places out of the True Gofpels: Thus the Marcionites *Tertul. con- dealt with the Gofpel of St. Luke. But ftill the Rule was preferved fafe,and the true Chriftians framed their Faith, Worship, and Manners by it. tra Marcion. I. 4. c. 2, &c. p. 414. Can. Alius, Among the Heathens, Dioclefian endeavour'd to deftroy all the Copies of the Holy Bible, and by that means to root out the Chriftian Religion. But fuch was the Courage of the Chriftians, who chose rather to offer themselves, than their Bibles, Sacrifices to the Flames; and fo many, and fo widely difperfed were the Copies of that Sacred Book, and fo watchful was the Providence of God, that no one Leaf of the Scripture perished. Among Men profeffing Christianity, as the Authority of the Papacy encreased, the use of the Scriptures decreased in that Church; which being poffeffed of an unhappy Priviledg of a Chair in the Imperial City, began too early to fet up it felf as a Kingdom of this World. Now the Holy Bible not ferving all the Political Purposes of fuch a Kingdom, many Methods have been ufed towards the giving of Men a diverfion from it, as the Chriftian Rule. When the Popes triumphed in Temporal Power,then they were confulted as the Chriftian Oracles. Such a + Decret.par.2 Pontificate was that of Pope Zachary, who † depofed Caufa 15.Qu.6 the King of the Franks; not (as the Canon Law p.1083. fpeaks) for his Iniquities, but because he was not capable of managing fo great a Charge. To him Boniface Arch-Bishop of Mentz applied himself for an Anfwer to this frivolous Queftion, After what Time was Bacon to be eaten? A Question fitter to have been refolved by the Pope's Cook or Physician, than by the Holy Father himself. But the Pope was fo condefcending as to give him punctual fatisfaction on this manner: "We the thorow Subjects of the Pope, a Book little read, and lefs confider'd. Of this, two Inftances may be given; the first Abroad, the fecond at Home. Abroad, Cajetan was chofen out by the Papacy, as one by whom the Cause of it might be best defended *Sleidan.Com. against Luther. * And whilft Luther cited the Holy 1.1.p.4.A.518. Scriptures,Cajetan cited the Decree of Pope Clement,and Thomas Aquinas. And this was the happy Occafion of Cajetan's ftudying the Scriptures, and writing Comments upon them, in which (fo great is the Power of Truth) many things fell from him which favour the Proteftant Cause; as his difallowing the Apocryphal Canon, their Corporal Prefence in the Eucharift, as fpoken of in the 6th of St. John; their Service in an Unknown Tongue, as lefs edifying, and less agreeable + Cajet. Com. to the Senfe of St. Paul †: Their Sacrament of Exini Cor.14.14. treme Unction, concerning which he fays, that it neither appears by the Words, nor by the Effect, that Lingua: hatte-St. James fpeaks of it, but rather of that Unction nus Paulus de which our Lord appointed in the Gospel to be used upclaravit, quòd qui loquitur on Sick Perfons by his Difciples . P. 136. Nam fi orem linguâ, non æ dificat Ecclefiam nifi interpretetur; ————————Mens ejus, i. f. intellectus, non medicatur fenfum, &c. & propterea mens, &c. fine fructu, &c. Hec eft fententia Pauli. Caj. Com. in Ep. S. Jac. c. s. v. 15. p. 370.-Nec ex verbis, nec ex effectu verba hæc loquuntur de Sacramentali Unctione Extreme Unctionis, fed magis de unctione quam inflituir Dom. Jef. in Evangelio, à difcipulis exercendam in ægrotis. And here'san Inftance of their Proofs from the Scriptures: They have but one Text for their Extreme Unction; and the very Man, who was chofen to confute Luther, after serious application to the ftudy of the Scriptures, declares, that it makes nothing to the purpofe. At |