against image worship, in eo merito rejiciendus, quod nullam sacris imaginibus adorationem, aut venerationem deferenda existimaverit, qui fuit error nonnullorum Gallicanorum magni nominis theologorum, uti prædiximus. Jonas has some other things, a sinceræ doctrinæ sensu aliena; and we heartily thank the papal censor for his admission. Under Marcus the Hermit, the semipelagianism, at least, of Rome, makes a fresh appearance, where the author is charged with not obscurely intimating, that the kingdom of heaven is not given pro mercede nostrorum bonorum operum. Observe the process by which the offender is extricated. Forsitan auctor cum operibus nostris nihil tribuere videtur, intelligit de illis quatenus humana sunt, et a solo libero arbitrio proficiscuntur, non ea ratione qua in gratia fiunt, vel innuit non tantum mercedem, sed potissimum gratiam esse. Under Antonius Melissa is introduced the common distinction by which the Roman idolatry is defended. The author writes: Eam vero solummodo naturam, quæ increata est, colere et venerari didicimus; vel expungatur dictio; solummodo; vel affigatur margini; Caute lege, forsan de suprema, et primaria ratione latriæ, quæ per se tantum Divinitati tribuit (ur). In the same author is thus corrected the assertion of supreme earthly power to princes: Intellige inter sæculares, et

temporales dignitates; nam Ecclesiastica dignitas sublimior est Regia. Is this doctrine now otherwise than in abeyance? The vindication of our author in the close, as to some objectionable doctrine, is worth attention for the word employedposset torqueri in bonum sensum; and, with some other specimens given, it discovers how effectually the dialectics of Rome provide an escape from any difficulty. We hasten over other articles, to arrive at a name of some note in controversy, Paschasius, whose title of Divus is, however, ordered to be expunged. Important as is the testimony of this writer to the modern church of Italy, in its most unfounded and most cherished doctrine, he comes under slight correction in the first instance, for denominating the change of the elements creation. The reproof is louder for the countenance given to administration of the cup to the people in these words: Accipite, et bibite ex hoc omnes, tam ministri, quam reliqui credentes. Observe how this is parried: si locus sit integer, vult Paschasius bibendum sanguinem Domini cunctis fidelibus, non sub specie vini: sed sub specie panis, sub qua cum sumitur Christi Corpus, non sumitur exangue: sed cum sacro sanguine, qui ibi adest, non ex vi Sacramenti, sed ex vi naturæ Corporis viventis, et ut aiunt Theologi per concomitantiam. Similar legerdemain is exer

cised upon the plain declaration that the flesh or blood of Christ are converted into our flesh, by directing it to be understood only of the species. It becomes then impossible to use terms so plain and decisive as to contradict the doctrine of transubstantiation. For what then were our ancestors burned at the stake? The succeeding articles are a good deal on the same subject, and furnish the same display of papal sophistry, particularly that in which the physical transmutation to which the elements are liable is explained of the species solely and when the flesh of Christ is said expressly by Odo to be a spiritual and not a corporal sacrifice, this is interpreted away by saying, non solo corporali et externo ritu immolari, ut reliquas carnales hostias, &c. I will finish the account of this long, but not uninteresting, article, by observing the indignation which the good Censor naturally feels and expresses against Photius, Bishop of Constantinople, for representing his own see as the head of all the churches; and his unceremonious treatment of an admitted saint, Gregory of Tours, who, adopting the words of another writer, he scruples not to affirm, multa aliter quam veritas se habet-literis commendavit. The fate of EMANUEL SA is peculiar. He is subject to discipline for twenty-eight pages; but is acquitted in the next Spanish Index. Indeed, in this act of

aggression principally originated the measured kind of warfare which afterwards took place between the Indexes of Rome and of Spain. FRANCIS DUARENUS honourably deserved the castigation which he has received for his almost only important work, and an important one it is-Pro Libertate Ecclesiæ Gallicæ, &c., in which, particularly section 77, are detailed the enormous exactions of the Papal See. Under H. CARDANUS, we might expect that the eulogy of our excellent Edward VI. would not be allowed to stand: he was a heretic; ob id eradendum nomen ejus una cum laude. The same fate attends our heretical queen, Elizabeth, in a Dedication prefixed to an edition of PLATO. But we ought not to omit the censure upon the Dict. Hebraic. of JOANNES FORSTERIUS, on account of the marked attack upon the words gratis and gratuita in their protestant application. The lexicographer had explained a passage in scripture thus-quicunque fide acceperit verbum de misericordia Dei omnibus gratis promissa propter Christum non trepidabit. The critic comes -verbum, gratis, juxta sensum Ecclesiæ delendum. Again, de gratuita misericordia, &c., dele, et repone, de divina misericordia, &c. I add another analogous article: Et infra, atque non paucos persuaserunt, ut existimarent non solum in Christum fide nos justificari, &c., dele totum, quia

habentur plura quæ non sibi constant. The last writer to be noticed by us, contained in this Index, is POLYDORUS VIRGILIUS, whose work, de Rerum Inventoribus, is subjected to correction, pp. 685, et seq. Many passages in this writer must be highly offensive to the advocates of Romanism. That, in particular, does not escape, which occurs in lib. viii., cap. i., where, from our Bishop of Rochester, Fisher, a very recent origin is assigned to the doctrine of Indulgences, and the discovery of Purgatory is represented as the most powerful cause of the estimation and demand for the former. With this encouragement, he adds, as his own observation, Indulgences rapidly increased, and produced an abundant harvest; and, with reference to their venality, he adopts from a Christian father the observation, that where purchase intervenes, spiritual gifts come to light estimation. Quæ utinam (he feelingly concludes) non nisi illa vidisset ætas. The only other passage appointed to expunction in this author, which I shall adduce, is in the fifth book and ninth chapter, Nullius animalis effigiem colito. This is meant by Virgilius to express the second commandment; for he is evidently speaking of the Ten, which he expresses compendiously, like that given, nearly in their original order. But the Roman church and its advocates cannot endure