by the Pope and this Bishop would only do it upon condition that this Ecumenick Council would acknowledge it self beneath him which is contrary to the pretensions of France The impossibility of this Design is an evident proof according to our Author that God will not have his Church to be governed after the manner of the Kingdoms of the Earth where one is obliged to submit without knowing for what because there is but the Body and some transitory Goods in question But the Kingdom of God extending it self over the Soul and Conscience Men must be instructed convinced and persuaded Men must read pray meditate and live Christianly to obtain the Grace of distinguishing Truth from Falshood In vain would Scripture teach us these Truths and exhort us to these practices if there were an infallible Judge All this would be useless neither is it of great me amongst those who believe they have one All the World knoweth the ridiculous explications the Roman Doctors gave to Scripture before Protestants had put it into the hands of the People and no body is ignorant of the many Truths which have been discovered since it hath been believed that every one should instruct himself in the Will of God by his Word It is true that there have arisen Disputes which are the unavoidable consequences of Examination But if Christians applyed themselves only to Scripture and that instead of deciding of their Differences when Scripture is not clear thereupon they supported each other with a mutual Charity we should soon see them become both more wholsome in their Opinions and more reformed in their Manners It is a consequence very clear and very easie to comprehend but such as apparently will never be justified by Experience V. The last writing of Bom is a small Treatise to prove that St. Peter hath been established Head of the Catholick Church where this Priest relates the common Passage of Controvertists Thou art Peter c. Feed my Sheep c. The Answer of Episcopius is not complete but that which there is on 't appears more than sufficient to refute all the Objections of the Missionaries The first Reason would be even enough which is that although his Adversary had clearly proved his Thesis he would do nothing for all that if he did not shew that the promises made to St. Peter regard also his Successors whereas most of the Fathers have taken them for personal Priviledges as Tertullian in his Book of Chastity c. 21. who speaks thus to Pope Zephirin If because the Lord hath said to Peter Vpon this Rock I will build my Church I will give thee the Keys of the Kingdom of Heaven and all that thou shalt bind or unbind upon Earth shall be bound or unbound in Heaven If I say for that cause you imagine that the power of unbinding or binding is passed unto you to wit to all the Churches founded by Peter Who are you that overturn and change the clear intention of the Lord who hath conferred this personally on Peter Vpon thee saith he I will build my Church and I will give thee the Keys and not to the Church and all that thou shalt unbind and not that they shall unbind 2. After having shewed that these Priviledges are not personal it should be proved that they regard only the Bishops of Rome excluding those of Antioch 3. That they regard them all without exception and without condition to wit That all and every one of the Popes are infallible as well in Fact as Right against the Experience and the Sentiment of most of the Doctors of the Roman Communion 4. It should be defined what the Catholick Church is and shewed by formal passages that these Terms denominate the Body of Pastours which is called the Representative Church which is impossible Whereas it is very easy to shew that the Church signifieth in Scripture only the People in opposition to Pastours And in this sense there is nothing more absurd than all that is said of the Power of the Church and it's Priviledges seeing it is but the Body of the Pope's Subjects and Roman Clergy and that Subjects who are far from making Decisions must submit and obey their Lot 5. After all this it should be still proved that the Priviledges given to St. Peter and the Bishops of Rome his Successors import not simply a Primacy of Order and some Authority in things which regard the Discipline and Government of the Church which Protestants could grant without doing a prejudice to their Cause but they do moreover mark a Primacy of Jurisdiction of Sovereignty and Infallibility in matters of Faith which is impossible to be proved by Scripture and all the Monuments we have of Antiquity and which is even contradictory seeing the belief of a Fact or Truth is persuaded and forceth not it self Have not Roman Catholicks much Grace to accuse Protestants of Obstinacy because they refuse to embrace a Hypothesis which supposeth so many dubious Principles whereof most are contested even amongst the Divines of Rome and to ask them to obey the Church without distinctly telling them what this Church is or in what consists the Submission which is required of them or how far it ought to be extended An Abridgment of Universal History The First Part containing the Ecclesiastical History in Two Books by Henry le Bret Provost of the Cathedral Church of Montauban in 125. 3 Volumes At

That the British Churches have a right of absolute judging of all that happens in the Extent of their Jurisdiction seeing they have no less Priviledges than those of Africk For fear this Canon should be contradicted by the Bishops who might have a more extended Jurisdiction the Council made another which intimates That according to antient Customs the Bishop of Alexandria should extend his Jurisdiction over Aegypt Libya and Pentapolis seeing the Bishop of Rome had a like Custom and so likewise at Antioch and in the other Provinces the antient Priviledges of Bishops should be kept that no Bishop should be created without the consent of the Metropolitan and that when differences should arise the Plurality of Voices should decide them There are according to our Author three remarkable things in this Canon 1. A Confirming the Priviledges of some of the greatest Bishopricks as of Rome Alexandria and Antioch 2. A securing those of other Churches against Invasions 3. To put out of contestation the Rights of the Metropolitan Churches For the last of these three things it is so clear that there is no stopping at it but the others chiefly the second are much inlarged upon It seems that the Church of Alexandria was the occasion of this Canon and thereby it appears that the Bishop of the City had a much more extended Jurisdiction than that of the Metropolitans seeing it reached over three Provinces named in the Canon upon which here are divers Remarks which we shall pass over Some Learned Men have maintained that there were no Patriarchs in the time of the Council of Nice but without disputing about words Dr. Sillingfleet shews by this Canon and other Proofs that the Bishop of Alexandria had already before the Council of Nice a true patriarchal Power over Aegypt and which answered to that of the Governour named Praefectus Augustalis Some pretend that the Power of this Bishop was only that which commonly the Metropolitans had because the Provinces of Aegypt had no other Metropolitan but him and depended immediately of him But tho this Authority was as that of Metropolitans as to what concerns the manner of exercising it was Patriarchal in respect of the extent Such was also that of the Bishop of Rome who had under him no Metropolitans and who received immediately the Appeals of divers Provinces Dr. Stillingfleet believes that the Council of Nice provincially confirmed the custom of Alexandria fearing that if it were abolished in remitting to the Provincial Councils of Aegypt the Supream Authority as was done for the most part by other Provinces the Arians should draw an advantage thereby fearing also that this should draw too much hatred upon the Bishop of Alexandria if he were named alone those of Rome and Antioch were added notwithstanding afterwards these Regulations of the Council of Nice were abused several Churches aspired to the Patriarchship and that of Rome tho' named only upon occasion pretended that its Universal Supremacy was established therein The Agents of the Bishop of this City had the boldness to falsifie the Title of this Canon in the Council of Chalcedon and of drawing an Advantage from it The other thing that they principally proposed was to preserve the Priviledges of other Churches for it is known that Exceptions render the Laws more uncontestable in unexcepted Cases so the Provinces which are not excepted in this Canon have a right to govern themselves by their Provincial Synods without acknowledging any Superiour Authority Whence it 's concluded that the British Churches ought peaceably to enjoy this Right seeing they never have submitted to the Patriarch of Rome This Bishop hath never had the right of Consecrating the Metropolitans or British Bishops he hath not convocated them to his Assemblies at Rome none of their Synods have been called to him so that the British Provinces have the Right according to the Council of Nice of governing themselves independant of every other Church It was upon this Principle that the Council of Ephesus condemned the Patriarch of Antioch who pretended to have right of Consecrating the Metropolitan of Cyprus against the antient Custom The Canon of this Council may be seen in our Author who defends it against the Carpings of some Roman Catholick Doctors and shews the true sense thereof particularly against F. Martin Notwithstanding these same Doctors pretend that the Pope hath always had a Patriarchal Power over all the Churches of the West It is granted that he had this Authority before the Council of Nice over the Diocess of Rome or the Suburbicary Provinces but it is maintained that it reached not any farther and divers Doctors are refuted who have pretended the contrary Mr. Schelstrate is particularly opposed who in the second Dissertation of his Antiquitas Illustrata hath undertaken to prove That the Bishop of Rome hath this Patriarchal Power upon all the West We agree with him that the Patriarchal Rights consist in these three things 1. The Right of Consecrating Bishops and Metropolitans 2. In calling them to a Synod 3. In receiving Appeals and deciding ' em 1. As to that which concerns the Consecration of Metropolitans and Bishops in all the Western Churches Mr. Schelstrate grants That it was not exercised by the Pope His Adversary shews even that St. Ambrose was elected Bishop of Milan without asking the consent of Damasus who was then Bishop of Rome indeed the Diocess of Rome extended not unto Milan but comprized only 5 Provinces or 70 Bishops Some call these Provinces thus Marsi Compania Thussia Vmbria and Marchia and others thus Latium Valeria Tuscia Picenum and Vmbria To prove that the Diocess of the Bishop of Rome extended further a Letter from Pope Syricius to Anysius Bishop of Thessalonica is cited where the Latter is declared Legate of the Pope in Illyria But our Author shews at length that that begun but in the time of Syricius upon the end of the fourth Age and that this Pope did thus to oppose the Grandeur of the Patriarch of Constantinople who extended his Diocess too far upon which there are Remarks in the Original that cannot be related here Tho' the Library of the Pope is obliged to grant That the Bishop of Rome consecrated not all the Western Bishops he pretends to shew that before the Council of Nice he had the power of deposing the Bishops of the Gauls He proves it by the Example of Marsian Bishop of Arles who was deposed by Pope Stephen But it appears That nothing else was desir'd of the Pope in this Rencounter but to join his Authority to that of the Bishops of the Gaules that acting jointly the People should the more easily submit to their Order as appears by the LXVIII Letter of St. Cyprian wherein he speaks to this Pope as his Equal exhorting him to do what we have said Dr. Stillingfleet refutes also two other Proofs of his Adversary not very considerable we shall not stop at 'em that we may not be tedious 2.

1665. The Author himself relates some Passages which are thought to be little to the purpose after which he examines the Hypothesis of Mr. Vossius upon the Version of the LXX and upon the Tetraples and Hexaples of Origen Here follows an Abridgment of what he says of the Version that was declar'd Authentick by the Council of Trent All the Western Church under the time of St. Ierom made use of a Version of the Bible that some call'd Italick some the Old and others the Translation of the LXX the Author of it was not known but only that it was made upon the Version of the LXX Flemminius Nobillius re-establisht it as well as possibly he could and caus'd it to be Printed at Rome An. Dom. 1588. Father Morin reprinted it at Paris with the Greek Copy of the Vatican in the Year 1628. but it was not believ'd that this was the pure Latin Version that the Western Church made use of before that St. Ierom had made another This Father Corrects the Translation of the LXX only in some places and notwithstanding the Tempests that he rais'd against him for daring to have recourse to the Hebrew Text 't is this Version that the Western Church made use of for many Ages altho' some men say that it was not this Author which is now call'd the Translation of the Septuagint When the Council of Trent declar'd this Translation Authentick they did not pretend to declare that it had no defect and that it merited more Faith than the Hebrew and Greek Texts The Council only Commanded that they should use it preferrably to all other Latin Versions which were very numerous Many Catholick Doctors have not understood the sence of the Council for they wou'd not suffer themselves to believe that there remain'd any Faults in this Translation of the LXX some great men run the risque of their Lives being imprison'd in the Inquisition for having believ'd it as Mariana relates Leo Allatius makes mention of a Decree of a general Congregation of the Cardinals Dated the 17 th of Ianuary 1577. bearing that there must not be cut off from the Translation of the LXX even not so much as one Syllable or one Iota but this Decree never being publisht cou'd not Captivate the Faith of any person And Pope Sixtus the 5 th and Clement the 8 th sufficiently evidenc'd they were not of this Opinion since they have endeavour'd to make a Correction of this Translation Sixtus made a Constitution by which he enjoyn'd the rejecting of all Editions that were not conformable to that which he Publisht But Clement the 8 th nevertheless made another and maintain'd in his Bull that he had very exactly Corrected the Defects of the LXX An English Protestant whose Name was Thomas Iamesius writ a very hot Book against the Church entituled Bellum Papalis sive Concordia discors Sixti V. Clementis VIII circa Hieronymianam Editionem Here is some things which are very perplexing to those Persons which have not much Wit and Learning for in fine this Edition of Clement the VIII now passes for Authentick altho' it is not Conformable to the Edition of Sixtus the V. who declar'd all the Editions of the Septuagint void which differ'd from his The rest of the Book the Author employes in speaking of the Versions of the Bible that have been made for the Eastern Church and of those that were publisht in divers Languages in these last Ages by the Catholicks and by the Protestants Afterwards he Examines what concerns it in the Treatise of M. Vossuis de Oraculis Sybillinis We soon expect a Work very like to this we have been speaking of the last Catalogue of Francfort promised it to us it is entituled Christiani Kortholti S. Theol. Doctoris de variis sacrae Scripturae Editionibus editio Nova post primam multo auctior emendatior in 40. Kilonii Keil is a Maritime Town of Holstein where there has been a Celebrated Accademy ever since the Year 1665. Animadversions on The Critical Disquisitions upon the Various Editions of the Bible By the Athenian Society HAving Translated this Abstract We think it necessary to make some Remarks thereon that our Young Student be not lead into Mistakes and dangerous Errors by the Learned Papist whose Interest and Design is to take away our Bible One Mistake we impute to the Abridger and not the Author who seems to say that the Jews use many superstitious Precautions about the Writing of the Bible which they do about the Law only as the Author must needs know though the Abridger might not The Author is a Papist and affirmeth that our Hebrew Bible is corrupt in many places that the Ancient Versions Translated by a better Copy and therefore sayes he would have it That those places of Sacred Text which bad Connexion tells us to be false or corrupted should be restored by the Assistance of the most Ancient Interpreters vid. Critical Enquiries into the various Editions of the Bible pag. 52 53. And to begin with the Service of his Mother the Church of Rome who follow the Vulgar Latin and Translate Gen. 5.15 She shall bruise thy Head which they expound of themselves and not of Christ though 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He in the Hebrew he tells us It might be that the Lattin Interpreter found it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 She in his own Copy for that in the writing of this Pronoun the Transcribers might easily mistake is apparent from the Manuscript Exemplars here he forgot the Jews Care in Writing the Law and says he cap. 9. pag. 56. Although there be a very great difference between the Exemplars of the Hebrew Context which are now extant and those which the Seventy Interpreters and St. Jerom made use of and that in our dayes they very much vary one from another yet we ought not thence to conclude that the Iewish Bibles were by themselves corrupted in hatred of the Christians as some Divines have been pleased to report So that though his Opinions are bad and dangerous yet there are others who are far worse both Papists and Protestants whose Arguments he Answers and particularly Dr. Isaac Vossius whose Sentiments are abominable yet published in the English Tongue We have not room here to Answer this Learned Critick the Author of these Critical Enquiries but do intend a distinct Discourse upon the Sacred Original Text of the Old Testament in Defence of its Purity and Perfection as 't is now enjoyed by the Protestant Church wherein we purpose to handle all those Curiosities that are the Subject of Critical Observation about the same if our Discourse about the Original of the Points Vowels and Accents find that Acceptance as may encourage such an Undertaking being very willing to Defend our Religion and the Rule of our Faith to the uttermost of our Power Yet something about it we intend in this Volume but very briefly Novorum Bibliorum Polyglottorum Synopsis Ultrajecti