-John Eliot, apostle to Indians, b. 1604, d. 1690; Christ. Commonwealth, 1650; Indian Bible, 1661-4, first Bible printed in America. Life by C. Francis.-Samuel Willard, b. Jan. 31, 1639-40, minister Boston, 1678, d. 1707; Body of Divinity in 250 Lect. on Assembly's Catechism, fol. Bost., 1726. Comp. J. F. Stearns, in Am. Theol. Rev., Aug., 1860.]

45 [Ralph Cudworth, b. 1617, educated at Cambridge, Prof. Hebrew, 1645, d. 1688. The True Intellectual System of the Universe, fol., 1678; 2, 4to, 1742, and life by Birch; repr. 2, 8vo., at Andover (New Eng.), 1837, with Treatise on Immutable Morality, 1731; 3, 8vo., 1845, with transl. of Mosheim's notes; True Notion of Lord's Supper, 1670, and often; Sermon on 1 John ii. 3, 4, against Antinomians. Systema Intellectuale, ed. Mosheim, 2, fol., Jen., 1733; 2, 4to., L. Bat, 1773. "The Latin transl. is greatly to be preferred:" Warburton. On Free-will, with notes by John Allen, 1838. A number of Cudworth's unpublished MS. are in the British Museum; e. g., on Liberty and Necessity; the Notion of Hobbes concerning God and Spirit. Paul Janet, Essai sur le médiateur plastique de Cudworth, Paris, 1860.]

46

[Henry More, b. 1614, d. 1687. Theological Works, fol., Lond., 1708. (Mystery of Godliness. Mystery of Iniquity. Grounds of Certainty of Faith. Antidote against Idolatry). Collection of Philosoph. Writings, fol., Lond., 1712. (On Atheism; Enthusiasm; Immortality; Epistol. ad R. Des Cartes; Conjectura Cabbalistica). Discourses, Lond., 1692. Enchiridion Ethicum, Amst., 1695. Divine Dialogues, Glasg., 1743. Opera, 3 fol., Lond., 1675-9. Life by R. Ward, Lond., 1710. Comp. Vaughan's Hours with Mystics.-John Norris, of Bemerton, 1657, d. 1711: a Cambridge Platonist. Miscellanies, 2d ed., Lond., 1690. Theory and Regulation of Love, 1680. Disc. on Beatitudes, 4 vols., 1699, sq. Reason and Faith, 1697. Theory of Ideal World, 2 vols., 1701-4 (his chief work, on basis of Malebranche). Letters to Dodwell, etc.]

47

[John Smith, of Cambridge, b. 1618, d. 1652. Select Discourses, 4to., 1660, 1673, 8vo., 1821 (by Worthington), 4th ed. by H. G. Williams, with bp. Patrick's Sermon, Camb., 1859.-The Disc. on Prophecy was transl. by Le Clerc for his Commentary on the Prophets. The other Discourses are on True Way of Attaining Divine Knowledge; Superstition; Atheism; Immortality; Existence and Nature of God; Legal and Evang. Righteousness; Excellence and Nobleness of True Religion, etc.-See Theophilus Gale, note 39.-Rd. Cumberland, b. 1632, bp. Peterborough, 1691, d. 1718. De Legibus Naturæ, 1672, transl. by Maxwell, 1727, by Towers, Dubl. 1750, in French by Barbeyrac, Amst., 1744. On Sanchoniathon, 1729. Origines Gentium, 1724. Benjamin Whichcote, b. 1610, Prof. Div. King's College, d. 1683. Discourses, 4 vols. Aphorisms, in 1703, by Jeffery, rep. by Salter, 1753. Select Sermons (originally publ. by Lord Shaftesbury), 1792, 1798.-Nathaniel Culverwel, (Culverel), d. 1650 or 1651. An elegant and learned Discourse of the Light of Nature (written in 1646) with several other Treatises (The Schism; The Act of Oblivion; The White Stone; Spiritual Optics, first printed 1651), etc., 1652, 4to.; 1654; 1661; 1669. The Light of Nature, ed. by J. Brown, with Essay by Cairns, Edinb., 1857.

This remarkable work anticipated Cumberland's theory (1672) of independent morality; it is not noticed by Stewart, or Mackintosh, or Hallam.Francis Lee, M. D., 1660, d. 1719. Wrote works tinged with Mysticism: Apoleipomena: or Diss. Theol. Mathemat., etc., 2, Lond., 1752. History of Montanism. On Books of Ezra and Esdras, 1722. Prolegomena to the historical part of Grabe's Septuagint. Samuel Shaw, b. 1635, d. 1691, rector of Long-Whatton, a divine of the same class: Immanuel, or Discovery of True Religion, 1667, 4th ed. 1804. Also Joseph Truman, b. 1631, d. 1672. A Disc. of Natural and Moral Impotency; ed. H. Rogers, Lond., 1834; The Great Propitiation, Lond., 1669. See Brown's Preface to Culverwell, ubi supra, p. xxii.—Robert Fludd (De Fluctibus), M. D., b. 1547, d. 1637, a mystical (Rosicrucian, Cabalistic) philosopher. Works, Oppenheim, 1617-38, 6 vols., fol. Mosaical Philos., transl. Lond., 1659. See Wood's Athen. Oxon.]

48 [John Milton, b. 1608, Latin Secretary to Cromwell, d. 1674. Prose Works, by Toland, 3, fol., Amst., 1697-8; 2, fol., 1738; 2, 4to., Life by Birch, 1735; Symmond, 7 vols., 1806; 1848-53, 5 vols.; whole works, 8 vols., 1851, Lond. and Boston. Ref. in England; Episcopacy; Reason of Church Gov. (vol. 2); on Smectymnus (vol. 3). De Doctrina Christ. curav. C. R. Sumner, 1825, also translated. Life by Keightly, 1855; Masson, vol. 1, 1859. On his Religious Life and Opinions, Bib. Sac., 1859-60, by Barber; the question of the time at which the Christian Doctrine was written—in his earlier life, about 1640? on the basis of Ames and Wollebs.]

49 [William Chillingworth, b. 1602, became a Rom. Cath. through the influence of John Fisher, alias John Perse, but was brought back by Laud, 1631, d. 1644. Religion of Protestants, 1638; 6th ed. with other works, 1704; 10th, fol., 1742; 3, 8vo., Oxf., 1838. Life by M. Des Maizeaux, Lond., 1725. His Religion of Protestants was written in reply to Edward Knott's (real name Matthias Wilson, a Jesuit), Charity Mistaken. Tillotson calls C. "the glory of the age and nation." He also wrote Nine Sermons, 1634; The Apostol. Institution of Episcopacy, 1644. His great work also takes a position in contrast with Hooker's theory of the rightful authority of the national church.]

50 [John Tillotson, b. 1630, Dean St. Paul's, 1689, Abp. Canterb., 1691, d. 1694. Works (254 Discourses), 3, fol., 1752. 12 vols., 1757 (Life by Birch, publ., 1753; vol. xiii. Rule of Faith, 3d ed., 1688.]

51

[Samuel Clarke, b. 1673, rector St. James', Westminster, 1709, d. 1729. He aided in displacing the Cartesian by the Newtonian system (ed. Rohault's Physics). Boyle Lectures, Demonstr. of Being and Attrib. of God, and Obligations of Nat. Rel., 2 vols., 1705-6. Script. Doctrine of Trinity, 1712 (provoked a long controversy: Waterland, Whitby, Nelson, Jackson, etc.) Collect. of Papers bet. C. and Leibnitz, 1717; on Collins on Liberty, 1717 (in French by Des Maizeaux, 1720). Letter to Dodwell on Immortality, etc. Sermons. Works, life by Hoadly, 4, fol., 1738.]

52

5 [Symon Patrick, bp. Ely, b. 1626, d. 1707. On Communion, 1685, Tradition, 1683, the Eucharist, etc., Comm. on the O. and N. Test. and Apoc. (Lowth, Arnold, Whitby, and Lowman, added), new ed., 4 vols., 1853,

-Daniel Whitby, b. 1638, Prebend. Salisbury, 1688, d. 1726; Arminian and at last Arian. Protestant Reconciler, 1683 (retracted). On Dodwell, 1707. On the Five Points, 1710. De Imput. Peccati Adami, 1711; transl. by Heywood, 1739. Ethices Comp., 1713. Disquis. Modestæ (on Bull, replied to by Waterland, and rejoinder by Whitby), 1720, etc.—Arthur Ashley Sykes, b. 1684, Prebend. Salisbury and Winchester, d. 1756. Controversies with Collins, S. Clarke, Warburton, Middleton. Script. Doctr. of Redemption, 1756. Resurrection. On Sacrifice. Memoirs by Disney, 1785.— William Whiston, b. 1667, Prof. Math. Cambr., expelled for Arianism, 1710, d. 1752. Boyle Lect. on Prophecy, 1708. Prim. Christianity revived, 5 vols., 1711-12. Text of Old Test., 1722. Hist. O. and N. Test., 6 vols., 1745. Prim. New Test., 1745. Liturgy of Church of England reduced, 1750. Memoirs, 3 vols., 1749-50, etc.]

III. THE ROMAN CATHOLIC CHURCH.

§ 226.

THE COUNCIL OF TRENT, AND THE CATECHISMUS ROMANUS.

†Sarpi [P. Soave Pol.], Istoria del Concilio di Trento, London, 1619. [Bp. Burnet says of Sarpi, "that it was generally looked upon as the rarest piece of history the world ever saw." It was translated into English by Sir N. Brent, together with his History of the Inquisition (a previous transl., 1655), Lond., 1696; his treatise of Beneficiary Matters, Westm., 1727; his Life, 1651. The Lond. ed. of 1619 was edited by De Dominis. French transl. by Courayer, 2 Tom., Amst., 1736.] †Pallavicini, Istoria del Conc. di Trento. Rom., 1636, ii. fol., Milan, 1717; Latin by Guttini, Ant., 1673; in French, 3 vols., 1844; translated into German by †Klitsche, Augsburg, 1835. Chemnitii Examen Concilii Tridentini, Francof., 1707. Salig, vollständige Historie des Tridentinischen Conciliums, Halle, 1741, fol. iii. 4. †Göschl, Dr. J. M., geschichtliche Darstellung des grossen allgemeinen Concils zu Trient. ii., Regensb., 1840. Danz, Gesch. des Trident. Concils nach der Darstellung eines Katholischen Schriftstellers, Jena, 1846. Marheineke, System des Katholicismus (see vol. i., § 16). J. P. Lange, Die gesetzlich-katholische Kirche, als Sinnbild der freien evang-kathol. Kirche, Heidelberg, 1850. [Von Wessenberg, Die grossen Kirchen-versammlungen, 4 Bde., Constanz., 1840 (Bde., 3 and 4), comp. Hefele's Beurtheilung, 1842. Köllner's Symbolik, i., Hamb., 1844, on Sarpi, p. 48, on Pallavicino, p. 55. Comp. Ranke's Hist. of Popes, Phil. ed., on Sarpi, p. 437; on Pallavicino, 437; on Trent, 71-74, 108–114, et passim. See the Literature in Gieseler's Church Hist. (N. Y. edition), vol. v. § 55. G. J. Planck, Anecdota ad Hist. Conc. Trid. pertinentia, 26 Göttingen Programmes, 1791-1818. J. Mendham, Memoirs of the Council of Trent, Lond., 1834; and Acta Conc. Trident. a Paleotto, ed. Mendham, Lond., 1842, and Suppl., 1840. J. N. Brischar, Beurtheilung Sarpi's u. Pallavic., Tüb., 1843, 2 Bde. Ellies du Pin, Hist. du Concile de Trente, 2, 4to. Bruxelles, 1721. Bungener, Hist. Council Trent, from the French, Lond., 1842, N. Y., 1855. T. A. Buckley, Hist. of Council of Trent, Lond., 1832. Bucholz's Ferdinand I., 1850. Rosseeuw St. Hilaire's Histoire d'Espagne, Tom. viii., 1861, contains new and learned investigations on the Council, in him, as in Ranke, there are new materials. Among the older works, Heidegger's Vindication of Fra Paolo, in his Tumulus Concil. Trident., 2, 4to., Zürich, 1690, still deserves to be consulted.-Bp. Jewel, Apology and Letters to Scipio on Council of Trent, in his works, and separately published, 1854. On Trent, comp. Christ. Rev., Jan.,

1856; Brownson's Quarterly, Oct., 1856. Jas. Waterworth, Essays on Hist. of Council, prefixed to his transl. of its Decrees and Canons, Lond., 1848. Chs. Butler, Historical and Literary Account of Formularies, etc., Lond., 1816, reprinted in his works, vol. iv., 1817.]

Confronted by Protestantism, the Roman Catholics found themselves compelled to examine the state of their own Church. They had to perform a twofold task-viz., first, to secure the doctrines which they held from misrepresentation and false inferences, and, secondly, to hold fast, with renewed vigor, that which their principles bound them to maintain. The Council of Trent (1545–1593) had therefore to enlighten the Roman Catholic Church on its own position, and solemnly to sanction its system (developed to a great extent by the scholastics of the preceding period) in direct opposition to the demands of the reformers. The declarations of this Council,' as well as those set forth in the Roman Catechism, which was based upon the former,' are therefore to be regarded as the true symbols of the Romish Church, and every deviating doctrine must in its view renounce all claims to catholicity.

1 Canones et Decreta Concilii Tridentini Rom., 1564, 4. In the same year several editions were published at Rome, Venice, Antwerp, Louvain, Cologne, and many others; Lyons, 1580 (with the Index Librorum Prohibitorum). In later times editions have been published by J. Gallemart, Col., 1618, 20, Antw., 1644, Lyons, 1712; by Phil. Chiffelet, Antw., 1640, and *Jodoc. le Plat., Antw., 1779, 4 (Comp. Walch, Bibl. Theol., Tom. i. p. 407, ss.), reprinted by Danz and Streitwolf (comp. Vol. i. p. 31). As regards the history of doctrines and symbolism, the Sessions 4–7, 13, 14, 21-25, are of special importance. [W. Smets, Sacros. Conc. Trid. Canones et Decreta, ed. 4, 1854. Canones et Decreta, ex Bullario Roman., ed. Richter, et Schultze, Lips., 1853. Canons and Decrees, transl. by T. A. Buckley, Lond., 1851 and by James Waterworth, Lond., 1848. The Doctrinal Decrees and Canons, transl. by W. C. Brownlee, N. Y., 1845.]—The Professio Fidei Tridentina, based upon the canons of the council, was drawn up a. D. 1564, by order of Pope Pius IV., and no one could obtain either an ecclesiastical office or an academical dignity, etc., without subscribing it. It is in the Bullar. Roman. Tom. ii. p. 127, ss. (and in the form of an appendix in the earlier edition of Winer.) Comp. G. Ch. F. Mohnicke, Urkundliche Geschichte der sogenannten Professio fidei Trident., etc., Greifswalde, 1822, 8. Winer, p. 9. [Bungener's Hist. of Council of Trent, ubi supra. Köllner, Symbolik, ii. 161–165.]

2

* The Catechismus Romanus was composed (in accordance with a resolution of the Council of Trent, sess. 25), by Archbishop Leon Marino, Bishop Egidius Foscarari, and Fr. Fureiro, a Portuguese scholar, under the superintendence of three cardinals, and published A. D. 1566, by authority of Pope Pius IV. (the Latin version by Paul Manutius.) Several editions and translations into the modern languages have been published; e. g., that of Mayence, 1835, 12mo. for general use. In the earlier editions nothing but the

text was given, without any division; in the edition of Cologne, 1572, it was for the first time divided into books and chapters; that of Antwerp, 1574 contained questions and answers. The Catechism consists of four parts de Symbolo Apostolico, de Sacramentis, de Decalogo, and de Oratione Dominica. Concerning the relation in which the catechism stands to the canons of the Council of Trent, and the inferior importance assigned to it by the Jesuits and other Roman Catholic theologians, see Winer, 1. c. [The Catechism for the Curates, composed by the decree of the Council of Trent. Faithfully translated, permissu superiorum, Lond., 1687. A translation by T. A. Buckley, Lond., 1852. Comp. Köllner, Symbolik, ii. 166–190.]

The catechisms composed by the Jesuit P. Canisius (the larger of which appeared, 1554, the smaller, 1566), which acquired greater currency than the Catechismus Romanus, have not received the papal sanction, and on that account cannot be regarded as symbolical books; but they excited more attention, and gave rise to new controversies. Comp. Joh. Wigand, Warnung vor dem Catechismus des Dr. Canisii, des grossen Jesuwidders,(!) Jena, 1570, 4. The Confutatio (comp. § 215, note 2,) might also be regarded as a document which sets forth the principles of Romanism, in opposition to Protestantism; but it was not formally sanctioned by the Church.

[Among the secondary sources are the Roman Missal, and the Breviary. See Köllner, ii. 190, sq. The Council of Trent ordered the revision of the Missal, published in 1570; again in 1604, which is followed in all the reprints. On the Breviarium, see Köcher Bibl. Symbol. i. 755, sq.; it is so called, because in it the previous offices were abbreviated (under Gregory VII). The Council of Trent ordered a revision; printed 1568, and often. English translation of Missal, Lond. Robertson, Rom. Liturgy, Edb., 1792. Geo. Lewis, The Bible, Missal and Breviary, 2 vols., Edinb., 1853, contains the first complete English transl. of the Liturgy. Besides the Catechism of Canisius, that of Bellarmine, prepared by direction of Clement VIII., 1603, and of Bossuet, for the diocese of Meaux, 1687, have had much authority].

§ 227.

THE THEOLOGIANS OF THE ROMAN CATHOLIC CHURCH.

[Kuhn, Kathol. Dogmatik, 2te., Aufl. 1 (1859) s. 463-519. Hugo Laemmer, Die vortridentinisch-katholische, Theologie. Aus den Quellen, Berl., 1858. Gieseler, v., § 63.]

3

Among the theologians who defended the doctrines of the Roman Catholic Church, during the age of the Reformation,' along with Eck, Faber, Cochlæus, and others, Desiderius Erasmus occupied the most prominent place, though he did not transmit to posterity a system of dogmatic theology." To this period also belongs Albert Pighius, whom Calvin opposed. After the Council of Trent, the members of the Order of Jesus, in particular,* made the defence of modern Romanism (both theoretically and practically) the task of their lives. The most conspicuous doctrinal and polemical writer among them was Robert Bellarmine; while Dionysius Petavius, endeavored to prove historically the antiquity of the catholic faith." The following writers on dogmatic theology (and ethics), belonged to that religious society; Peter Canisius, Alphonse Salmeron,"

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