grew to an intolerable height: hence they were divided anew, by the last mentioned pontiff, into two communities, each of which had its governor or general.*

came weary of this precarious method of liv ing from hand to mouth, and therefore took the liberty, in process of time, of securing to their community certain possessions and stated revenues. Their principal function is to go from place to place, like the apostles, in order to convert sinners, and bring back transgressors into the paths of repentance and obedience. *

The Regular Clerks of St. Maieul, who are also called the fathers of Somasquo, from the place where their community was first esta

their founder, were erected into a distinct society by Jerome Emiliani, a noble Venetian, and were afterwards successively confirmed, in the years 1540 and 1543, by the Roman pontiffs Paul III. and Pius IV. Their chief oc

XVII. Of all the new orders instituted in this century, the most eminent, beyond all doubt, was that of the Jesuits, which we have already had occasion to mention, in speaking of the chief pillars of the church of Rome, and the principal supports of the declining authority of its pontiffs. Compared with this aspiring and formidable society, all the other religious orders appear inconsiderable and obscure.blished, and which was also the residence of The Reformation, among the other changes which it occasioned, even in the Romish church, by exciting the circumspection and emulation of those who still remained addicted to popery, gave rise to various communities, which were all comprehended under the gene-cupation was to instruct the ignorant, and parral denomination of Regular Clerks; and as all these communities were, according to their own solemn declarations, formed with a design of imitating that sanctity of manners, and reviving that spirit of piety and virtue, which had distinguished the sacred order in the primitive times, this was a plain, though tacit confession of the present corruption of the clergy, and consequently of the indispensable necessity of the reformation.

The first society of these regular clerks arose in 1524, under the denomination of Theatins, which they derived from their principal founder John Peter Caraffa, (then bishop of Theate, or Chieti, in the kingdom of Naples, and afterwards pope, under the title of Paul IV.,) | who was assisted in this pious undertaking by Caietan, or Gaetan, and other devout associates. These monks, being by their vows destitute of all possessions and revenues, and even precluded from the resource of begging, subsist entirely upon the voluntary liberality of pious persons. They are called by their profession and institute to revive a spirit of devotion, to purify and reform the eloquence of the pulpit, to assist the sick and the dying by their spiritual instructions and counsels, and to combat heretics of all denominations with zeal and assiduity. There are also some female convents established under the rule and title of this order.

This establishment was followed by that of the Regular Clerks of St. Paul, so called from their having chosen that apostle for their patron; though they are more commonly known under the denomination of Barnabites, from the church of St. Barnabas, at Milan, which was bestowed upon them in 1545. This order, which was approved in 1532 by Clement VII., and confirmed about three years after by Paul III., was originally founded by Antonio Mavia Zacharias of Cremona, and Bartholomew Ferrari, and Ant. Morigia, noblemen of Milan. Its members were at first obliged to live after the manner of the Theatins, renouncing all worldly goods and possessions, and depending upon the spontaneous donations of the liberal for their daily subsistence. But they soon be

* Helyot, Histoire des Ordres, tom. i. ch. xlvii. p. 340. † Helyot, tom. iv. ch. xii.

ticularly young persons, in the principles and precepts of the Christian religion, and to procure assistance for those who were reduced to the unhappy condition of orphans. The same important ministry was committed to the Fathers of the Christian doctrine in France and Italy. The order that bore this title in France was instituted by Cæsar de Bus, and confirmed in 1597 by Clement VIII., while that which is known in Italy under the same denomination, derived its origin from Mark Cusani, a Milanese knight, and was established by the approbation and authority of Pius V. and Gregory XIII.

XVIII. It would be an endless, and, indeed, an unprofitable labour to enumerate particularly the prodigious multitude of less considerable orders and religious associations, that were instituted in Germany and other countries, from an apprehension of the pretended heretics, who disturbed by their innovations the peace, or rather the lethargy, of the church; for certainly no age produced such a swarm of monks, and such a number of convents, as that in which Luther and other reformers opposed the divine light and power of the Gospel to ignorance, superstition, and papal tyranny. We therefore pass over in silence these less important establishments, of which many have been long buried in oblivion, because they were erected on unstable foundations, while numbers were suppressed by the wisdom of certain pontiffs, who considered the multitude of these communities rather as prejudicial than advantageous to the church. Nor can we take particular notice of the female convents, or nunneries, among which the Ursulines shone forth with a superior lustre both in point of number and dignity.-The Priests of the Oratory, founded in Italy by Philip Neri, a native of Florence, and publicly honoured with the protection of Gregory XIII. in 1577, must, however, be excepted from this general silence, on account of the eminent figure they made in the republic of letters. It was this community that produced Baronius, Raynaldus, and

*Helyot, tom. iv. ch. xvi. p. 100.-In the same volume of his incomparable history, this learned author gives a most accurate, ample, and interesting account of the other religious orders, which are here, for the sake of brevity, barely mentioned.

† Acta Sanctor. Februar. tom. ii. p. 217.

Ladurchius, who hold so high a rank among || at their head,* demonstrated with the utmost the ecclesiastical historians of the sixteenth evidence, that not only the declarations of Scripand following centuries; and there are still to ture, but also the testimony of ancient history be found in it men of considerable erudition and the records of the primitive church, were in and capacity. The name of this religious so- direct opposition both to the doctrines and preciety was derived from an apartment, accom- tensions of the church of Rome. This was módated in the form of an Oratory,* or cabinet wounding popery with its own arms, and attackfor devotion, which St. Philip Neri built at ing it in its pretended strong-holds. It was, Florence for himself, and in which, for many therefore, incumbent upon the friends of Rome years, he held spiritual conferences with his to employ, while it was time, their most zealous more intimate companions. efforts in maintaining the credit of those ancient fables, on which the greatest part of the papal authority reposed, as its only foundation and support.

XIX. It is too evident to admit the least dispute, that all kinds of erudition, whether sacred or profane, were held in much higher esteem in the western world since the time of Luther, than they had been before that auspi-|| cious period. The Jesuits, more especially, boast, and perhaps not without reason, that their society contributed more, at least in this century, to the culture of the languages, the|| improvement of the arts, and the advancement of true science, than all the rest of the religious orders. It is certain that the directors of schools and academies, either through indo-|| lence or design, persisted obstinately in their ancient method of teaching, though that method was intricate and disagreeable in many respects; nor would they suffer themselves to be better informed, or permit the least change in their uncouth and disgusting systems. The monks were not more remarkable than the academic teachers for their compliance with the growing taste for polished literature, nor did they seem at all disposed to admit, into the retreats of their gloomy cloisters, a more solid and elegant method of instruction than they had been formerly accustomed to. These facts furnish a rational account of the surprising variety that appears in the style and manner of the writers of this age, of whom several express their sentiments with elegance, perspicuity, and order, while the diction and style of a great number of their contemporaries are barbarous, perplexed, obscure, and insipid.

Cæsar Baronius, already mentioned, undertook to throw light on the history of religion by his annals of the Christian church; but this pretended light was scarcely any thing better than perplexity and darkness. His example, however, excited many to enterprises of the same nature. The attempts of the persons whom the Romanists called heretics, rendered indeed such enterprises necessary: for these heretics, with the learned Flacius and Chemnitz

* Helyot, tom. viii. ch. iv. p. 12.

He was peculiarly assisted in these conferences by Baronius, author of the Ecclesiastical Annals, who also succeeded him as general of the order, and whose annals, on account of his imperfect knowledge of the Greek language, are remarkably full of gross faults, misrepresentations, and blunders. The learned Isaac Casaubon undertook a refutation of the Annals of Baronius, in an excellent work, entitled, Exercitationes, &c. and though he carried it no farther down than the 34th year of the Christian æra, yet he pointed out a prodigious num. ber of palpable, and (many of them) shameful errors, into which the Romish annalist has fallen during that short space. Even the Roman catholic literati acknowledge the inaccuracies and faults of Baronius; hence many learned men, such as Pagi, Noris, and Tillemont, employed themselves in the task of correction; and accordingly a new edition of the work, with their emendations, appeared at Lucca.

XX. Several men of genius in France and Italy, who have been already mentioned with the esteem that is due to their valuable labours,† used their most zealous endeavours to reform the barbarous philosophy of the times. But the excessive attachment of the scholastic doctors to the Aristotelian philosophy on one hand, and, on the other, the timorous prudence of many weak-minded persons, who were apprehensive that the liberty of striking out new discoveries and ways of thinking might be prejudicial to the church, and open a new source of division and discord, crushed all these generous efforts. The throne of the Stagirite remained therefore unshaken; and his philosophy, whose very obscurity afforded a certain gloomy kind of pleasure, and flattered the pride of such as were implicitly supposed to understand it, reigned unrivalled in the schools and monasteries. It even acquired new credit and authority from the Jesuits, who taught it in their colleges, and made use of it in their writings and disputes. By this, however, these artful ecclesiastics showed evidently, that the captious jargon and subtleties of that intricate philosophy were much more adapted to puzzle heretics, and to give the popish doctors at least the appearance of carrying on the controversy with success, than the plain and obvious method of disputing, which is pointed out by the genuine dictates of right reason.

XXI. The church of Rome produced in this century, a prodigious number of theological writers. The most eminent of these, in point of reputation and merit, were the following: Thomas de Vio, otherwise named cardinal Caietan, Eckius, Cochlæus, Emser, Surius, Hosius, Faber, Sadolet, Pighius, Vatable, Canus, D'Espence, Caranza, Maldonatus, Turrianus, Arias Montanus, Catharinus, Reginald Pole, Sixtus Senensis, Cassander, Paya d'Andrada, Baius, Pamelius, and others.

XXII. The religion of Rome, which the pontiffs are so desirous of imposing upon the faith of all that bear the Christian name, is derived, according to the unanimous accounts of its doctors, from two sources, the written word of God, and the unwritten; or, in other words, from Scripture and tradition. But, as the most eminent divines of that church are *The former in the Centuriæ Magdeburgenses; the latter in his Examen Concilii Tridentini. † See above, Sect. II.

For an ample account of the literary characters, rank, and writings of these learned men, and of several others whose names are here omitted, see Louis EI. Du-Pin, Bibliotheque des Auteurs Ecclesiastiques, tom. xiv. and xvi.

far from being agreed concerning the persons || formerly been left undecided, and had been who are authorized to interpret the declara-wisely permitted as subjects of free debate) tions of these two oracles, and to determine were, by this council, absurdly adopted as artitheir sense; so it may be asserted, with truth, cles of faith, were recommended as such, and that there is, as yet, no possibility of knowing even imposed with violence upon the conwith certainty what are the real doctrines of sciences of the people, under pain of excomthe church of Rome, or where, in that communication. They complain of the ambiguity munion, the judge of religious controversy is to that prevails in the decrees and declarations of be found. It is true, the court of Rome, and that council, by which the disputes and disall who favour the despotic pretensions of its sensions that had formerly rent the church, pontiff, maintain, that he alone, who governs instead of being removed by clear definitions the church as Christ's vicegerent, is authorized and wise and temperate decisions, were rento explain and determine the sense of Scrip- dered, on the contrary, more perplexed and inture and tradition in matters pertaining to sal- tricate, and were, in reality, propagated and vation, and that, in consequence, a devout and multiplied, instead of being suppressed or diunlimited obedience is due to his decisions. minished. Nor were these the only reasons of To give weight to this opinion, Pius IV. complaint; for it must have been afflicting to formed the plan of a council, which was after- those who had the cause of true religion and wards instituted and confirmed by Sixtus V., Christian liberty at heart, to see all things deand called the Congregation for interpreting cided, in that assembly, according to the dethe decrees of the Council of Trent. This spotic will of the pope, without any regard to congregation was authorized to examine and the dictates of truth, or the authority of Scripdecide, in the name of the pope, all matters of ture, its genuine and authentic source, and to small moment relating to ecclesiastical discip- see the assembled fathers reduced to silence by line, while every debate of importance, and the arrogance of the Roman legates, and departicularly all disquisitions concerning points prived of that influence and credit which of faith and doctrine, were left to the decision might have rendered them capable of healing of the pontiff alone, as the great oracle of the the wounds of the church. It was moreover a church. Notwithstanding all this, it was im- grievance justly to be complained of, that the possible to persuade the wiser part of the Ro- few wise and pious regulations that were made man catholic body to acknowledge this exclu- in that council, were never supported by the sive authority in their head. And accordingly, authority of the church, but were suffered to the greatest part of the Gallican church, and degenerate into a mere lifeless form, or shadow a considerable number of very learned men of of law, which was treated with indifference, the popish religion in other countries, think and transgressed with impunity. To sum up very differently from the court of Rome on this all in one short sentence, the most candid and subject. They maintain, that all bishops and impartial observers of things consider the coundoctors have a right to consult the sacred foun- cil of Trent as an assembly that was more attains of Scripture and tradition, and to draw tentive to what might maintain the despotic thence the rules of faith and manners for them-authority of the pontiff, than solicitous about selves and their flock; and that all difficult points and debates of consequence are to be referred to the cognizance and decision of general councils. Such is the difference of opinion (with respect to the adjustment ofmitting to the decisions of the council of Trent doctrine and controversy) that still divides the church of Rome; and, as no judge has been (and perhaps none can be) found to compose it, we may reasonably despair of seeing the religion of Rome acquire a permanent, stable, and determinate form.

entering into the measures that were necessary to promote the good of the church. It will not, therefore, appear surprising, that certain doctors of the Romish church, instead of sub

as an ultimate rule of faith, maintain, that these decisions are to be explained by the dic tates of Scripture and the language of tradition; nor, when all these things are duly considered, shall we have reason to wonder, that this council has not throughout the same deXXIII. The council of Trent was assem-gree of credit and authority, even in those bled, as was pretended, to correct, illustrate, countries which profess the Roman catholic reand fix with perspicuity, the doctrine of the ligion.* church, to restore the vigour of its discipline, and to reform the lives of its ministers. But, in the opinion of those who examine things with impartiality, this assembly, instead of reforming ancient abuses, rather gave rise to new enormities; and many transactions of this council have excited the just complaints of the wisest men in both communions. They complain that many of the opinions of the scholastic doctors on intricate points (that had * See Aymon, Tableau de la Cour de Rome, part v. chap. iv. Hence it was, that the approbation of Innocent XI. was refused to the artful and insidious work of Bossuet, bishop of Meaux, entitled, An Exposition of the Doctrine of the Catholic Church, until the author had suppressed the first edition of that work, and made corrections and alte- || rations in the second.

Some countries, indeed, such as Germany, Poland, and Italy, have adopted implicitly and absolutely the decrees of this assembly, without the smallest restriction of any kind. But in other regions it has been received and acknowledged on certain conditions, which modify not a little its pretended authority. Among the latter we may reckon the Spanish dominions, which disputed, during many years, the authority of this council, and acknowledged it at length only so far as it could be adopted without any prejudice to the rights and prerogatives of the king of Spain.

In

The translator has here inserted in the text the note [h] of the original, and has thrown the citations it contains into different notes.

See Giannone, Historia di Napoli, vol. iv.

other countries, such as France* and Hungary,† || bulls issued out from the papal throne in these it never has been solemnly received, or publicly latter times, certain doctrines which were obacknowledged. It is true, indeed, that, in the scurely proposed in the council of Trent, have former of these kingdoms, such decrees of been explained with sufficient perspicuity, and Trent as relate to points of religious doctrine, avowed without either hesitation or reserve. have, tacitly and imperceptibly, through the Of this Clement XI. gave a notorious example, power of custom, acquired the force and au- in the famous bull called Unigenitus, which thority of rules of faith; but those which regard was an enterprise as audacious it proved unexternal discipline, spiritual power, and eccle- successful. siastical government, have been constantly rejected, both in a public and private manner, as inconsistent with the authority and prerogatives of the throne, and prejudicial to the rights and liberties of the Gallican church.‡

XXV. As soon as the popes perceived the remarkable detriment which their authority had suffered from the accurate interpretations of the Scriptures that had been given by the learned, and from the perusal of these divine XXIV. Notwithstanding all this, such as oracles, which were now very frequently conare desirous of forming some notion of the re- sulted by the people, they left no methods unligion of Rome, will do well to consult the de-employed that might discourage the culture of crees of the council of Trent, together with this most important branch of sacred erudition. the compendious confession of faith, which While the tide of resentment ran high, they was drawn up by the order of Pius IV. Those, forgot themselves in a most unaccountable however, who expect to derive, from these manner. They permitted their champions to sources, a clear, complete, and perfect know-indulge themselves openly in reflections injuledge of the Romish faith, will be greatly dis-rious to the indignity of the sacred writings, appointed. To evince the truth of this assertion, it might be observed, as has been already hinted, that both in the decrees of Trent, and in this papal confession, many things are expressed, designedly, in a vague and ambiguous manner, on account of the intestine divisions and warm debates that then reigned in the church. Another singular circumstance might also be added, that several tenets are omitted in both, which no Roman catholic is allowed to deny, or even to call in question. But, waving both these considerations, let it only be observed, that in these decrees and in this confession several doctrines and rules of worship are inculcated in a much more rational and decent manner, than that in which they appear in the daily service of the church, and in the public practice of its members. § Hence we may conclude, that the justest notion of the doctrine of Rome is not to be derived so much from the terms used in the decrees of that council, as from the real signification of these terms, which must be drawn from the customs, institutions, and observances, that prevail in the Romish church. Add, to all this, another consideration, which is, that, in the

* See Hect. Godofr. Masii Diss. de Contemptu Concilii Tridentini in Gallia; and also the excellent discourse which Dr. Courayer has annexed to his French translation of Father Paul's History of the Council of Trent.

† See Lorand. Samuelof, Vita Andr. Dudithii. See Du-Pin, Biblioth. des Auteurs Ecclesiastiques, tom. xv. p. 380.

For what relates to the literary history of the council of Trent, to the historians who have transmitted accounts of it, and other circumstances of that nature, see Jo. Chr. Kocheri Bibliotheca Theol. Symbolicæ, and Salig's History of the Council of Trent, in German.

This is true, in a more especial manner, with respect to the canons of the council of Trent, relating to the doctrine of purgatory, the invocation of saints, the worship of images and relics. The terms employed in these canons are artfully chosen, so as to avoid the imputation of idolatry, in the philosophical sense of that word; for, in the scriptural sense, they cannot avoid it, as all use of images in religious worship is expressly forbidden in various parts of the sacred writings. But this circumspection does not appear in the worship of the Roman Catholics, which is notoriously idolatrous in both senses of that word.

and by an excess of blasphemy almost incredible (if the passions of men did not render them capable of the greatest enormities) to declare publicly, that the edicts of the pontiffs, and the records of oral tradition, were superior, in point of authority, to the express language of the Scriptures. As it was impossible, however, to bring the sacred writings wholly into disrepute, they took the most effectual methods in their power to render them obscure and useless. For this purpose the ancient Latin translation of the Bible, commonly called the Vulgate, though it abounds with innumerable gross errors, and, in a great number of places, exhibits the most shocking barbarity of style, and the most impenetrable obscurity with respect to the sense of the inspired writers, was declared, by a solemn decree of the council of Trent, an authentic, i. e. a faithful, accurate, and perfect* translation, and was consequently recommended as a production beyond the reach of criticism or censure. It was easy to foresee that such a declaration was calculated only to keep the people in ignorance, and to veil from their understandings the true meaning of the sacred writings. In the same council, farther steps were taken to execute, with suc

If we consult the canons of the council of Trent we shall find that the word authentic is there explained in terms less positive and offensive than those used by Dr. Mosheim. Nor is it strictly true, that the Vulgate was declared by this council to be a production beyond the reach of criticism or censure, since, as we learn from Fra. Paolo, it was determined that this version should be corrected, and a new edition of it published by persons appointed for that purpose.* There was, indeed, something highly ridiculous in the proceedings of the council in relation to this point; for, if the natural order of things had been observed, the revisal and correction of the Vulgate would have preceded the pompous ap probation with which the council honoured, and, as it were, consecrated that ancient version. For how, with any shadow of good sense, could the assembled fathers set the seal of their approbation to a work which they acknowledged to stand in need of correction, and that before they knew whether or not the correction would answer their views, and merit their approbation?

* See Father Paul's History of the Council of Trent, book ii. part liii. and Dr. Courayer's French translation of this History, vol. i. p. 284, note 29.

cess, the designs of Rome. A severe and in- || efforts dishonour the church, there were some tolerable law was enacted, with respect to all in its communion, who had wisdom enough to interpreters and expositors of the Scriptures, despise such senseless methods of interpretaby which they were forbidden to explain the tion, and who, avoiding all mysterious signisense of these divine books, in matters relating fications and fancies, followed the plain, natuto faith and practice, in such a manner as to ral, and literal sense of the expressions used make them speak a different language from in the holy Scriptures. In this class the most that of the church and the ancient doctors.* eminent were, Erasmus of Rotterdam, who The same law farther declared, that the church translated into Latin, with an elegant and alone (i. e. its ruler) had the right of deter- faithful simplicity, the books of the New Tesmining the true meaning and signification of tament, and explained them with judgment in Scripture. To fill up the measure of these a paraphrase which is deservedly esteemed; tyrannical and iniquitous proceedings, the cardinal Caietan, who disputed with Luther at church persisted obstinately in affirming, though|| Augsburg, and who gave a brief, but judicious not always with the same impudence and plain- exposition of almost all the books of the Old ness of speech, that the Scriptures were not and New Testament; Francis Titelman, Isidocomposed for the use of the multitude, but only rus Clarius, and John Maldonat, beside Benefor that of their spiritual teachers; and, in dict Justinian, who acquired no mean reputaconsequence, ordered these divine records to tion by his commentaries on the Epistles of St. be taken from the people in all places where Paul. To these may be added Gagny, D'Esit was allowed to execute its imperious de- pence, and other expositors.* But these emimands.† nent men, whose example was so adapted to excite emulation, had very few followers; and, in a short time, their influence was gone, and their labours were forgotten; for, toward the conclusion of this century, Edmund Richer, that strenuous opposer of the encroachments made by the pontiffs on the liberties of the Gallican church, was the only doctor in the university of Paris who followed the literal sense and the plain and natural signification of the words of Scripture, while all the other commentators and interpreters, imitating the pernicious example of several ancient expositors, were always racking their brains for mysterious and sublime significations, where none such either were, or could be, designed by the sacred writers.†

XXVI. These circumstances had a visible influence upon the spirit and productions of the commentators and expositors of Scripture, which the example of Luther and his followers had rendered, through emulation, extremely numerous. The popish doctors, who vied with the protestants in this branch of sacred erudition, were insipid, timorous, servilely attached to the glory and interests of the court of Rome, and betrayed, in their explications, all the marks of slavish dependence and constraint. They seem to have been in constant apprehension that some expressions might escape from their pens that savoured of opinions different from what were commonly received; they appeal every moment to the declarations and authority of the holy fathers, as they usually styled them; nor do they appear to have so much consulted the real doctrines taught by the sacred writers, as the language and sentiments which the church of Rome has taken the liberty to put into their mouths. Several of these commentators rack their imaginations in order to force out of each passage of Scripture the four kinds of significations, called Literal, Allegorical, Topological, and Anagogical, which ignorance and superstition had first invented, and afterwards held so sacred, in the explication of the inspired writings. Nor was their attachment to this manner of interpretation unskilfully managed, since it enabled them to make the sacred writers speak the language that was favourable to the views of the church, and to draw out of the Bible, with the help of a little subtlety, whatever doctrine they wished to impose upon the credulity of the multitude.

It must, however, be acknowledged, that, beside these miserable commentators whose

* It is remarkable, that this prohibition extends even to such interpretations as were not designed for public view: "Etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendæ forent." Sessio 4ta. tit. cap. ii.

†The papal emissaries were not suffered to execute this despotic order in all countries that acknow ledged the jurisdiction of the church of Rome. The French and some other nations have the Bible in their mother-tongue, in which they peruse it, though much against the will of the pope's creatures.

XXVII. The seminaries of learning were filled, before the Reformation, with that subtle kind of theological doctors, commonly known under the denomination of schoolmen; so that even at Paris, which was considered as the principal seat of sacred erudition, no doctors, were to be found who were capable of disputing with the protestant divines in the method they generally pursued, which was that of proving the doctrines they maintained by arguments drawn from the Scriptures and the writings of the fathers. This uncommon scarcity of didactic and scriptural divines produced much confusion and perplexity, on many occasions, even in the council of Trent, where the scholastic doctors fatigued some, and almost turned the heads of others, by examining and explaining the doctrines that were there proposed, according to the intricate and ambiguous rules of their captious philosophy. Hence it became absolutely necessary to reform the methods of proceeding in theological disquisitions, and to restore to its former credit that practice which drew the truths of religion more from the dictates of the sacred writings, and from the sentiments of the ancient doctors, than from the uncertain suggestions of human reason, and the ingenious conjectures of philosophy. It was, however, impossible to deprive

* See Simon's Hist. Critique du Vieux et du Nouv. Testament.

† See Baillet's Vie d'Edmund Richer, p. 9, 10.
See Du-Boulay's account of the reformation of