for him (f) Panormit ubi supra ad cap. novimus 27. extra de verborum sig § 8. Dicendo quod ille est Imago Dei reducit sibi ad memoriam multos qui post delicta atrocia egerunt paenitentiam ut in Petro Apostolo Mariâ Magdalenâ similibus Then he cites the opinion of Hostiensis a great Canonist who expresly saith That whatever Intercession the Prelate may make to the Secular Judge for the Malefactor delivered to him his intention is that he must execute him for to that very end he delivers him * And this is evident by the authentick Constitutions of the Popes which gives the Inquisitors power Cogendi quoscunque magistratus ad exequendum eorum sententias constit 17. Alexandri 4. in bullario cherubim tom 1. p. 116. quocunque nomine censeantur ibid. § 1. p. 117. and they must execute the sentence absque sententiae revisione Leo 10. Constitut 43. Ediri Tom. 1. p. 456. Quicquid dicatur a Praelato ad hoc fit ista traditio ut puniatur morte That 's his desire and purpose though he pretends to pray for moderation and mercy And then he adds that the common opinion is that such intercession with the secular Judge has no reality in it Solet Communiter dici quod ista intercessio est potius pefucata colorata quam effectualis So that I have Hostiensis and the common opinion of the time (g) Floruit circa Ann 1440. And. Quensted de triis Scriptis virorum strium in Nicholao Tudesc which was Panormit name in which Panormitan writ of my opinion that such intercession is delusory and hypocritical and the Prelate seems only to ask that which he desires not and knows that the Judge neither dare nor can do it the delinquent being deliver'd up to the Secular Power to that very (h) Ad quid Ergo tradit seculari potestati cum ipsa eccles pâ—test cum punire paena minorâ— Pan. ibid. § 8. end that he may be executed Well but Panormitan seems not to approve this as being scandalous to the Church and against the Letter of the Canon And therefore he adds Certè isti non bene dicunt videntur dicere contra textum qui dicit Efficaciter (i) Innocentius 3. dicto cap. Novimus 27. extra de verb. sig Intercedendum Ergo non fuco No doubt they do speak against that Text and the practice of the Popish Prelates in this their hypocritical intercession though Pope Innocent be for it his infallibity being neither believed nor known in those times the time of Panormitan no less than three general Councils of their own (k) Concil Pisanum Ann. 1409. Sess 14. Constantinense Concil anno 1414. Sess 12. and Sess 37. Concil Basiliense Anno 1431. Sess 34. Panorm erat 1. Abbas 2. Archiepiscopus Panormitanus Cardinalis Obiit Anno 1443. Labbe descript in Nicholas Tudeschio having deposed several Popes as Hereticks within less than forty years before nor has Panormitan any thing to justify that practice or to free them from deep dissimulation and inexcusable Hypocrisy A Letter to Mr. R. T. concerning the Canon-Law allowing the Whipping of Hereticks as practised by Bishop Bonner at his house at Fulham FOR your Story of Bp. Bonner's cruelty I have read it in the Book of Martyr's Such punishments by Whipping Cudgelling c. (a) Cap. Cum fortius 1. extra de Calumniatoribus the Canon-Law allows even of their own men in Orders after degradation when they are highly peccant And a learned Popish Author in a Book purposely writ to prove the Popes Supreme co-ercive (b) Joseph Stephanus Valentinus de Potestate coactivâ quam Romanus Pontifex exercet in Saecularia c. Romae 1586. p. 209. power even to desposing Kings and Emperours and Dedicated to Sixtus 5. or Size-cinque as Q. Elizabeth call'd him I say that Author tells of a Rescript of Alexander the 3d. Quo Panormitanus Pontifex jubebatur loris flagrisque caedere criminis peracios eo solo temperamento adhibito ne flagella in sanguinis effusionem exirent So careful he was that no blood should be shed and yet that very Pope Alexander the 3d. raised Armies and murdered many thousands of the poor Waldenses I am Sir Your affectionate Friend and Servant T. B. Buckden Nov. 4. 1679. A Letter to the Earl of Anglesey Answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome I Have had the Honour and Comfort to receive your Lordships very kind Letter and this comes to bring with my humble Service and Duty which are both due my hearty thanks for your continued though undeserved kindness For the two Queries your Lordship mentions they are at this time and in those Circumstances we and our Church now are most considerable and indeed deserve and require our timely and serious consideration whether we will serve God or Baal That is whether we will Notwithstanding our danger or Death with a generous and Christian courage and constancy maintain and profess our own Protestant Religion or for fear worldly ends and interest embrace the many gross Errors Superstition and stupid Idolatry of the Church of Rome This I say because I find it in a late Pamphlet positively affirmed that the difference between the Church of England and Rome is little only about some disputable Questions which do not hinder Salvation seeing it is confessed by Protestant Divines that Salvation may be had in the Popish Church and more cannot be had in that of Protestants So that it may seem to some to be an indifferent thing whether we be Papists or Protestants whether of the Roman or reformed Religion I pray God forgive them who believe and propagate this pernicious Opinion and give them the knowledge and Love of the truth But that I may come to the two Querirs The first is whether the Pope be Antichrist and to this I say 1. That though it be not much material what my Judgment is in this particular yet I do really believe the Pope to be Antichrist Some Reasons I have given why I think so in my last (a) Brutum fulmen or the Bull of the Pius 5. c. Observations 8. pag. 181. Pamphlet and have endeavoured to shew the groundless vanity of Grotius his opinion who would have Cajus Caligula and Doctor Hammonds Who would have Simon Magus to be Antichrist 2. The most Learned and Pious Divines of England ever since the Reformation and of Foreign Churches too have been of the same Opinion and Judg'd the Pope to be Antichrist so Jewell Raynolds Whitaker Vsher c. the Translators of our Bible into English in King James his time call the (b) In the Epistle of the Translators of the Bible to King James perfixed to our English Bibles of that Translation Pope THAT MAN OF SIN and in both our Universities the Question An Papa
THE Genuine Remains OF That Learned Prelate Dr. Thomas Barlow LATE Lord Bishop of Lincoln Containing divers Discourses Theological Philosophical Historical c. In LETTERS to several Persons of Honour and Quality To which is added the Resolution of many Abstruse Points As also Directions to a Young Divine for his Study of Divinity and choice of Books c. With great variety of other Subjects Publish'd from his Lordship's Original Papers LONDON Printed for Iohn Dunton at the Raven in the Poultery 1693. The Epistle to the READER THE Reader may be pleas'd to take notice that the Work of Bp. Barlow which leads the Van in the following Collection namely Directions to a Young Divine for his Study of Divinity c. is what his Lordship employ'd his great studious thoughts in preparing and polishing during several distant times of his Life He gave me a Copy of his Manuscript on that Subject not long after the Year 1650. and he gave the Minister of Buckden a Copy of the following Work of that Subject containing many additions and alterations and writ with the hand of one of his Lordships Amanuenses after he was Bishop of Lincoln and wherein many Books Printed after the Year 1673 are cited and the which Copy begins in p. 1. and ends in the last line of p. 71. And what followeth on the same subject from thence to the end of p. 121. I saw written under the Bishop's own hand and which he wrote to gratifie the request of a particular Friend who had highly oblig'd him and who was more than ordinarily Curious in his Study of Theological Matters And as to the following Works of the Bishop in this Volume that are writ by way of Letter to several Persons I saw them written under his own hand and many of them were written to my self the which containing various matters relating to Ecclesiastical Law and History and points of Divinity so instructful both to Divines Lawyers and Historians and wherein he had shewn such a compleat Mastery of all that knowledge in himself that he had recommended the pursuit of to young Divines I thought the publication thereof could not be omitted without injury to the World and bereaving the memory of so Learned a Prelate of such lasting Monuments of Praise as these his Works have erected for it Nor are any Learned Works more grateful to Critical Readers than such as are Comprised in the way of Epistles and as hath appear'd by the reception the World hath given to the Praestantium ac eruditorum virorum Epistolae Ecclesiasticae Theologicae Printed 1684. and among which are about 69 of such Letters of Grotius The truth is that as the first Painted draughts or dead-colour'd Paintings of Mens Pictures by Great Masters seem to have more of likeness than those in the following sittings when their Pencils are apply'd to the most curious polishing touches so doth the first draught of the thoughts of an Author and such as at once finished up are to pass from him in a Letter strike the Eye more with the appearance of the likeness of his Soul and genius than do the following productions of his Mind in which Art is exerting it self with variety of labour and with its colours and shadowings doth often rather hide than illustrate nature Moreover the entertainment of the Reader in the following Volume is carefully provided for by the abridgement of some of the Bishop's Discourses and Determinations of Questions the which if Publish'd at length would not have possibly been so agreeable For as short Voyages are most pleasing so are those passages of Mens minds from one subject to another and when they are not over-long detain'd by old from new matter We know there was lately a Conjuncture of time when tho' several Subjects were dish'd up from the Press yet men chose to feed only on that which was about Popery and had no gusto for any other matter yet now being cloy'd with that the Reader will find here such variety of matter to feast his mind with that may keep his appetite from being pall'd with any one subject whatsoever But as I account that there was no subject the Bishop ever writ of but what fared the better by him and was rendred by his opening it more acceptable to Mens understandings so I judge that there is one great excellency of his Lordships managing of Controversie very Conspicuous in his Discourses in this Volume wherein his example may be usefully directive not only to Young Divines but to Writers of most mature years and judgments and that is his great Talent of stating of Questions with exquisite Care and Skill I ever thought a Question so stated to be half decided And as in Amsterdam the laying of the foundation of any House requires as much Labour and Cost as the whole Superstructure so doth the just founding of any Question by the stating of it take up as much time from an Author as the Conclusions he builds upon it I have happen'd to provide for the Readers being entertain'd with the greater variety in this Volume by my having been in a manner eâ—forc'd tho' briefly to insert therein somewhat of my writing to the Bishop of two or three Subjects with an intent by such a Foile to set off the lustre of the Bishops thoughts on the same subject and particularly in p. 273 and from thence toward the end of p. 278. and of the which I shall have occasion to say more when I take leave of the Reader and in p. 316 320. and from thence to the end of p. 326. After the Bishops Survey of the Numbers of the Papists and of those of other Persuasions in Religion taken in the year 1676. and which hath not before appear'd in Print I thought fit in pag. 320. to corroborate Dr. Glanvile's assertion of the inconsiderableness of the number of the Papists by Calculation and I have in the following Pages mention'd other Political Calculations that I adventured upon the which I submit to the Censure of the Critical Few who mind things of that Nature The great difficulty of making such Calculations exactly well hath deterr'd many from attempting it and indeed the performance of it as well as it should be is the height of humane Wisdom in the Political Conduct of the World But if what I have publish'd here and elsewhere of that kind may occasionally excite others of greater abilities to advance that kind of Knowledge to do so I have my end And here on a Passant review of what in p. 324 325 326. I wrote to the Bp. concerning the L. Falkland who was Secretary to K. Charles I. I have no occasion to fear the attacques of any Critical Person as if I had been a Super-laudator in the Case of his Lordship and on which account Mr. Marvel doth justly animadvert on Dr. Parker as being extravagant and excessive in praising Arch-bishop Bramhal and for saying that he was fit to Command the Roman
to this Point besides those argued particularly that Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance The Long-suffering and Goodness of God are said to lead Men to Repentance because they testifie according to a rational and clear Interpretation a willingness and readiness in God to receive all such into grace and favour with himself who shall unfeignedly repent of their sins There is no other consideration but this at least none without this in respect whereof the patience or bountifulness of God can be said to lead i. e. to perswade or invite to Repentance There is no motive or perswasive whereof sinners are capable unto Repentance without hope of pardon upon Repentance In the mean season you see it clear from the Scriptures and the Scriptures as you have seen run parallel with evident and clear Reason all along in this Point that even Heathen Men and those that want the History of the Gospel have yet a sufficiency of means whereby to believe and to prevent the Wrath and Indignation which is to come in which regard they are altogether inexcusable if they do it not He saith in ◠29 That whereas you argue that all Men have not a Legal Tye or Obligation upon them to believe in Jesus Christ and upon this account cannot stand bound to believe on him I answer by denying your Antecedent and affirm by all men i. e. all men not wholly disabled either through want of Years or defect of Natural Capacity to believe though there be a sense which the School-men term Sensus Divisus wherein even such persons as these are under a Tye of believing but all others I affirm are simply and directly under the Obligation of believing on Jesus Christ And whereas you further argue if so then are they under this Obligation either by the Law of Nature or else by some positive Law of God and affirm that by neither and hence conclude not at all I answer The Obligation you speak of lieth upon them by the force and authority of both these Laws First The Law of Nature requireth all men teacheth all men 1. To seek and enquire after God i. e. the knowledge of his Nature Attributes Excellency and Perfection of Being 2. After the richest and best discoveries of his will and pleasure concerning men which are any where to be found 3. And lastly This Law requireth likewise of all men to submit unto every part of the will and pleasure of God concerning them being any ways made known to them otherwise we must hold either that this Law teacheth not men to regard mind look or listen after any manifestation or discovery which God makes of himself in any part of the World but only near to them and as the saying is under their Noses or within their own Thresholds Or else that it teacheth them to rest satisfied with such discoveries in this kind which are imperfect and unsatisfactory Or lastly That it doth not teach them to submit to the Will of God in all things as far as it shall be discovered unto them none of all which can be affirmed with truth or likelihood of truth First then if the Law of Nature requireth of all men except the before excepted to enquire after the best and fullest discovery which God any where maketh of himself his will and pleasure concerning men And 2. If the Gospel be the richest and fullest discovery in this kind which he hath made or which is to be found which I presume is no Christian man's Question And lastly If it be the express Revealed Will of God in this Gospel-discovery of himself that all men who hear of it or have come to the knowledge of it should believe in his Son Jesus Christ it roundly follows that by the Law of Nature all men of years and competent understanding stand obliged to believe in Christ either in sensu composito as viz. if they have or have had the Letter of the Gospel or live or have lived under the sound of the Ministry of it or else in sensu Diviso viz. in case the Gospel hath never yet in the Letter or Ministry of it been revealed unto them There are more Notions of the same nature that the reader may find in Mr. Goodwin's said Book and to which he is referr'd it being learnedly writ and containing what can be said for Mr. Goodwin's Assertion and both Dr. Barlow's Letter and Mr. Goodwin's Answer may be to such who write of Controversial Divinity an useful Specimen of two Antagonists writing of the same with Candour and like Gentlemen as well as Scholars and Christians and the which was suitable to the natural tempers both of Dr. Barlow and Mr. Goodwin For tho' the latter hath in many of his Writings often us'd sharp satyrical Reflections on the Authors he answered yet it was always in the case of such who treated him uncivilly and scurrilously that he thus answered a Fool according to his folly But the soft and gentle and Christian Language he bestows on Dr. Barlow in this his Answer is in many places obvious to the Reader besides in that before mentioned in p. the 4th He had before said in p. 3. I find you a man of a fa◠better spirit than I have yet met with in any Antagonist And afterward I cannot but kindly resent in you that worthy disposition in you to put honour where it was wanting and to help with your respects to fill up the Pit which others have digged in the field of my Reputation to find the Treasure of their own And afterward I greatly desire it at the hand of my God both yours and mine c. And you have writ not without grounds worthy a Learned Man And in p. 5. he saith Tho' I very much honour you for those signal parts of Christian worth and ingenuity which by the light of your Papers sent me I sufficiently discern in you c. And he concludes his Letter with the soft and Christian Subscription viz. Yours in Jesus Christ as your self and your own Soul J. Goodwin But here it is fit to advertise the Reader that Dr. Barlow's Assertion in his Letter to Mr. Goodwin hath in it nothing of heterodoxy or what differs from the measures of the Church of England For our Great Bishop Sanderson with as much honour now quoted in the Divinity Schools as Aristotle is in those of Philosophy tells us in his 4th Lecture and of the Adequate Rule of Conscience § 21. That the Gentiles to whom the Gospel hath not been Preached are not bound to believe the Gospel or to believe on Christ For Nemo tenetur ad impossibile And he asserts the same thing in that Lecture § 32. Dr. Barlow having been in the year 1673. Arch-deacon of Oxford and being obliged to Communicate to the Clergy of that Diocess the Orders about Catechising and which his Majesty
their Ecclesiastical Preferments and all Strangers some few excepted gave one whole years Revenue This Dr. Burnet tell 's you in the 1. part of his History of the Reformation p. 21. And gives you the Authentick Record for it in the end of that first part of his History amongst the Collection of Records lib. 1. num 5. page 7 8. where you will have the motives which moved the Clergy then to give such a prodigious subsidy I can say no more at present save that I am Your affectionate friend and obliged servant Tho. Lincolne A Letter to Mr. R. S. VVHAT you say of our late Antiquities is too true we are alarm'd by many Letters not only of false Latine but false English too and many bad Characters cast on good Men especially on the Anti-Arminians who are all especially Dr. Prideaux made seditious persons Schismaticks if not Hereticks nay our first Reformers out of Pet. Heylin's angry and to our Church and Truth scandalous writings are made Fanaticks This they tell me and our Judges of assize now in Town say no less I have not read one leaf of the Book yet but I see I shall be necessitated to read it over that I may with my own Eyes see the faults and so far as I am able indeavour the mending of them Nor do I know any other way but a new Edition with a real correction of all faults and a declaration that those miscarriages cannot justly be imputed to the Vniversity as indeed they cannot but to the passion and imprudence if not impiety of one or two who betray'd the trust reposed in them in the managing the Edition of that Book I am of your opinion that if good Dr. C. would finish and communicate his animadversions he would do a kind office pâ—us vident oculi quam oculus though I hope we shall being now awakened set those to work about that Book whose eyes and care will be critical enough to see without Spectacles and without partiality to correct the errours which either ignorance or disorderly passions have produced God Almighty bless you all yours and Sir Your most obliged faithful and thankful Servant T. B. Another Letter to Mr. R. S. about the same Subject Sir FOR the Antiquitates Universitatis Oxon. which you mention The Author was one Mr. Wood of Merton Colledge who writ them in English but they were put into Latine at Christ-Church by the Order and authority of the Dean And as you truly observe the Latine is very bad and indeed very (a) In the Epiâ—tâ—e to the King in the beginning of it Commentariis boni consulat is not Latine c. false many times The Translators subscribe the Authors Epistle with his name which in English was Anthony Wood Antonius a Wood had they said Antonius a Sylva it had been Latine but Antonius a Wood is neither Latine nor Sense The truth is not only the Latine but the History it self is in many things ridiculously false p. 114. libri 2. They say that Burgus subtus Stainesmoram is in Cumberland whereas all know that it is in Westmoreland about 20. miles distant from Cumberland In that 2. Book pag. 122. They say that I was born in vico vocato Orton whereas I was born in no Village at all but in a single house two miles from Orton In the 1. Book of those Antiquities p. 285 286. you have a story told in English and Latine to make our Reformation and Reformers ridiculous and in that p. 286. The Translater makes himself ridiculous for his gross Ignorance For speaking of one who was Clericus Signetti as he calls it that we might know what the Signettum was he adds Sigillum ita Regium privatum nuncupamus so that if his Latine and Logick be true the Signet and Privy-Seal are one and the same thing which I believe that Excellent and Worthy Person my Lord Privy-Seal will not allow Mr. Wood who was the compiler of those Antiquities was himself too favourable to Papists and has often complain'd to me that at Christ-Church somethings were put in which neither were in his Original Copy nor approved by him The truth is not only the Latine but also the Matter of those Antiquities being erroneous in several things may prove scandalous and give our Adversaries some occasion to censure not only the University but the Church of England and our Reformation Sure I am that the University had no hand in composing or approving those Antiquities and therefore the Errors which are in them cannot de jure be imputed to the Vniversity but must lye upon Christ-Church and the composer of them I am Sir Your faithful Servant c. Some Quotations out of B. Barlow's Manuscript-Answer to Mr. Hobbs Book of Heresy wherein is proved the Papists gross Hypocrisy in the putting Hereticks to Death VVHEN the Church of Rome delivers over some impious and degraded person to the secular Power to be punisht with Death for to that end they (a) Ad hoc sit ista traditio ut puniatur morte Hoâ—iâ—nsis apud Panoâ—m ad Caput nâ—â—imus 27. § 8. extra de vâ—rb sig Aquinas 2. 2. Qu. 11 Aâ—â— 3. relinquit jâ—dicio saeculari exterminanâ—â—m per mortâ—m So Linwood Lib. 5. de hâ—ereticis cap. 1. Verbo paena in gl deliver him then the Bishop who delivers him to the Secular power Intercedes Efficaciter ex Corde so says the Rubrick for the person in these words (b) Pontificale Romanum Romae 1610. p. 456. vid. cap. novimus 27. extra de verborum sig Panorm ibid. § 8. 9. Domine Judex râ—gamus vos cum omni Affectu quo possumus ut amore Dei Pietatis misericordiae intuitu nostrorum interventu precaminum miserimo huic nullam Mortis vel mutilationis periculum Inferatis Now this is strange Hypocrisy for the Secular Magistrate can neither alter nor * The Secular Magistrate must believe not examine the Sentence of the Ecclesiastical Judg. Cook s reports part 5. de Jure Regio eccle p. 7. Edit London 1612. moderate the Sentence but if otherwise he will not must be compell'd to execute it (c) Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad bullam Alexandri Papae 4. in bullario Cherubini tom 1. p. 116. Concil Trid. sess 25. C. 20. de Reformat in Criminal Capit Edit Antwerp 1633. p. 623. cogantur omnes Principes c. Cogendi sunt magistratus officiales quicunque ad exequendum sententias c. So that Luther justly said (d) Articulo 33. inter artic a Leone 10. damnatos sic verbis ludunt in mortibus Innocentium Nor does (e) Roffensis operum p. 642. Roffensus though he endeavours it give any just Answer or Apology for that their practice And Panormitan instead of answering the objection does indeed confirm it for when he had told us that the Prelate who delivers the condemned and degraded person to the Secular Judge should intercede
them It being most certain that no positive Law of God or Man binds any save those to whom it is given nor them till after a sufficient promulgation 2. And Zechary in that Text expresly says That the Father and Mother of the false Prophet shall thrust him through kill him when he prophesieth Surely Mr. Calvin cannot think that a Father or Mother may kill a Heretique or false Prophet without going to the Judge And indeed Calvin saw this and there says Multo hoc durius est propriis manibus filium interficere quam si ad Judicem deferrent I will give you no further trouble That God Almighty would be graciously pleased to bless you and all yours is the prayer of Your most obliged faithful and thankful Friend and Servant Tho. Lincoln Buckden Jan. 26. 1684. A Letter answering a Question about the Liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Sir FOR your first Question Whether the Protestants in France have Printed any Books against the Doctrine of the Church of Rome I say 't is evident 1. That there have been many hundreds in France eminent in all kinds of Learning who have writ and Printed many things against the Romish Doctrine and Discipline and therefore are by name damn'd in their Indices Expurgatorii Such were to say nothing of Calvin or Beza Casaubon the Lord du Plessis Budaeus Robert and Henry Stephens Carolus Molinaeus Peter du Moulin c. these and hundreds more you may find damn'd in their Indices Expurgatorii 2. It is evident that the Protestants in France till this present King ruin'd them had several Vniversities in their command and under their jurisdsction and Presses and Printers belonging to them Now in those Universities they had publick Professors of Divinity who Read and disputed against every Error in the Popish Doctrine and then in their own Presses Printed their Disputations So in their University at Sedan they usually Printed their Disputations in the Year 1661. A good thick Volume of them was Printed with this Title Thesaurus Disputationum Theol. in almâ Sedanensi Academia habitarum variis temporibus c. And then they set down the Names of the Reverend Professors who at several times did moderate those Disputations And they are these Eight 1. P. Molinaeus 2. Ja. Capellus 3. Ab. Ramburtius 4. Sam. Maresius 5. Alex. Coâ—uinus 6. Lud. Le Blenc 7. Jos Le Vasseur 8. Jo. Alpaeus There are many more such Disputations had at Sedan And in the Year 1641. to omit others there was Printed a great Volume of Disputations in another Protestant University in which you have an express Confutation of all Points of Popery The Title of that great Volume is this Theses Theologicae in Academia Salmuriensi variis temporibus disputatae sub praesidio D. D. Sacrae Theologiae Professorum Lud. Capello Mose Amyraldo Josua Placaeo Salmurii 1641. 3. Besides all this the Protestants in France have many Synods wherein they have made many Canons to set down and explain their whole Doctrine and Discipline and then Printed them in contradiction to the Popish Synods of that Country For your second Question whether the Protestants in France Dedicated any of their Books to their King I do not now remember nor have I time to seek But I shall refer you to a Book which will give you a punctual account of many publick Disputations in France in former times between the Protestants and Papists and that before the King and Popish Bishops The Title of the Book is this Status Ecclesiae Gallicanae c. Londini 1676. Wherein you have an account of the Church of France from the first Plantation of it till the Reformation and thence down to this time to 1668. I am Sir Your affectionate Friend and Servant T. B. Feb. 22. 1685. A Lettter of the Bishop about the French Persecutions and of our Kings relieving and protecting the French Refugees and in which Letter the Popish Tenet of the intention of the Priest as necessary to the validity of the Sacrament is Confuted Sir I Received yours and with my hearty Love and Service return my thanks Though our Gazetts and some Letters told us that the French King was recover'd and abroad again yet I confess I did not believe it And you have given me some Reason why I should not when I consider his greatness I know there is none on Earth can punish him But when I consider his Prodigiously impious and injust Persecution and oppression of his innocent Subjects not only with Unchristian but most Barbarous and inhumane Cruelty I know there is an infinitely powerful and just Judge who can and in his good time will punish him ultor malorum instat a tergo Deus Pagans (a) Acts 28.4 knew it that great and signal Sins would have signal punishments which would follow and speedily fall upon them Raro antecedentem scelestum subsequitur poena pede claudo And when I consider the strangeness of his disease I cannot impute it to any casual or natural distemper in his Body but to the immediate and most just hand of Heaven to manifest his Justice and to demonstrate to the World that the great and most just Judge of Heaven and Earth can and will punish such barbarous and inhumane cruelties And as the Justice of God appears in punishing the impious persecutor so his unspeakable mercy and goodness in providing for those Innocent Persons who for his sake and the Gospel's are unjustly Persecuted For when I consider his Sacred Majesties chearful admission of those poor Persecuted Christians into his protection and his Brief in which are so many gracious expressions of his tender Affection and Charitable Commiseration of their miseries and Afflictions and so many powerful motives to incline his Subjects to a liberal Contribution when I further consider his Majesties not liberal but Magnificent Charity in Subscribing 1500 l. and some others by his example Subscribing 1000 l. some 500 l. some 300 l. some 200 l. c. such Sums as were never subscribed to any Brief before and when I consider the strange chearfulness of all People to contribute with a far more then usual liberality I say when I consider these particulars I cannot chuse but impute such a chearfulness such extraordinary and great Contributions to the Divine Providence and the immediate hand of God making all People willing to relieve their Persecuted Brethren So that the powerful providence of God evidently appears in this French Persecution 1. His Justice in punishing the impious Persecutor 2. His great Mercy in providing by such large Contributions for the Innocent Persons who suffer such Persecutions So that the Persecuted French Protestants are in duty bound and I doubt not but they will do it to acknowledge the gracious and powerful Providence of God and bless his most Holy Name who hath given his Sacred Majesty and his Subjects both ability and a chearful and Charitable
times a Loyal Subject and faithful Servant to his Prince and a true Son of the Church of England c. So that the commendation I can give him although it be great will be ivtra laudem sed infra meritum The old saying is still true Cicerone opus est ut dignè laudetur Cicero I shall only name two passages which concern my Lord which shew his ingenuity and Learning Being with my Lord in Oxford some time after Dr. Hoyle was by the Rebâ—llioâ—s Parliament invited out of Ireland and by them design'd Regius Professor of Divinity it seems that we had not then amongst all our English Dissenters any one who durst undertake that Office although it was both for dignity and revenue very considerable Now Dr. Hoyle a known Rebell and Presbyterian being so exceedingly magnify'd in all our Mercuries and News-Books for a most Learned Divine I ask'd my Lord whether Dr. Hoyle was a person of such great parts as was pretended My good Lord presently told us only Dr. Morly since Bishop of Winton and my self were present That he very well knew Dr. Hoyle in Dublin and had him many times at his Table and that he was a person of some few weak parts but of very many strong infirmities This Character which my Lord gave of Dr. Hoyle is like himself very ingenious and the University did find it true Another thing concerning that very ingenious and Learned Lord and very well known to me and many others was this When Mr. Chillingworth undertook the Defence of Dr. Potter's Book against the Jesuite he was almost continually at Tew with my Lord examining the Reasons of both Parties pro and con and their invalidity or consequence where Mr. Chillingworth had the benefit of my Lords Company and his good Library The benefit he had by my Lord's Company and rational Discourse was very great as Mr. Chillingworth would modestly and truly confess But his Library which was well furnish'd with choice Books I have several times been in it and seen them such as Mr. Chillingworth neither had nor ever heard of many of them 'till my Lord shew'd him the Books and the passages in them which were significant and pertinent to the purpose So that it is certain that most of those Ancient Authorities which Mr. Chillingworth makes use of he owes first to my Lord of Falkland s Learning that he could give him so good directions and next to his civility and kindness that he would direct him But no more of this You desire to know some more Authors who in the War between Charles the I. and the Parliament writ for the King you name Dudly Diggs Dr. Ferne Dr. Hammond and you might have named many more all Ingenuous and Loyal persons and my Friends and Acquaintance but I do not think their Reasons so cogent or their Authority so great that we may safely rely upon them I shall rather commend unto you two Writers on this subject both of them of great Authority and in several respects of greater Judgment I mean 1. Arch-Bishop Vsher whose judgment in Antiquity is far greater 2. My Predecessor Bishop Sanderson the best and most rational Casuist ever England had whose judgment will be confest far greater 1. First Arch-Bishop Usher does expresly and datâ operâ make it his business to prove our King's Supremacy in all Civil and Ecclesiastical Causes against all Popes and Parliaments and to the same purpose does amongst others cite Bp. Andrews Hooker Dr. Saravia and which is very considerable there 's a long Preface to the Book of at least 20 pages in Quarto The Book was publish'd by Dr. Bernard Bishop Usher's Chaplain Anno 1661. and Printed at London and Sold by Richard Mariott in St. Dunstan's Church-yard in Fleetstreet The Title of the Book is this Clavi Trabales confirming the King's Supremacy and the Subjects Duty c. 2. This second Author I mention was Dr. Sanderson Bishop of Lincoln in his Tracts 1. De solemni Ligâ Foedere 2. De Juramento Negativo 3. De Ordinationibus Parliamenti circa disciplinam cultum And that which adds honour and weight to these Tracts is this that although Dr. Sanderson then Regius Professor of Divinity composed them yet they contain not his judgment but the judgment of the whole Vniversity of Oxford for it is call'd in the Title page Judicium Vniversitatis Oxoniensis in plena Convocatione Communibus suffragijs nemine contradicente promulgatum 1 Junii 1647. In the last and best Edition besides the 3. Tracts above mention'd you have his excellent Prelections 1. De Obligatione Juramenti promissorii 2. De obligatione conscientiae The last and best Edition I above mention'd was at London Anno 1671. By Richard Royston in St. Paul's Church-yard For answering your other Questions I must as poor men do crave some more time The Circumstances I am in and the very many publick businesses which at this time trouble me did disable me to return to you a speedier answer with my thanks for your kind Letter I beg your pardon for the rude Scrible and my great Age Anno 85. currente and the Infirmities which accompany it consider'd I hope your goodness will grant it I shall only add that God Almighty would be graciously pleas'd to bless you and your Studies is the Prayer of Your Affectionate Friend and Servant Thomas Lincoln The Substance of a Letter Written by Dr. Barlow late Lord Bishop of Lincolne to Mr. Isaac Walton upon his design of Writing the Life of his Predecessour Bishop Sanderson AFTER he has Congratulated Mr. Walton upon his design to write the Life of Bishop Sanderson and that upon two accounts viz. Because he was satisfied both of his ability to know and his Integrity to write Truth And that he was no less assured that the Life of that Prelate would afford him matter enough both for his commendation and for the Imitation of Posterity He next proceeds to gratifie his desires in assisting him towards the said intended Work with the Communication of such particular passages of that Prelates Life as were certainly known to him and gives him a short Narration of which this is the substance First he professes he had known him about twenty Years and that in Oxford he had injoyed his Conversation and Learned and Pious Instructions when he was Royal Professor of Divinity in that University and that after he was by the cross events that hapned in the Civil Wars in the time of King Charles the First forced to retire into the Country he had the benefit of conversing with him by Letters wherein with great candour and affection he answered all doubts he proposed to him and gave him more satisfaction than he ever had or expected from others But to proceed to particulars he further says that having hapned in one of his Letters to the said Dr. Sanderson to mention two or three Books Written professedly against the being of Original Sin and asserting
that Adam by his fall transmitted no Sin but some miseries and calamities only to his posterity The Good Old Man was extreamly troubled at it and bewailing the miserable effects of those licentious times seemed to worder but that a second Consideration of the times he then was in abated something of his surprise how any should Write or at least be suffered to publish an Errour so contrary to truth and to the Doctrine of the Church of England firmly grounded as he justly affirmed upon the clear Evidence of Scripture and Establish'd by the Lawful Supream Authority both Sacred and Civil of this Nation But our Prelate names not the Books nor their Authors but rather wishes neither of them had been ever known and he adds both the Doctrine and the unadvis'd Abetâ—ours of it are and shall be to me Apochryphal Next for the proof of the Doctors Piety and great Ability and Judgment in Casuistical Divinity he inserts this Story viz. That he the said Dr. Barlow Discoursing with an Honourable Person who was as Pious and Learned as Noble which we are informed was the late Renowned Rob. Boyle Esq about a Case of Conscience relating to Oaths and Vows and their Nature and Obligation and in which for some particular Reasons the said Mr. Boyle desired at that time more fully to be instructed and having referr'd him for that point to Dr. Sandersons's Book de Juramento He accordingly perused it with great content which done he ask'd Dr. Barâ—ow whether he thought Dr. Sanderson might not be persuaded to write Cases of Conscience if he might have an Honorary Pension and a convenient supply of Books to enable him to go through that task to which our Author replied he thought he would and accordingly in a Letter to Dr. Sanderson after he had told him what satisfaction that Honourable Person and many others had found by his Book de Juramento started the Proposal to him whether he would for the Churches Benefit write some more Tracts of Cases of Conscience to which he replied he was glad his Works had done any good and that if he thought any thing else he could do would so much benefit any body as 't was affirmed that his former had done he would presently go about the Work though without a Pension That upon this Answer the said Honourable Person sent 50 l. to the said Doctor by Dr. Barlows hands as knowing him to be then but in a low Condition and that soon after he Revised finish'd and Publish'd his Book of Conscience little says our Author in Bulk but not in the benefit an understanding Reader may reap by it there being so many general propositions about Conscience and its Nature and Obligation laid open and made good there with such forcible Evidence of Reason that he who Reads Retains and can with Discretion apply them with respect to due time and place to particular Cases may by their light very Reasonably resolve a Multitude of Doubts and Scruples of Conscience After this he produces an Instance of the said Dr. Sanderson's Judgment concerning a Passage very pertinent as he says to his present purpose which he thus relates When the said Dr. acted as Royal Professor of Divinity in Oxford and in performing his publick Lectures in the Schools gave great content to his Auditors by the truth of his Positions and uncommon Evidence and clearness of his Proofs and especially in the Resolution of all Casuistical Doubts that occurred in the explication of the matter of his Subject A Person of Quality still living privately ask'd him What method was best for a young Divine to take to make himself an able Casuist To which he reply'd That presupposing this young Student to be already furnish'd with a sufficient Knowledge of the Arts and Sciences and a convenient Understanding at least of Greek Latin and Hebrew There were two things more in Humane Learning the understanding of which would much conduce to make a man a rational and able Casuist which otherwise would be very hard if not impracticable Which were 1. A competent Knowledge of Moral Philosophy and particularly of that part of it that treats of Human Actions and teaches us to distinguish What a Human-Act is Spontaneous Involuntary and mixt from whence Human-Acts derive their Moral Goodness or Badness viz. Whether from their Genus and Object or from their Circumstances And how the Goodness or Evil of Human Acts is varied by the difference of Circumstances How far Ignorance or Knowledge may augment or abate the good or evil of the same Actions Because that all Cases of Conscience including only these Questions viz. Is this Action good or evil Is it lawful to do it or not He who knows not how nor whence Human Actions became morally good or evil can never reasonably and certainly determine whether any particular Action about which he shall be question'd be so or no. And the second thing which he said would be of mighty advantage to a Casuist was a Competent Knowledge of the Nature and obligation of Laws in general ' viz. to know what a Law is what a Natural and what a Positive Law what is necessary for the Authentick passing of a Law to a Dispensation with it and likewise to its Repeal and Abrogation What publication or promulgation is requisite to give any positive Law the Force of obliging and what kind of Ignorance takes off that Obligation or aggravates excuses or diminishes the guilt of the transgression of any Law For all Cases of Conscience as is above said including only Is this thing Lawful or not And the Law the only Rule by which we can judge of the Lawfulness and Vnlawfulness of any thing it must needs follow that he who in these is ignorant of the Laws and of their Nature and Obligation can never reasonably assure himself or any Querist of the Lawfulness or Vnlawfulness of any Actions in particular This was the Judgment and Advice of that Pious and Learned Prelate the truth and benefit of which our Reverend Authour and his Worthy Successor having by a long and happy Experience found he tells his Friend That he thought he could not without Ingratitude to him and want of Charity to others conceal it And so with a Compliment of Modesty he concludes his Letter which is dated London May the 10th 1678. A Letter giving an account of the Bishop and his Clergy's Address to K. James Sir I Receiv'd yours and with my Love and Service return my thanks For our Address which you mention many of the Clergy have been sollicited by Letters from your great Town that they should not Subscribe it and I have had two or three Letters sent me incognito no name subscribed to these Letters wherein they Zealously declame against that Address and all Subscriptions to it but do bring nothing like a Reason to prove that such Subscriptions are either unlawful or Circumstances consider'd imprudent or inconvenient I was lately inform'd by a Person
of Quality from London that they report in your great Town that the Bishop of Lincoln had indeed Subscribed the Address but his Clergy refus'd to Subscribe But the truth is that beside my self and 3. Arch-Deacons above 600 of my Clergy have actually subscribed it and their Subscriptions are now in my hand Sure I am that his Sacred Majesties gracious Promise to protect the Church of England as by Law established is such especially from a Roman Catholick Prince as deserves the utmost of our thanks and gratitude and most worthy to be acknowledg'd in a most humble and hearty Address and I fear that the obstinate denying to give him thanks in an Address may give his Majesty some reason to say He had little reason to protect them who would not thank him for it Sure I am that it is a Rule and a rational one too in your Canon-Law That (a) Concilium Lateranum sub Alexandro 3. Anno 1180. depactionibuslicitis illictis Can. 2. Propter ingratitudinem quod actum est revocatur For your Queries 1. Whether our Oxford Statutes now in Print be confirm'd by Act of Parliament I answer that they are not but only by the King and my Lord Arch-Bishop Laud then our Chancellour 2. To the second Query whether our Chancellour or Convocation have or do dispense with some of our Statutes I answer that the Statutes give them leave to dispense with several things and other things are by Statute to which they are sworn declared to be indispensable For there is a Statute with this Title De materia dispensabili in which the particulars are set down in which they may dispense And another Statute de materia indispensabili in which no dispensation is allow'd which is an answer to your 3d. Query I do remember that before our new Statutes the King has sent his Mandamus which has been obey'd to make some Doctors who otherwise could not have got such Degrees So about 60 years ago in King Charles the First 's time one Pierce had a Mandamus to be Doctor and the young Poets amongst other Rhimes had these Verses That Blockhead Pierce that Arch-Ignoramus He must be Dr. by the King 's Mandamus And in the last King's time several Mandamuses came and took effect 4. As for your other Query what Lateran Council it was which forbid Bastards to be Ordained and plurality of Benefices I answer it was the Lateran Council before cited For 1. For Bastards the words of the Councils are these (b) Dictum Concilium Lateranum De Depositione Clericorum Can. 19. apud Joverium de Concil pag. 117. Col. 4. Neque servi neque spurii sunt ordinandi 2. For plurality of Benefices the same Lateran Council hath these words (c) In dicto Concilio apud Joverium page 118. Col. 1. Uni plura Ecclesiastica beneficia non sunt committenda For your 4 Querie whether our College Statutes in Oxon be confirmed by Act of Parliament I know not and I believe few are yet I have heard that the Statutes of All-Soul's have been confirm'd by Act of Parliament For your last Query Whether Colleges have some Charters from the Crown to confirm their Founders Statutes This is most certain that all Colleges have and of necessity must have such Charters from the Kings for without such Charters they neither are nor can act as Corporations I am Sir Your Affectionate Friend and Servant T. Lincoln A Friend of the Bishop of Lincoln's writ a Letter to his Lordship for his judgment about wherein Mr. Chillingworth's peculiar excellency above other Writers consisted The Letter quoted a Book of Mr. Corbet mentioning him very unworthily viz. The Relation of the Siege of Glocester where in p. 12. he saith we understood that the Enemy i. e. the Army of King Charles the First had by the direction of the Jesuitical Doctor Chillingworth provided great store of Engines after the manner of the Roman Testudines cum pluteis with which they intended to have assaulted the parts of the City between the South and West Gates c. The Bishop therein was acquainted how Mr. Corbet was a Famous Presbyterian and as Mr. Baxter hath Printed it in his Works The Author of the Relation of that Siege and of a Discourse of the Religion of England asserting that reform'd Christianity setled in its due latitude is the stability and advancement of this Kingdom The Letter likewise mention'd Dr. Cheynel another Famous Presbyterian having in a most vile and abominable manner insulted over Mr Chillingworth's dead Body and his immortal Book at his Burial and the Bishop was requested to send an account of what he had heard of Mr. Chillingworth's being at that Siege and of the other outragious extravagâ—nce of Dr. Cheynel and as to which the Bishop return'd the following Answer viz. SIR I Receiv'd yours and in the very troublesome Circumstances I now am my Love and Service remembred I shall give you a short answer to your particular demands in your Letter 1. For Mr. Chillingworth none ever question'd this Loyalty to his King what Corbet in his Book you mention writes of him that he was in the Siege of Glocester in the King's Army assisting it to take the City is a great commendation of his Loyalty and Truth for I know Mr. Chillingworth was there in the Siege but whether as a Chaplain or Assistant only I know not For going thither to see Sir William Walter my good Friend who was a Commander there I did also see Mr. Chillingworth amongst the Comanders there And further I know that he dyed not by the Sword but Sickness and in the Parliament Quarters that Cheynell Buried him and when he was put into his Grave Cheynell cast his Book in with him saying dust to dust earth to earth and corruption to corruption afterwards when Cheynell drew near his death he was something Lunatick and distracted and spoke evil things several of such his wild Sayings were signified to us in Oxon but being so long since I have forgot the very words All these particulars concerning Cheynell were certainly known and believed in Oxon. 2. I send you my 5th Reason about the Idolatry of the Church of Rome which they would not License at Lambeth I have a Tract finish'd almost in vindication of the 5th Reason and in answer to the Objections of three or four Divines of our Church against it which if the good God and Father of our Lord Jesus Christ graciously grant me life and health I purpose to publish and then you may expect to have two or three Copies of the whole Tract Lastly you desire to know wherein Mr Chillingworth's Excellency above other Writers did consist So that you seem to take it for granted that he has an Excellency if not above all yet above many or most Writers and I think so too But then the Case must be cautiously stated for his excellency we speak of cannot consist in any extraordinary knowledge he
Jesuit or no I cannot resolve you as to that Question Yet this is evident that his whole Book is a Defence of the Jesuits against the Jansenists and others who have writ against the Jesuits Morals and shews that the Jesuits are not to be tax'd for those Opinions as tho they were the first Authors of them when many Catholick Authors as he calls them Schoolmen and Casuists of great note held the same Opinions long before the Jesuits had a Being 2. When you ask of what Authority he is or a Quotation out of him you must know 1. That his Book was condemn'd at Paris by the Sorbon and the Form of their condemnation you have at the end of the Pragmaetique (a) Sanctio Pragmatica Caroli 7. Edita Paris 1666. pag. 1048. 1049. Sanction of Charles the VI. King of France 2. This Censure of the Sorbon is damn'd by no less man than Pope Alexander the VII in his (b) Vide Indicem Librorum Prohibitorum Alexandri 7. jussu Editum Romae 1667. pag. 294. where you have that Bull. Bull dated at Rome 7 Cal. Julii Anno 1665. So that it seems Gyumenius was of no small esteem at Rome when the Pope does è Cathedra damn that Censure of the Sorbon which damn'd Guymenius his Book For the Words of the Bull are Nos motu proprio ex certa scientia nostra deque Apostolicae potestatis plenitudine prefatam Censuram damnamus c. So that it has no little Authority as it seems to Buckden Feb. 21. 1684. Your Affectionate Friend and Servant Tho. Lincoln A Letter about the Papists founding Doninion in Grace Sir I Received yours which was very welcome to me because yours I have this week been in a hurry of business it being Ordination week so till now I had no time with my Love and Service to return my thanks for your kind Letter and the Intelligence communicated in it My humble Service to the Earl of Anglesey who was pleas'd to send me a Copy of the Popes Letter to the French King to incourage and commend him for his impious and Barbarous Persecution of his poor Protestant Subjects I do believe it is true what was by the Earl Subscribed to the Popes Letter Testor hunc Papam esse praedecessoribus similem though some cry him up for his moderation For your Query whether the Papists affirm any where Quod Dominium fundatur in gratia I have here inclosed what I think is evidently true They do believe and in their Authentick Writings profess that Hereticks for denying some Articles of the Popish Faith forfeit all (a) This does evidently appear to omit all other proofs by the Lateran Council under Innocent III. Can. 3. and especially Cap. Ad abolendum 9. Cap. Excommunicamus 13. Extra de Hereticis Dominion and Right to any thing they possess and their life too And if this were not sufficient poor Hereticks in their sense of which number I am one and by God's assistance ever shall be do forfeit not only right to Temporal things here but to Heaven hereafter for they pronounce them eternally damn'd This is evident not only in the Writings of private persons but in their publick and most Authentick Records you know that erroneous and most impious Constitution of Pope Boniface the VIII received into the (b. Cap. Vnum Sanctum 1. De Majorit obedientia Extrab Commun Body of their Law Subesse Romano Pontifici omni humanae creaturae esse omninò de necessitate salutis And this is expresly confirmed by Pope Martin and the Council of Constance where they damn the contrary Opinion as an Error in Wickliff who said (c) Articulus 41. Inter Articulos Wicklefi in Concil Constant damnatos Non est de necessitate salutis credere Romanam Ecclesiam esse omnium supremam And to say no more Leo X. and his Lateran (d) Sess 11. Apud Binnium Tom. 9.155 Council approve and innovate that Constitution of Pope Boniface the III. I am Sir Buckden Dec. 24. 1685. Your Affectionate Friend and Servant T. L. The Substance of a Preface made by the Right Reverend Dr. Barlow Late Bishop of Lincoln to a Discourse concerning the Gunpowder-Treason and the Manner of its Discovery together with the Speech of King James the I. upon that occasion and a Relation of the Proceedings against those Conspirators containing their Examinations Tryals and Condemnations Reprinted 1679. To which are added by way of Appendix several Papers or Letters of Sir Everard Digby one of the Chief Criminals relating to the said Plot. OUR Reverend Author begins by telling us that the said Book was no new but an old approved Book Reprinted by the Counsel and Authority of some Pious and Learned men that 't is no lying Legend or Romance nor any unlicenc'd seditious Pamphlet but an Authentick History of an Impious and Monstrous Roman Catholick Conspiracy or of a Popish containing the Examination Tryal Evident Conviction and just Condemnation of those Popish-powder-Traytors Then proceeding to open the hainousness of the Attempt he tells us that it was a Villany so black and horrid and not only unchristian but so inhuman and barbarous as never had any Parallel in any Age or Nation Jewish Pagan or Turkish nor indeed adds he could have before the Invention of Gunpowder and the cursed Institution of the Order of Jesuits by the Fanatical maim'd Suoldier Ignatius Loyola the World being before both without such pernicious Instruments so set for such a mischief as Gunpowder and without any Order of men so impious as the Jesuits to approve or design and much less to attempt to execute a Villany so manifestly contrary to the Light of Reason and all Humanity as well as to Scripture and Revelation For tho he confesses it true that the Pope and his Party in these last 600 Years have murthered many thousand better Christians than themselves under the mistaken notion of Hereticks by Armies raised purposely and encouraged to such bloody and unchristian Executions as also by their more barbarous and inhumane Inquisitions and premeditated Assassinations as sufficiently appears by their own Authors For that an eminent Writer among which viz Math. Paris in Hen. III. ad annum 1234. pag. 395. tells us of an infinite number of Hereticks viz. Waldenses murthered that our own Arch-bishop Vsher proves out of their Authors that in the space of 36 Years in France only 104747 of the same Waldenses were cruelly slain upon the same account that Dr. Crackanthorp in his Book against the Arch-bishop of Spalata cap. 18. § 19. c. proves no less evidently by their own Historians that about 142990 of the same poor harmless people were in 60 years time murthered by the same bloody Party and in the same Countrey And tho to pass by a Cloud of other Witnesses a prudent and sober Roman Catholick viz. Father Paul of Venice Hist Council Trent 119 120 tells us first of 4000 Waldenses and then
Empire when in its greatest extent and whereupon Mr. Marvel hath a judicious remark on the danger of giving immoderate Praise I am not so vain as to apply the Tu regere imperio Populos c to that Lords great Character But yet reflecting on his incomparable abilities as a Minister of State and his drawing the long Declaration of the 12th of August 1642. will say that he had Talents adequate to the employment of Principal Secretary to the greatest Roman Emperor that ever gave Law to the World And the Bp. of Lincoln's Letter in return to mine sufficiently shews the great Figure that Lord made in the Intellectual World insomuch that it giveth us the Figure of his Lordship as of such a Gamaliel at whose Feet Mr. Chillingworth and his glorious Book were in some sort bred up I doubt not but when that the L. Secretary's Works that have been long out of Print and many of which were Printed at first in the way of Pamphlets shall be in one volume reprinted and give the World in one Prospect the view of the productions of the Authors great fancy judgment and wit and of such perfections as Huart tells us in his Trial of Wits that the excelling therein requires different temperaments of the Brain our English World will receive them with a great and just veneration perhaps some ingenious Forraigners who have here been Refugees understanding both English and French may for the honour of our Nation translate them into French and let our proud neighbours who value themselves on the sharpness of their Wits as well as of their Swords see that our Climate hath bred a Writer in Prose with so much depth of Judgment and heighth of Wit as hath at least equall'd if not transcended any one among them And for the honour of our Country I may here further occasionally say that as when long ago School-divinity was the Learning in vogue in the World some of our English Wits appear'd as First-rate Writers of the subtleties in it so I think there was never any performance in that Learning more ingenious than that of our Bishop in his first Exercitation which is here made English But there is another sort of Learning of which the World abroad hath produced many voluminous Writers I mean of Casuistical Divinity wherein the Writings of our Bishops Sanderson and Barlow are Superiour to them in weight however not in number And I believe a discussion of any one Case of Conscience with such variety of Learning as is contain'd in Bp. Barlow's Treatise of Mr. Cottingtons Marriage-Case formerly Printed is not to be found in the Works of any Forraign Casuists There is in the following Collection one Letter of the Bp. relating to that Subject which was not before Printed and it is in p. 216. and where the Printer should have Printed the name of Cottington instead of Collington and writ on the occasion of his Lordships having been inform'd that the Dean of the Arches founded the Merits of his Sentence in the case on his belief that our Ecclesiastical Judges here could not question the validity of the Sentences of Ecclesiastical Judges in Forraign parts and which may be proper for any one to have who hath what of the Bishops was formerly Printed of that Subject I remember the Bp. once asking me what I thought moved the Dean of the Arches so to think and judge in the Case I told him I thought it was a Notion he had of a Communion of Rights between the several Churches here and abroad and of the Law and Practice of Nations obliging Judges of several Countries implicitely to allow one anothers Sentences as good without questioning their merits as to internal Justice and whereupon his Lordship knowing that the course of my life had led me to consider the Law and Practice of Nations more particularly than that of his had done he was pleased to lay his commands on me to send him my thoughts of the same in the Case and which I did at large and he was pleas'd to tell me he thought the publication of them useful But tho' I thought not so then and therefore omitted it yet I since finding that the Judgment of the Dean of the Arches in the Case hath to this day obtain'd the Vogue of a Ruled Case and as such to be often cited in our Courts of Law I shall on that account perhaps shortly publish the same to prevent the growth of a popular error and am encouraged so to do by so many of the Writings of the Bp. and other Casuists and the argumentative opinions given by several Civilians in the Case having passed off in Print and do suppose that new matter of the same subject may not be unwelcome to the World I had lately just occasion given me to mention the Bp. and others as having adorn'd our Country in the view of the World and I must now take occasion as I look over the Contents of the Letters of the Bishop here the which were obtained from several persons to whom they were writ and cast my Eye on his Lordships Letter to Sir J. B. wherein he pâ—sseth his Censure on the definitions in a Lecture before the Royal Society to say that the Author of that Lecture was one of the greatest Philosophers our Age hath bred and one whom I have elsewhere called a Mathematical States-man and one who I believe hath in various kinds of the eruditio recondita exceeded any one of the Virtuosi in Italy or beaus esprits in France however yet his haste made him not to take the Scales of Genus and differentia into his hands as he should have done when he gave his definitions and by which omission the definitions are justly liable to the Bishops Censure And there was another definition in the Lecture as liable to Censure as any and in which that great man aliquid humani passus est that is to say did err and it is where he defines Right to be the Image of possession and which none need refute And therefore the consideration of this may represent to us the profound Wisdom that is in that Rule of Law in the digests Omnis definitio in jure Civili periculosa est parum est enim ut non subverti possit There is a Letter of the Bp. to Mr. R. S. p. 181. wherein his Lordship Censures the Oxford Antiquities and another to the same person on the same subject pag. 183 and 184. and where his Lordship mentions the Compiler of them as too favourable to Papists I have not observ'd him so to be in others of his Learned and Loyal Writings and as for that Work of the Oxford Antiquities I was inform'd that there was at Christ-Church without the privity of that Compiler such a low poor diminishing Character of the Talents of Bishop Wilkins there inserted as made me averse from reading the Book That Bishop was an Ornament both of that University and the English Nation and
one who adorn'd the Gospel it self by his great Intellectual and Moral Endomments And it was for his Honour that the Giver of his Character had not a Soul large enough to be able to comprehend the Idea of his great Genius Like him mentioned by my Lord Bacon for having cut out his whole Estate into Obligations this Bishop dealt so in the Expence of the greatest part of his time and his Soul was so continually in travel with the good of the World in general and of his Friends in particular that the little design to lessen his Character cannot escape Animadversion and the vanity of attempting it in that Person of Christ-Church seem'd to me the more nauseous because I was present with that Bishop in Oxford when he made it his particular Request to Cromwell's Major-General not to banish that Person from Oxford and therein prevail'd with him notwithstanding the Applications that had been made to him for it by Dr. Owen and by the Presbyterian Heads of Houses But as Aristotle hath given his Judgment That as to men of Heroick Qualities not praise but pronouncing them blessed is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So was Bishop Wilkins so great a Blessing to our Age that his Memory claims the being blessed by our English World And it is as needless to praise him as to gild Gold and as needless too to fear that his just Character can be deleted in mens minds as that Gold can perish it being more easy to make Gold than to destroy it But it is time for me to take my leave of the Reader and I shall here so far consult his necessary Information and the Honour of Bishop Barlow in the following Collection as to mention it that by the carelesness of the Press so considerable a Mistake hath happen'd in p. 279. that the Emendation thereof ought to be better provided for than by Insertions among the Common Errata The Proportion that the Number of the Levites bore as to that of the other Tribes is far from being an useless Speculation It may rather be judged to be a very momentous one Some Sacrilegious Projectors have not been wanting in all Ages The many Popish Writers beyond Sea writing against Sacriledge and of the Church Revenues usually insert this clause in a Parenthesis concerning those Revenues viz. quibus Ribaldi hujus saeculi turpiter inhiant and to that barbarity of Sacriledge they it seems apply'd a barbarous Word And since what hath been may be it is not imprudent for us in our own Countrey to lay up in store the best furniture of Arguments we can against the alienation of the Church Revenue And Precedents relating to the Divine Wisdom appearing in the Oeconomy of God's old peculiar People the Jews are by all agreed on as requiring great consideration and deference And therefore that the Bishop's labour in drawing up the Scheme of the proportion of the Levites with that of the people of the other Tribes in Latin may not be ineffectual and that the les Scavans beyond Sea may not by the Printers Omissions be deprived of the Information he intended them in that Point The Reader is desired in p. 279. to insert a Rule between the Numbers 9550 and 22000 and to take notice that the Brace to the first Datus should enclose but two Lines ending with the Word Numerus The next three Lines are to be taken into that Brace and the Number set against it thus 54. 19100. 22000. In the Third Brace is the like Mistake and thus it should be 54 9550. 11000. The Printer hath there printed the Word Dimidum for Dimidium Some other Errata of the Press I observ'd as to what concerns matters of Numbers and quota's by me writ of to the Bishop For I in my Calculations intending only what the Dutch-Painters call a Schytz and not a perfect Delineation or Draught in several places I used the Word about where it is omitted by the Press And in p. 367. whether by the fault of the Press or my Amanuensis I know not there is an omission of the Words in effect after 1500 costs in the 5th line before the end of the page For tho the Sentence of the Dean of the Arches very justly condemn'd the party in Costs for whom it went yet that particular Sum I take not to have been mentiond in it but the Dominus litis inform'd me how the Council on both sides were agreed about the payment of that Sum to the pars victa and that it was re verâ paid and so that effect was the product of the Sentence I conclude to the Reader with a common Ending of Roman Inscriptions I have seen Haec volebam nescius ne esses Vale. P. Pett THE CONTENTS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or Directions to a Young Divine for his Study of Divinity and Choice of Books c. Page 1 De Studio Theologiae ib. Commentators on the Old Testament Page 11 Commentators on the New Testament Page 13 Apparatus ad Scripturas intelligendas Page 17 De Canone Scripturae Page 18 De Patribus Errorum saeculo scriptis c. Page 20 De Scriptis Patrum genuinis spuriis c. Page 22 Historici Ecclesiastici Page 26 Geography Page 29 Councils Page 31 School-men Page 40 What Books as to our Doctrine and Discipline are authentick and owned by our Church as such c. Page 51 What are the Erroneous Opinions of the Enemies of our Church as to Doctrine and Discipline Page 55 Writers of Controversies Page 58 About the Knowledge of the Canon-Law Page 62 Civil-Law Page 65 De Indicibus expurgatoriis or the Roman Inquisitor's Arts. Page 67 Syllabus quaestionum praecipuarum quae inter Socinianos reliquosque Ecclesiae reformatae simulac Pontificiae Theologos ventilantur Page 73 Tota inter Remonstrantes Contra Remonstrantes Controversia ad Articulos 5. à Theologis passim reducitur Page 84 De Controversiis praedictis melioris notae Scriptores nonnulli cum occasio se obtulerit confulendi Page 89 The Bishop's Learned Thoughts about the Geneology in St. Matthew Page 94 Quod Nullum Concilium sit proprie Oecumenicum Page 99 Syllabus provinciarum ex quibus Episcopi in Concilio Niceno convenerant Page 101 A Letter to the Reverend Mr. John Goodwyn Minister of God's word in Coleman-Street Page 122 An Account by way of Abstract of Mr. John Goodwyn's Book called the Pagan's Debt and Dowry c. Printed at London Anno. 1651. returned by way of Answer to the foregoing Letter of Dr. Barlow Page 131 Dr. Barlow having been Anno 1673. Archdeaâ—on of Oxford and being obliged to communicate to the Clergy of that Diocess the Orders about Catechising and which his Majesty in that Conjuncture thought fit to have revived here follows a Deduction of the factum about it in the several Letters that the Affair gave occasion for Page 142 Sir J. B. having sent to Bishop Barlow a Lecture before the Royal Society on the 26th of November 1674.
Printed in Twelves his Lordship sent him the following Answer Page 151 Another Letter to Sir J. B. Page 157 Of Coâ—djutors to Bishops Page 160 Of the Original of Sine Cures c. Page 164 Of Pensions paid out of Church Livings c. Page 171 Another Letter of Annates c. Page 177 A Letter of the vast Subsidy given by the Clergy to Hen. VIII Page 179 A Letter to Mr. R. S. about Mr. Wood's Antiquities of the University of Oxford Page 181 Another to Mr. R. S. about the same subject Page 183 Some Quotations out of Bish p Barlow s Answer to Mr. Hobb's Book of Heresie wherein is proved the Papists gross hypocrisie in the putting Hereticks to Death Page 185 A Letter to Mr. R. T. concerning the Canon-Law allowing the whipping of Hereticks as practis'd by Bishop Bonner at his House at Fulham Page 189 A Letter to the Earl of Anglesey answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome Page 190 A Letter to another person about Worshipping the Host being formal Idolatry and about famous Protestant Divines holding it lawful to punish Hereticks with death Page 202 A Letter about what Greek Fathers and Councils were not translated into Latine before the time of the Reformation Page 206 A Letter concerning the King's being empower'd to make a Layman his Vicar General Page 214 A Letter concerning the allowance and respect that the sentences of Protestant Bishops may expect from Popish ones writ by way of Answer to a Friend of Mr. Cottington's who acquainted the Bishop that the Court of Arches here was of Opinion that the Sentence of the Arch-Bishop of Turin could not here be question'd by reason of the practice of Popish and Protestant Bishops allowing each other Sentences Page 216 A Letter concerning Historical Passages in the Papacy and of the Question whether the Turk or Pope be the greater Antichrist Page 224 The Bishop's Thoughts about 1. When the famous Prophetical Passage in Hooker might have its accomplishment and 2. About the modus of deposing of a King in Poland the Circumstances of which it was propable the Bishop was well informed â—n by his frequent Conversation with some Polonian Noble-Men and Students at Oxford He returned his Answer to the two Enquiries Page 231 The Bishop's Answer to this Question whether the Famous Saying of Res nolunt male administrari of which a Gentleman in London pretends to be the Author had not its Origine from Aristotle's Metaphysicks to which Venerable Bede in his Philosophical Axioms refers in his citing the Saying Page 235 The Bishop's Letter about Natural Allegiance and of Kingly Power being from God and Confuting the Lord Shaftsbury's Speech in the House of Lords for the contrary c. Page 237 A Letter answering some Queries about Abby-Lands and about the Opinions of Calvin and Luther of the Punishing of Hereticks Page 240 The Bishop's Remarks on Bishop Sanderson's Fifth Sermon ad Populum 1 Tim. 4.3 4 5. Page 243 A Letter answering a Question about the temper of the Prophets when they Prophesâ—â—d and likewise a Query about the Tridentine Creed Page 250 A Letter of a new Popish Book Published Anno 1684. Page 253 A Letter to Sir P. P. Apologizing for his not going to Lincoln and proving that H. 8. his Marrying his Brother's Wife was only against the Judicial Law and animadverting on Calvin's making the Penal-Laws about Religion given to the Jews to bind under the Gospel Page 255 A Letter about the liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Page 260 A Letter about the French Persecution and of our King 's relieving and protecting the French Refugees in which Letter the Popish Tenet of the Intention of the Priest as necessary to the validity of the Sacrament is confuted Page 263 A Letter of somewhat falsely and maliciously brought in in the body of the Canon-Law Page 268 The Bishop's Judgment about the Levitical Revenue and the proportion between them and the other Tribes Page 271 A Letter to Mr. R. T. concerning the Confirmation of the Order of the Jesuites the numbers of that Order c. Page 281 A Letter censuring the Trent Councils denying the use of the Cup to the Laity in the Eucharist Page 284 A Letter charging the Tenet of the Lawfulness of burning Heretical Cities on the Church of Rome Page 287 A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the burning of Heretical Cities c. Page 295 A Letteâ— to the Earl of Anglesey of the Council of Trent not being receiv'd in France Page 302 Another to the same Person on the same Subject Page 309 The Bishop's Survey of the number of the Papists c. Page 312 A Letter about my L. Falkland c. Page 324 The Substance of the Bishops Letter to Mr. Isaac Walton upon his design of writing the Life of Bishop Sanderson Page 333 A Letter giving an account of the Bishop and his Clergies Address to K. James Page 340 About Mr. Chillingsworth's Peculiar Excellency Page 344 A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. answered Page 351 Biretti's Case in Bishop Taylor 's Ductor Dubitantium l. 3. ch 1. Rule 4. Page 358 The Case of the aforesaid Marriage between Mr. C. P. and Mrs. M. C. by Sir P. P. Page 361 The Bishop's Judgment in point of Conscience to it Page 372 A Letter asserting the King 's not being by Scripture prohibited to pardon Murther Page 374 An account of Guymenius's Book Apologizing for the Jesuites Tenets about Morals Page 378. A Letter about the Papists founding Dominion in Grace Page 380 The substance of a Preface to a Discourse about the Gunpowder Treason c. Page 383 The Substance of a Discourse confuting Mr. R. Baxter's Tenet in his Saints Everlasting-Rest that common or special and saving-grace differ only gradually Page 424 The Bishop's Discourse in Confutation of the Infallibility of the Church of Rome Page 454 The Bishops Exercitation on the Question whether it is better not to be at all than to be miserable Page 469 An Abstract of the Bishop's Exercitation concerning the Existence of God if demonstrable by the light of nature Page 521 The Bishop's determination of the Question if the Divine Prescience takes away Contingency Page 568 The Bishop's Determination of the Question whether Election be from Faith foreseen Page 577 The Question decided whether the Fathers under the Old Testament obtained Salvation by the death of Christ Page 583 The Question resolved whether the Church hath Authority in Controversies of Faith Page 594 The Determination of the Question if Faith alone doth justifie Page 601 Of the Supream Power as to things Sacred as well as Civil Page 608 Of the necessity of a Lawful Call to the Ministry Page 611 Concerning the Vnlawfulness of Self-murder Page 620 A Discourse
of the Bishops proving every Lie to be a sin Page 625 The Bishops determination that the efficacy of the Sacrament depends not upon the intention of the Priest Page 629 The Bishop's Attestation of Bishop Sanderson his Predecessor his dying a true Son of the Church of England in opposition to the Calumny of a Presbyterian Divine reporting publickly that he died an approver of that Sect. The contrary whereof is likewise made to appear out of the Bishop's last Will and Testament Page 634 An Abstract of a Letter of the Bishops to the Clergy of his Diocess Page 641 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Directions to a young Divine for his Study of Divinity and choice of Books c. De Studio Theologiae 1. THeology or Divinity is a Science or Prudence containing our knowledge of God and our Duty and the Worship due to him And there are Two and but Two Principles to know both 1. Lumen Naturae and the Principles of Natural Reason common to all Mankind and on these Thologia Naturalis is solely built 2. Lumen Scripturae and Divine Revelation on this Theologia revelata seu (a) I know that Theologia Revelata in its full Latitude may be 1. Patriarchalis i. e. the positive Revelation of God's Will and Worship made to the Patriarchs before Moses for to them the Messias was promised and Salvation by him they had the Covenant of Grace and Sacrificia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were Sacraments and Seals of it 2. Mosaica which contained many further positive Revelations of God's Will and Worship c. 3. Evangelica of which only at present Evangelica is built containing such further knowledge of God and our Duty as we have beyond all that Natural Reason can tell us by Divine Revelation in Scripture The first Theologia Naturalis we may truly call Morality and the Religion common to all men as men and rational creatures The second Theologia Revelata we call Christianity and is the Religion peculiar to Christians Now to be a Christian presupposes him to be a Man and Christianity does not exclude but presuppose Morality and is an addition to and perfection of it yet those two Morality and Christianity are as distinct as Natural Reason and Revelation which are their respective Measures and Principles 2. Theologia Naturalis being totally grounded on the Law of Nature or the Moral Law it will be convenient to know 1. The Nature Extent and Obligation of that Law as also of Laws in general and for this we may consult such as these 1. Grot. de Jur. Belli c. Lib. 1 cap. 1. s 9. 2. Pet. à Sancto Joseph Idaea Theol. Moral Lib. 1. de Legibus 3. Aquinas 1ª 2 ae Quaestio 90 c. 4. Suarez de Legibus 5. Azorius Institut Moralium Part 3. lib. 1. cap. 1. c. And when there is necessity to see more all the Commentators on Aquinas and all Casuists where they speak of the Ten Commandments or Moral Law amongst others Filliucius Quaest Mor. Tract 21. 2. The Number and Nature of the Moral Duties and Vices commanded or forbid by that Law And here besides those many Divines and Christians who have expresly writ upon the Ten Commandments and all things commanded or forbid in them there are exceeding many Authors of excellent Use and Authority to understand the Nature of Moral Habits and Actions good and bad As 1. Aristot. Eth. ad Nichom Fil. 2. Andronicus Rhodius his Paraphr ex editione Heinsii Lug. Bat. 1617. in 80. 3. The Graec. Schol. in Arist. Eth. 4. Hierocles in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. so called because they contain Pythagoras his Doctrine for Philolaus Crotoniates was the Author of those Verses 5. Johan Stobaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurel. Allobrogum 1609. highly commended by (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in Joh. Stob. vid. Pletii Biblioth Cod. 176. pag. 366. Suidas A number of this kind there be even amongst Pagan Writers who have excellently described the nature and kinds of Moral Virtues and Vices 3. For Theologia Revelata of which the Scriptures are the sole Rule we are to consider and endeavour to know 1. The Text it self 2. The true meaning of it 4. For the Text it will be convenient to have for the Old Testament 1. Biblia Interlinearia Heb. Lat. Antwerp 1584. 2. Biblia Graec. Septuaginta Interpret Paris 1628. 3. Biblia Lat. Junii Tremel in Folio or Quarto 4. Biblia Lat. Sixti 5 ti Romae 1590. Bib. Lat. Clementis 8 vi Romae 1592. if conveniently they could be had both Popes pretend to Infallibility and yet their Bibles contradict one another expresly and in terminis an hundred times But it must be remembred that the Bibles of Clement the Eighth are many times Printed and with a Lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscalled Biblia Sixti quinti Thus in an Edition at Antwerp in Octavo 1628. The Title is Bibl. sacr Vulgat Editionis Sixti Pont. Max. Jussu recognita and yet 't is the Bible of Clem. the 8th So in another Edition at Antwerp 1603. in Fol. and so again Coloniae Agrippinae 1666. in eight little Volumes in Octavo 5. For the Text of the New Testament there are many Editions but two most useful 1. Novum Testamentum Graec. per Rob. Steph. Paris 1550. Folio The best Character Paper and Exactness besides it gives an account of all the antient Sections and Divisions of the Testament And that 1. In Sectiones Majores seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Matthaeus habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68. Marcus 48. Lucas 83. Johannes 78. vide Suidam verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In Minores seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum Numerus multo major Matthaeus enim habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355. Marcus 236. Lucas 342. Johan 232. 3. Minimas quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant at Latini versus so that every Line in the Msc was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or versus and thus pag. 95. in (a) In dicta Stephani Editione Paris 15â—0 calce Evangelii secundum Marcum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 1590 c. 2. N. Testamentum Graecè à Steph. Curcellaeo editum Amstelodamae 1658. Octavo It has the Variae Lectiones and the parallel places more exactly than any other I have yet seen and yet the forementioned Edition of Rob. Steph. has the variae Lectiones of 15. Msc 6. When occasion is to consult the Bible in more Languages and more Editions we have 1. Biblia Complutensia compl 1515. in three Fol. 2. Biblia Regia Regis Hispaniae per Ariam Montanum Antwerp 1569. 3. Biblia per Mich. Le Jaii 7 Linguis Vol. 10. Par. 1645. 4. Biblia Polyglotta London 1657. By collation of these we may see the difference and variety of reading c. 7. For better understanding of these Languages and the Bible by them it will be convenient to have 1. Some Concordances to find out words how oft
Universal Use of Scripture therefore that Preface totally and many other things in his Commentaries are damn'd by the Inquisitors * Ind. expurgat Belgico Vlyssiponensi verbo Jacob. Faber and all his Works prohibited by Clement 8. (b) Possevinus in apparatu sacro verbo Jacob Faber till they be purg'd i. e. corrupted and spoil'd by the Inquisitors and their Indices 3. Writers on the Epistles and Apocal. if not all or most are these 1. Antient as 1. Theod. in omnes Pauli Epistolas numero 14. He has nothing on the seven Canonical Epistles James Peter John and Jude nor the Revelation he is amongst the Antients one of the best 2. Ambrose in omnes Pauli Epistolas exceptâ ad Hebr. peradventure because that Epistle was not in his time received in the Roman Church (c) Epistolam ad Hebraeos inter Canon Scripturas consuetudo Latina non accipit Hier. in cap. 8. Isaiae Tom. 4. p. 32. Col. 2. idem ait cap. 6. Isaiae ibid. pag. 24. Col. 9. which may be the reason too why St. Hierom has no Comment on that Epistle nor any Preface to it as he has to most Books of the Bible but those Commentaries are denied to be Ambroses by many (a) Rivetum vid. ejus Critica Sacra lib. 3. cap. 18. p. 291. Bellarm. de Script Eccles in Ambr. p. 130 131 c. and suspected by more 3. Primasius Vtiensis circa annum 545. 4. Sedulius circa annum 430. 5. (b) Vbi supra in Oecumenio pag. 293. Oecumenius quisque demum fuerit in omnes Pauli Canon Epist cum quo conjungitur Arethas Caesariensis in Apocal. who he was and when he lived is uncertain Bellar. places him after the year 1000. and some sooner His Commentary indeed is a Catena taken out of (c) See their names in Posssevines Apparatus sacer verbo Oecumen about 121 Antient Authors for so many he cites and amongst them he often cites Photius whence 't is evident he liv'd after Photius who flourish'd after the middle of the 9th Century c. 2. Modern and 1. Protestants such as Conrad Vorstius on all the Epistles save that to the Hebrews who has 1. The Analysis 2. The Paraphrasis 3. Schola in Paraphrasin 2. The loci communes of every Chapter 2. Dr. Hammond on the Epist and Apocal. sed cautè legendus for he (d) See his Notes on Joh. 5.2 Lit. a the healing power not divine but natural 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Messenger not Dei Angelus So Act. 1.25 the Paraphr and Notes refers the words his own Place to Mathias not Judas and Act. 11.30 in the Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops properly in the Note (d) no secondary Presbyters inferiour to Bishops once nam'd in Scripture 3. Secondary Priests not Jure Divino or no Divine proof that they are so hath divers Novel Opinions and Expositions inconsistent with the Text or Truth or the Judgment of Antiquity and several mistakes in Geograph Chronol (e) 2 Thes in the Argument praefix'd he says that Epistle was writ Anno Christi 51. then cap. 2. v. 3. the Man of Sin was not then revealed and yet he says in Paraphr Notis that Simon Magus was the Man of Sin and yet he and his Heresies were published if not much sooner â—â—an Anno Christi 44. as is certain out of Hiâ—â— de Illust Eccles Doct. cap. 1. Bar. Annal. Tom. 11. ad Ann. 44. 351 525. and Dr. Hammond himself on 1 Pet. 5.13 Not. Tit. D. History c. 3. Cameronis Mirothecium Evang. c. Lud. Capelli Spicilegium both bound up together Printed in Quarto Anno 1632. have many short and considerable Notes on many particular places in the Epist and Apoc. 2. Papist such as 1. Estius in Epistolas one of the best Popish Writers on that Subject 2. Joh. Gagnaeius in omnes Epist Apoc. brevissima facillima Scholia Octavo Ant. 1564. 3. Pet. Lombardus in omnes Pauli Epistolas he writ before Transubstantiation Opinionis Potentum Prodigium was decreed in the Lateran Council 1215. And in many things honest Peter is no Papist 4. Dionysius Carthusianus in omnes Pauli Epist and many other c. 5. Arias Montanus in omnes Apostolorum Epistolas Apoc. For the better understanding of the Scriptures it will be convenient to know and when occasion to consult such Books as have given general directions for studying Scriptures and particular explications of the Jewish Antiquities c. such as these Apparatus ad Scripturas intelligendas 1. Antiquitatum Judaicarum libri 9. per Ariam Montanum Lug. Bat. 1593. Quarto 2. Buxtorfii Tiberias seu Commentarius Historicus didacticus Criticus ad Illustrationem Operis Biblici Bas 1620. Fol. 3. Andr. Riveti Isagoge seu Introductio ad Scripturam sacram Vet. N. Test. Lugd. Bat. 1627. 4. Ant. Possevini Apparatus ad Studia Scripturae Theologiae Scholasticae practicoe Ferrariae 1609. Quarto 5. Ejusdem Bibliotheca selecta dicta Bibliothecae Lib. 2. 3. Colon. Agrip. 1607. Fol. There are many such more Bibliotheca Studiosi Theologiae per Gilb. Voetium Ultrajecti 1651. lib. 2. sect 2. p. 841. de Apparatu Theologico Hen. Hollingeri Clavis Scripturae seu Thesaurus Philologicus Tiguri 1649. Quarto De Canone Scripturae 12. Seeing Controversies there are concerning the Canon of Scripture some Books being Canonical to some which to others are Apocryphal it will be convenient to have some who have writ ex professo on that Subject such as 1. Joh. Rainolds de Lib. Apoc. Tom. 12. sent 4. Oppenheim 1611. There are many Controversies learnedly discussed obiter in these two Volumes besides those about the Canon 2. The Scholastical History of the Canon of Scripture by Dr. Cosin late Bishop of Durham Lond. 1657. 3. Hen. Limmichii vindicatio Librorum Apoc. 1638. 8 o. 4. Consulendi sunt cum opus fuerit Scriptores irestici Pontificii Reformati qui Controversiam de Canone Biblico tractant quales sunt Chemnitius in Exam. Concil Trident. Dan. Chamier Panstrat Cath. Tom. 10. Andr. Rivetus Catholici Orthodoxi Tom. 1. Tract 1. de Sacra Scriprura Bellarm Tom. 1. Controv. 1 de Verbo Dei G. Amesius contra Bellarminum Vetus Erbormannus Jesuita in suâ pro Bellarm. Replicâ contra Amesium Herbipoli 1661. 5. It will be convenient also to consult what the Antient Fathers and Canons of Council determine concerning the Canon of Scripture As 1. Canon Apostol 85.9 apud Balsamonem pag. 278. apud Zonaram Canon 88. p. 42. Dionysius Exiguus 1. Collector Can. Antiquissimus Apostolorum Canones 5. Tantum habet Spurius ideo est hic Can. 85. Vet. 84 c. 2. Canon Concilii Laodiceni 59. apud Justellum in Cod. Can. Eccles Vniversae Can. 163. seu ultimus 3. Canon 47. Concilii Carthag 3. apud Joverium Conciliorum part 2. p. 19. Col. secunda in Conciliis per Labbe Par. 1671. Tom. 2. 1177. But
this Canon is spurious (a) Vide Joh. Rainolds Thesâ—s p 90. Dr. Cosins Scholastical History of the Canâ—n of Scripture p. 111 112 113. as were it my business might evidently be proved 4. Athanasius in Synopsi Tom. 2. p. 55. Gr. Lat. reckons the Books of Scripture as we do 5. (b) Vâ—d Hist Eccles Analysis Bibâ—iothecarii p. 180. Par. 1649 Pet. Pithaei Opera Par. p. 14 15. Nicephorus Patriarch of Constantinople his Catalogue of Canonical Books apud Eusebium Chronologicorum p. 312. Graec. Edit Amstel 1658. 6. Hieronymus (a) Vid eundem Hieron praefat 115. in Prove bia Tom. 3. p. 6â—2 Eâ—â—it M. Victorii Praefat. 106. quae est in Lib. Regum Tom. 3. p. 682 689. ubi Libros Vet. Iest eodem plane modo quo Ecclesia Anglicana enumerat tum addit quicquid extra hos est inter Apocrypha reponendum 7 Ruffinus in Symb. Apostolorum inter Opera Cypriani per Pamelium p. 552 553. per Goulartium p. 575. where he has a Catalogue of Canonical Books of both Testaments the very same with ours of the Church of England 8. Epiphanius de Ponderibus Mensuris 4-5 Tom. 2. p. 161. 9. Nazianzenus Carmine 33. Operum Tom 2. p. 98. Vtriusque Ttstam Libros nisi quod Apocal. (b) Amphilochius Jeoniensis in Jambis in reliquis cum Nazianzeno consentiens Apoc. etiam habet in Bibliotheca Patrum per Marg. De La Bigne Par. 1589. Tom. 8. p 666. desideratur eosdem planè quos Eccles Angl. agnoscit ac tandem carmen concludit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Eusebius out of Origen reckons the Canonical Books as we do only he neither Protestants nor Papists do reckons an Epist of Jerem. with his Prophecy and Lamentations Hist Eccles lib. 6. cap. 25. p. 225. Edit Valesii Vid. etiam Cyrillum Catechesi Mystag 4. p. 36 37. Nicephorum Hist Eccles lib. 2. c. 46. p. 216 217. De Patribus Errorum Saeculo scriptis c. 13. For the Fathers and Ecclesiastical Writers 't will be convenient to know who they were when they liv'd and what they writ and for this such as these may be consulted 1. Nomenclator praecipuorum jam inde à Christo nato Eccles Doctorum Scriptorum Professorum Episcoporum Testium Veritatis Scholasticorum Conciliorum Haereticorum Imperatorum Roman Pont. c. per Hen. Ozaeum Han 1619 He in an Alphabetical order only sets down the Age and Year they flourish'd in 2. Hieronymus de Illustr Eccles Scriptoribus extat Operum Sancti Hier. per M. Victorium Tom. 1. p. 236. Gr. Lat. ubi Sophronius dicitur Versionis Gr. Author cum tamen inepta sit Versio illa est (a) Vid. Isaac Vossium in Notis ad Ignatium p. 257 258. Sophronio indigna 2. prodiit Hieron de Scrip. Illustribus unà cum Gennadio Massiliensi de Illustr Eccles Doctoribus Helmestad 1611. Quarto Prodiit posteà cum aliis 1639. quod ex sequente Aub. Miraei opere constet 3. Bibliotheca Ecclesiastica seu Nomenclatores septem Veteres Hieronymus Gennadius Ildefonsus Sigebertus per Aubertum Miraeum cum ejus Scholiis Auctariis Ant. 1639. Fol. Sed hi Authores à Miraeo Editi cautè legendi Miraeus enim non uno â—oco Romae potius quam Veritati favet 4. Illustrium Eccles Orientalis Scriptorum qui secundo Saeculo floruerunt Vitae Monumenta Authore Pet. Halloiec Duaci 1636. habet etiam Pontifices Imperatores Persecutiones Concilia istius Saeculi c. Fol. 5. Scriptorum Eccles Abacus Chronologicus Vet. N. Test. à Mose ad Annum Christi 1589. Authore Phil. Labbe Par. 1658. 6. Tabulae Eccles quibus Scriptores Eccles eorumque Patria Aetas Ordo Obitus exhibentur a Christo nato ad Annum 1517. Lond. 1674. 7. Phil. Labbe de Scriptoribus Ecclesiasticis Tom. 2. in Octavo Par. 1660. in Calce Tom. 1. Tract 1. Joh. Papiffae Caenotaphium eversum 8. Joh. Tritthemius de Scriptoribus Eccles cum append Par. 1546. Many such as these are who have given an account of the time wherein they liv'd and the Writings of the Fathers and Ecclesiastical Writers which possibly you may better know such as these De Scriptis Patrum Genuinis Spuriis c. 14. But because in the Works of the Antient Fathers and Ecclesiastical Writers there are many Apocryphal and Spurious Books and Tracts which are indeed none of theirs whose names they bear it will be necessary to know and have some of those Authors who have writ Critica Sacra and Censures of Books discovering the Fraud or Ignorance of those who have publish'd Erroneous and Heretical Books under Catholick names such as these may be consulted 1. Plotii Bibliothcaeâ— by Shottus 1611. Fol. 2. Hierome de Scriptis Eccles c. of the Edition of Par. 1630. or rather of the Edition of Phil. Labbe with his Additions in two Vol. Par. 1660. 3. Censura quorundam Scriptorum quae sub nominibus Sanctorum Vet. Authorum a Pontificiis citari solent c. per Rob. Cocum in Quarto Lond. 1623. 4. A Treatise of the Corruption of the Fathers by Dr. James Quarto Lond. 1612. 5. Andr. Riveti Crit. Sacr. lib. quatuor Octavo cum Tracta de Authoritate Patrum Errorum causis Nothorum notis Genev. 1626. 6. Abrahami Sculteti Syntagma Medullae Theologiae Patrum Quarto Francofurti 1634. He gives an account of almost forty most Antient Writers of their Genuine Works of their Supposititious of their Errours of their Consent with Protestants and the particulars wherein and an Analysis of all their Genuine Writings 7. Joh. Dallaeus de Pseudopigraphis Apostolicis Harderb 1653. 8. Davidis Blondelli Pseudo-Isiodorus Turvianus vapulantes c. 4 Edit 1628. Vet. Rom. Pontif. a Clement 10. ad Sirisium i. e. Ann. 383. Epist. Decretales ab Isiodoro Mercatore suppositas a Joh (a) Vid. Pet. de Marca de Primatu Lugdunensis Ecclesiae p 353. Bosco Editas ac tandem a Franc. (b) Turrianus ad Magdeburgenses Centuriatores pro Canonibus Apostolorum Epist Pontif. Quarte Colon. 1573. Turriano defensas spurias esse demonstrat Blondellus 9. Bellarmine de Script Eccles Sixtus Lenensis in Bib. Possevinus in Apparatu Sacro c. And many other Popish Authors confess and prove many supposititious Books Printed and Published with the Genuine Works of the Fathers and yet very usually cite those Tracts when they make for them against Protestants In the Edition of Hierom's Works the whole 9th Tome consists of such Tracts as are now confess'd to be (a) Tom. 9. complectons falsâ— Hier. ascripta in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tome all spurious In the 17th Tome of the Magna Bibliotheca Patrum Par. 1654. There is Index Chronologicus Index omnium Patrum Alphabeticus in which we have many things well and truly said of the Times and Writings of the Antient Fathers 10. Vid. Gratian. Dist 15 16 praecipâ—e Can.
Sancta Romana 3. where we have a long Catalogue of Authentick and Apoc. Books made by Pope Gelatius and his Council of 70 Bishops 494. the Canon (b) Vid. Crab. Concil Tom. 1. p. 991. Concil per Labbâ— Par. 1671. Tom 4. 1259 1260 1261. Surius Concil Tom. 2. p. 318. of that Council we have elsewhere better than in Gratian in Canon and Council they call some things Canon or Anthentick which they damn now as Apocryphal and so do we too and other things they approve as Authentick which now neither they nor we approve Vid. Johan de Turre Cremata in his Can. 15 16. Glossas especially the late (c) Editionis Par. 1612. 1618. ones where to reconcile the contradictions of this Canon and Council to the present Opinions of Rome they are glad to say that this Canon is so much corrupted (d) Toto hoc Canone tot modis distant ab Originali ut satis certo statui non possit quae vera sit Gelasii Lectio Nota ad verbum mandamus Can. 3. dist 15. in utraque Editione Parisiensi that they cannot tell which words in it are really the words of Gelasius and which not 15. It will be requisite to consult some Writers about the Authority and Use of Fathers c. such as these 1. Dallaeus de usu Patrum extat 1. Gallicè 2. Lat. per Joh. Mettaienum Genevae 1656. Quarto 2. Tractatus de Patrum Conciliorum Traditionum Authoritate in rebus Fidei c. Emenium K. Vyfalrinum cum praefat D. Parei Francofurti 1611. Octavo 3. Tractatus de Patrum Authoritate ad quid c. per Andr. Rivetum praefixus Libro suo quem Criticum Sacrum inscripsit 4. Vid. Gratian. Dist. 9. Glossam à Turre Cremata ibid. multo de Authoritate Scripturae Conciliorum Patrum c. The Socinians grant the Fathers no Authority (a) Totius Mundi praeter Apostolos Authoritas in Religione nulla esi Smalcius in Refutat duorum Lib. Smeglecii de Erroribus Nov. Arriaâ—oâ—um lib. 2. 16. p 225. ibid. p. 223. at all and the Papists are sworn never to expound (b) in Juramâ—nto pâ—ofessio nis Fidei in Concil Trident. Sess 24. de Reformat in Caicâ— câ—p 12. Edit Ant. 1633. Scripture but secundum unanim Patrum Consensum but very little and when they make against them none at all as we may see by Cajetan (c) Who allows an Exposition of Scripture tho' contra Torrentem Patrum ad Comment in 1. Genes Feuardentius (d) Feuardeâ—tius says If all were left out of the Fathers which we now believe not Bona pars Scriptorum Patrum periret Feuardentius in Iraenaeum p. 494. ad Lectorem Maldonatus (e) Maldonat in cap. 6. Joh. p. 1487. who tells us it was the Opinion of Augustin and Innocentius first that it was necessary to communicate Infants (f) Augustini Innocentii sententia sexcentos circiter annos viguit in Ecclesia ibid. 116. p. 1488. and that August delivered this non ut Opinionem suam sed ut Fidei totius Ecclesia Dogma and that this Opinion prevailed in the Church about 600 years and yet denied now Historici Eccles 16. For the better understanding Scripture and Fathers the knowledge of Ecclesiastical History will be necessary such as these 1. As have writ general Comprehensions and Epitomes of Ecclesiastical Histories for instance 1. Timanni Gesselii Historia Sacra ordine Chronologico compendiosè digesta a Mundo condito ad Annum Christi 1125. Trajecti ad Rhenum 1659. Vol. 1. Quarto 2. Joh. Cluverii Historiarum totius Mundi Epitome ab origine Mundi ad An. Christi 1633. Lugd. Bat. 1639. Vol. 1. Quarto 2. Such as have writ Ecclesiastical History anciently and more fully As 1. Eusebii Hist Eccles cum Notis Hen. Valesii Par. 1659. 2. Socrates Sozomen per eundem Par. 1668. 3. Theodoreti Evagrii Philostorgii Theodori Hist per eundem Par. 1673. These give an account of Church-Affairs for almost 600 years And if Ruffinus his two Books of Ecclesiastical History by Ben. Laurentius de la Barre Par. 1580. And the Historia Tripartita composed by Cassiodore and published by B. Rhenanum Basil 1528. be added it may be compleat and facilitate the understanding of the forementioned Histories 3. Such as have writ lately but most fully Ecclesiastical History As 1. Historia Eccles per Centuriatores Mageleburgicos Basil 1624. 2. Or the Epitome of it in 7 Vol. Quarto by Lucas Osiander Tubing 1607. 3. Annal. Eccles Baronii a Nato Christo ad 1197. Continuati à Provio ad Annum 1431. a Spondano ad 1646. Not. de his Annal. 1. Quod ex Editionibus omnibus illam Ant. 1612. solam correctissimam agnoscit Baronius (a) Baronius in Lteris Chriâ— Plantino latis quae extan in Calce Tom. 10 Edit Ant. 1611. Monet Lectrem omne illua esse Adulteruâ— Spuriun quod Editio Dictae non est Consentatanum Besidâ—s Baroniuâ— we may consult Rob. Saliani Annales Eccles Vet. Test Tom. 8. Colon. 1620. in Fâ—lâ— Notand extat Epitome Annal. Card. Baronii per Ludov. Aurelium Octav. Monasterii 1638. 2. v. There were three or four former Editions 2. Even in this best Edition 1612. in the 4 5 6 7 Tomes the number of the Paragraphs are left out whether this omission of these numbers was Casu or Concilio I know not but sure I am that unless those numbers be supply'd by the Pen and writ in the Margent Quotations cannot without great trouble be found in those four Tomes which want them 3. Before those Annals of Baron be used the most Learned (b) Contra Casaubonum pro Baron scripseruit 1. Herebertus Rosweidus Lib. Cui Titulus Lex Talionis c. Quarto Ant. 1614. 2. Audreas Eudaemon Johannes Quarto Colon. 1617. Convi iis fortitèr sed Argumentis frigidè contra Casaub agunt Vid. ad Trebbechorii Exercitat ad Annales Baronii ubi desiit Cafanbonus Edit Kibonii 1673. in Qâ—arto Exercitations of Casaubon upon them will be of infinite use to discover the many Errours of that Annalist 4. And it must be remembred that Baronius studio partium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only zealous but every where factious in maintaining the Popes Prerogatives and all the received Errors and Superstitions of that Church and on the other side the Centuriators are in some things a little too strait lac d so that the truth many times lies between them so that an impartial Reader of their stories by collections of what they have said and the Grounds why they did so may find that Truth which they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either could not or would not acknowledge 4. Two Historians more I would commend for understanding the state of Religion since Luther both persons of great Moderation and Fidelity tho of different Religions and writ what they might and did know 1. John Sleidani Comment de
Conscientia c. He was a Non-conformist and so cautè legendus but he was a Man Rational and his Reasons are commonly consequent 2. His Resolutions short and perspicuous 3. The Texts he urges pertinent so that when he 's out which is not usual you lose not much and when he 's right you have it in a little time 4. Fridericus Baldwinus a Lutheran he was and cautè legendus as to that Point de Casibus Conscientiae Witterburg 1628. 5. Casp Erasmi Brochmanni Systema Vniversae Theologiae in quo singuli Religionis Christianae Articuli Controversiae priscae recentes Polemicae expediuntur praecipui Conscientiae Casus è Verbo Dei practicè deciduntur Vol. 3. in Quarto Lipsiae 1638. There be former and worse Editions 1. For Popish Casuists they are many and some (a) Antonius Divina consists of twelve parts and six or seven Vol. in Fol. of them voluminous amongst them such as these are of great Note and Authority 1. Manuale Confessariorum c. per Martinum Azpilivetum Navarrum Paris 1620. Octavo 2. Fran. Toleti Cardin. de instructione Sacerdotis c. Lib. 8. Rothomagi 1630. Octavo 3. Vincenti Filliucii Questiones Morales Colon. Agr. 1629. Fol. as full and learned as any among the Jesuites of which sort of Casuists we do not mince the matter nor as some do with soft and ambiguous words mollify their horrid opinions I shall name one or two who speak plain Popery and confidently profess and indeavour to prove their most desperate opinions as for instance 1. Antonii de Escobar Theologia Moralis Lugd. 1646. Octavo This is a good Edition but there are two better ones at Lyons and another at Brussels 1651. 2. Thoma Tamburini Societat Jesu explicatio Decalogi Lugd. 1659. Folio 3. And that we may know what his erroneous opinions be and where to be found we have a Catalogue of no less than one hundred and three pernicious Errors found in his works in a Book printed in the same place and same year that Temburinus his cases of Conscience were published the Book has this Title Extrahit de plusieurs erreurs maximes pernicieuses contenues dans une volume du Pere Tambourin Jesuite c. Imprime à Lyon en la presente Anne 1659. Quarto 4. He who has a mind to see more of the Jesuites Casuistical Divinity may consult the Theologia moralis Pauli Laymann Jesuitae Lugd. 1654 and Francisci Bordoni propugnaculum opinionis probabilis in concursu probationis operum Bordoni Tom. 6. Lugd. 1668. Fol. 5. And lastly Vid. Amadai Guimonii opusculum singularia universae ferè Theologiae moralis complectens adversus Quorundam expostulationes contra nonnullas Jesuitarum opiniones Morales Lugd. 1664. 4â— He endeavours to justify all the Jesuites extravagant and wild opinions laid to their charge by the Jansenists in their (a) Vid. Lâ—d Moâ—â—aâ—ii Lâ—â—â—ras Pâ—â—â—iâ—câ—â—â—â— de Mâ—â—â—â— Pâ—â—â—â—â— Jâ—sâ—â—â—â—â—â— Discâ—plâ—â—â— Câ—â—â—â— 1â—05 in 〈◊〉 Provincial Letters and the Jesuites Morals (b) The Jeâ—uâ—e 〈◊〉 â—als collected out of their own Books by a Dr. of Sorâ—on Lâ—â—d 1670. Fol. and the mystery (c) In 4 or 5. Vol. in 8â— Notand that there is Dâ—cretum conditum in Congregatione Generali Romanae Vniâ—â—â—salis Iâ—quisitionis c. Dâ—tum Rome 1641. in quo â—â—â—ia edita edenda â—a 〈◊〉 â— c â—tâ—a quam pro Jansenio proâ—iâ—â—â—tuâ— ne quis legat retineat â— and yet ever siâ—ce they write read and retain such Books amongst them of Jesuitism and to do this he shews that many eminent Authors and Writers of the Roman Church before and besides the Jesuites maintain'd with approbation the same opinions so that this work of Guimenius is a Common Place Book and Repertory for us Hereticks wherein we may find all the most impious and wild opinions of the Church of Rome particularly cited by Guimenius and eight or ten or more eminent and approved Writers of that Church who publickly held and defended them 22. Besides Popish Casuists they have many Writers whom they call Summistae who have put almost all heads of Divinity in an Alphabetical Order and then explain each by way of position case or question There be a World of such Writings the old ones before Luther when they Writ most secure speak plain Popery the latter are more cautious and cunning yet suffficiently erroneous I shall name two only 1. Summa Vniversae Theologiae Raynerii de Pisis Ven. 1585. Quarto 2. Summa Ecclesiasticae Disciplinae totius juris Canonici aucta recognita Lugd. 1598. Authore Pet. Crespelio He is the most significant amongst them He does under every Head cite passages out of Fathers Councils Historians Schoolmen c. And any thing which he thinks makes for the Catholick Cause what such Writers say their Books being in an Alphabetical Order is soon found and therefore if in reading them little truth is got little time is also lost in seeking it of these sort of Writers are Antonius Archi-Episcopus Florentinus Card. Cajetan Turre-Cremata in his Summa Ecclesiae a Book by reason of the Cardinals Authority and Learning considerable as also which occurs in the end of his Summa for his Apparatus super Decreto (a) Extat hoc Decretum Gr. Lat. apud Binium Concil Tom. 8 p. 851. Edit Paris 1636. Vorionis Graecorum in Concilio Florentino ab Eugenio Papa 4. Promulgato Augustinus de Ancona and a Rabble of such Romish Janizaries the Popes Pretorian Band Capitolii custodes Pontificiae omnipotentiae Jurati vindices 23. Seeing every Divine of the Church of England is bo nd to subscribe and defend the Doctrine and Discipline of our Church against all Adversaries and none can do that till he know what the Doctrine and Discipline is and where 't is authentickly to be found and seeing the Works of Jewel Raynolds Hooker Laud and Whitaker c. tho they are the Works of Learned and Great yet Private men nor is any Son of the Church of England bound to subscribe to all they say It must therefore be consider'd what Books as to our Doctrine and Discipline are Authentick and own'd by our Church as such and of this kind we have only four That is 1. Our Articles 39. First compos'd and agreed on in Synodo London 1552. i. e. 6. Edwardi 6 ti and Printed in Lat. 1553. They were 42. they were after 1562. Eliz. 5. revised in the Convocation at London reduced to 39. and publish'd in Latin 1563. A Copy of which is in Bodley's Library amongst Selden's Books with the Original Subscriptions of the Clergy annexed to it 2. Our Book of Homilies compos'd five years before the Articles Anno. 1. Edward 6 ti 1547. 3. Our Liturgy which was first published 1549. then revised by Cranmer and Bucer and published 1552. That is 6 to Edvardi 6 ti and (b) Vid. Stat. 5. 6to Ed. 6ti cap. 1. left established at his Death abolish'd by Mary
(c) Stat. 1. Mar. Sess 2. cap. 2. and again established (d) Vid Stat. 1. Eliz. cap. 2. by Queen Elizabeth with some alterations 1558. 4. Our Book of Ordination all these confirm'd by Parliament and Convocation and so by the Supream Power Ecclesiastical and Civil and so whatever is contained in those four Books which concerns either Doctrine or Discipline is Authentick and Obligatory to the whoâ—e Church and Nation and all persons whether Clergy or Laity This our Common Lawyers will admit and no more because as they would have it to diminish the Ecclesiastical and encrease their own Civil Power No more are confirm'd by Act of Parliament but we say and can prove (e) Vid. Mâ—c de Excommnicatione Câ—â—cellario missum 166. that there are other Books which are and de Jure should be as Authentique and Obligatory as the former four As 1. Our Ecclesiastical Canons made in Convocation 1. Jacobi 1603. 2. The Provincial Constitutions Quas Collegit Guil. Linwood erat primo (f) M. Parker Antiquit. Britan. in Guil. Câ—ichly p. 285. Officialis Curiae de Arcubus dein custos privatiâ— sigilli ac demumâ— Menevensis Episcopus Glossis Illustrare (g) â—a Linwood in Praesat Incepit 1423. perfecit (h) Vid. Glossam ad constitat Finaliter Verbo Râ—moto pa. 161. Col. 3. Edit Par. 1505. de Haereticis Lib. 5. Glossas illas circa Annum 1429. Constitutiones has cum erant in Synodis Provinciae Cantuariensis conditae Provinciam illiam solum obligasse Constitutiones Legatinae Othonis Othoboni erant Legati Pontificis in Anglia sub Hen. 3. cum Glosses Joh. de Aton Canonici Lincolniensis Notand 1. quod Guil. (i) In Gâ—â—◠〈◊〉 Verbo 〈…〉 â—xdâ—cto Linwood citat hunc Joh. de Aton Lâ—nwoodo erat antiquior 2. Constitutiones hâ—s Angl. Vniversam obligasse conditae enim erant in Conciliis (k) Vid. M. 〈◊〉 ad 〈◊〉 1237. in 〈◊〉 3. p. 446 447. ubi aderant utriusque Provinciae Episcopi Pontificio Legato Praeside Now all these Canons and Constitutions Provincial and Legantine and indeed the whole Canon Law is still in use in all our Ecclesiastical Courts and Obligatory so far as they are not inconsistent with 1. The Law of God 2. The Law of the Land or the Prerogative Royal as may appear by many statutes k not yet abrogated (l) Vid. Sâ—â— 2â— Hiâ— 8. â—â—p 19. â—â—â—ne which is â—â—nfirm'd 1 Eliz. cap. 1. Vid. Eâ—iâ—â— 2â— 35. Hâ—â— cap. 8. cap. 16. That the Doctrine and Discipline of our Church are Authentiquely contain'd in the foresaid Books Canons and Constitutions being certain and confess'd The next query will be how and by what means a young Divine may come to know the true sense and meaning of those Writings c. In answer to which Query with submission to better Judgments I say there can be no better means to know the true meaning of Articles Canons and Constitutions c. than by a diligent and intelligent reading the Works of those excellent Persons who ab origine contriv'd those authentique Writings ejusdem enim est exponere cujus est componere or since successively have defended them against all the Adversaries of our Church and Pope Presbyter and Phanatick and that with success and Victory I mean such as Cranmer Bucer (l) Buceri Scripta Anglicana praecipuè Basil 1577. Vâ—t Argentorati He was Reg Professor at Cambr. Pet. Martyr (m) He was Prâ—fessor of Theol. at Oxon Jewel Raynolds Whit-gift Bancroft Hooker Joh. White Davenant Abbot Crakanthorp Field Laud Chillingworth As for our late Writers or Scriblers rather to spend time in reading them is to mis-imploy and lose it and to speak freely many Apocryphal Pamphlets let him who likes them call them Books have been of late years Writ and Licensed which datâ operá ex professo endeavour to confute the establish'd and known Doctrine of our Church and all Reform'd Churches in Europe and maintain Positions which are evidently Socinian Popish or Pelagian whence we have too much ground to wonder why any Son of the Church of England for so these Scriblers call themselves dare Write or License such Apoc. Books which they are bound by Law and Conscience to condemn And as a Divine should and ought to know the Doctrine and Discipline of our Church that so he may be able to teach and vindicate it from the Cavils and Oppositions of our Adversaries so he ought to know what are the erroneous opinions of the Enemies of our Church especially the Papists for no man can confute what he does not know To Write against Rome and confute her for her Doctrines she does not hold is a calumny not a just confutation All that Lombard or Bellarmine or Vasquez or Cajetan hold is not presently to be laid to the charge of the Roman Church but such things as she by publick Authority owns in her Authentick Constitutions c. Popish errors then are either Fidei aut facti in credendis aut agendis such as concern their Doctrine and Discipline 1. For their Credenda and Errors in Doctrine they have declared authentickly 1. In their Trent (n) And so in all those Councils they call Oecumenical and approve tho we do not as the Nicene Council and about thirteen more which came after it whatever Errors be in any of these they do and must own for seeing they do approve those Councils they must approve their Positions and Decrees We have a Catalogue of what Councils the Church of Rome acknowledges prefix'd to the Corpus Juris Canonici Paris 1618. Fol. and to the last Edition of that Law Lugduni 1661. Quarto Council the best Edition at Antwerp 1633. Octavo of which before pag. 18. 3. 2. In the Chatechismus Tridentinus ex decreto Concil Trident. jussu Pii Papae 5. There are very many Editions but the best is that at Paris 1635. Octavo 3. In their Popes Bulls 1. Eccloge Bullarum Pii Quarti 5 ti Gregorii 13. Lugduni 1582. Octavo Item 2. Literae Apostolicae c. de officio Inquisitionis cum superiorum Approbatione Romae 1579. Fol. Extant hae Literae cum altarum Auctario in calce Directorii Inquisitionis per Nicol. Eimericum Ven. 1607. 3. Nova computatio Privilegiorum Apostolicorum Regularium mendicantium c. per Emman Rocherum Turnoni 1609. Fol. In which collection we have the Bulls of about 44 Popes 4. Bullarium Romanum Novissimum a Leone magno ad Vrbanum 8. Tom. 4. Fol. Romae 1638. Edidit Mar. Cherubinus extat editio hujus Bullarii alia posterior additis Vrbani Innocentii Constitutionibus auctior Lugduni sumptibus Phil. Borde c. This last Edition is best 1. Because it contains more Bulls 2. Because I find many things in this last Edition of Lyons which being damn'd by the Inquisitors are to be expung'd (o) 〈…〉 19. 〈…〉 â—â—gâ—um 〈…〉 〈…〉 Inâ—◠〈…〉 â—â—um Ib.
and Civil Prudence and that is (b) Libro 5. Digest Tit. 17. de Regulis Juris Antiqui it contains above two hundred Maxims of Law and Reason so many Principles and Axiomes of greatest Evidence and Authority being great Truths Universally received in the Roman Empire Pagan and Christian by Divines as well as States-Men and Lawyers And because there is hardly any Rule so Universal but it may admit of some exception or limitations so those Regulae Juris have been cautiously and learnedly explain'd by several eminent Lawyers Such as De Regulis juris Scripserunt 1. Everand Broncherst 12. Lugd. Bat. 1641. one of the last and best 2. Jac. Cujaciâ—js Octavo Basil 1594. 3. Pet. Faâ—er Lugd. 1590. 4. Philippus Decius cum additionibus Octavo Lugd. 1601. De Indicibus Expurgat 30. It will be of great use for a Divine to be acquainted with the Roman Inquisitor's Arts impious Knavery and Fraud in purging and correcting corrupting Authors in all Arts and Faculties sâ—me of the Fathers not excepted for this purpose we may consult 1. The Popes (c) Vâ—d Plures â—â—nâ—isiâ—â—m constitationes de Libris expurgandis in Ballario Cheâ—â—iâ—i In Indâ—â—â— Ballarii â—â—tatas verbo â—â—â—i Prohibiti Bulls about their expurgatory Indices as first the Bulls of Pius 4. 1564. In Bullario Cherubini Rom. 1638. Tom. 2. pag. 81 82. 2. That of Clement 8. 1595 In the same Bullarii â—om 3. p. 37 38. Vid. Ibi citata de Congregatione Indicis That is a congregation of Cardinals who consulted about perfecting the Index Expurgatorius 2. For the Rules and Directions given the Inquisitors for prohibiting what Books they pleased we have them as given by the Authority of the Trent Council in the end of some Editions (d) Vid. Concil â—â—idâ—â—t Antwerp 1633 Octavo Iâ—caâ—ce Post Indicâ—â— and in the Editition by â—abbe Par. 1667 p. 230 231 c. of that Council For the Indices expurgatorii themselves 't will be of very great use to have one or more of them for there are many and if possible of their own Editions amongst those we have 1. Index Tridentinus published by themselves at the end of those Editions of the Trent Council named here in the Margent and many times elsewhere 2. Index Hispanicus Madriti 1612. Fol. Several other Editions there (e) Madrit 157â— 1584. Salmurii 1601. Madriti 1614. 1628. Hispali 1632. Madriti iterum 1640. are both before and since that time that which is beyond all others most compleat and useful is that Madriti ex Typographaeo Didaci Diaz Fol. 1667. In which we have four or five thousand Authors damn'd absolutely or to pass with a Purgation corrected not amended but corrupted (f) Si Episcopus Presbyter aut Diaconus Chart am falsaverit aut falsum Testimonium dixerit deponatur In Monasterium detrudatur quam diu vixerit Laicam tantummâ—ò communionem accâ—piat Concil Agathense Agathae in Gallâ Narbonensi Celebratum 506. Caâ— 50. 3. Index Libr. Prohib Alexandri 7. Jussu Edit Rom. 1664 1665. extat etiam 1667. Fol. In this last Edition the Index Tridentinus is join'd with it and many Decrees of the Congregatio Judicii wherein they name particularly and censure Books which elsewhere I find not extant Some of theâ—e Decrees are extant in a Book with this Title Lâ—bâ—â—â—m post Indices Câ—â—â—â—tis 8. prohibitorum Decreta omnia hactâ—â—us Edita Romae 1624. Octavo It is bound up with the Index Librorum Prohibit Romae 159â— Octavo 4. The Portugal Index Olysipone 1624. in Folio Continet 1. Indicem Romanum 2. Indicem Prohibitorum Lusitaniae 3. Indicem Expurg à p. 195. Vid. Paparum Bullas ex Librorum Expurgandoram Regulis ibidem in Principio antè Indicem 5. Index Expurgator juxta concil Trident. Decretum Philippi 2 Regis Catholici jussu Albani Ducis consilio ac Ministerio in Belgio concinnatus 1571. a Fran. Junio Editus 1586. Vid. Epist Dedicatoriam Praefat. Junii Diploma Regis Catholici praefationem B. Ariae Montani dicto Indici praefixâ— Lastly I would commend four Authors to you 1. Historia Conciliorum Generalium in 4 Libros distributa Authore Ed. Richero Doctore Sorbonico Printed at Colon. 1680. and again at Colon. 1683. 2. Joh. Launoii Parisiensis Theol. Epistolae in eight parts or volumes They are both Sorbon Doctors and yet boldly and learnedly Write against very many Errors and Corruptions of the Church of Rome Some one or more of these will be very useful where it is to be observed 1. That in their Indices Authors and Books are distinguished into three Classes 1. In the first Classe The Books and Authors too are damn'd in this are all Hereticks amongst which all Protestants are reckon'd and all their Books writ of Religion 2. In the second Classe Books damn'd but not their Authors when the Authors are Catholicks and yet their Books absolutely forbid 3. In the third Classe such Books writ by Papists or Protestants as being purg'd may pass By this we may come to know 1. the best Books i. e. Those condemn'd by them Magnum aliquid Bonum est quod a Nerone damnatur 2. By considering their Indices we come to know the best Editions of many good Books for they name the Edition of every Book to be purged so that if we have that Edition they name or any before we are sure it has not been in their Purgatory c. nor by putting in or leaving out corrupted Editions 3. Their Indices Expurgatorii for that use we may make of them are very good and Common-Place Books and Repertories by help of which we may presently find what any Author by them censur'd has against them It is but going to their Index and by it we are directed to the Book Chapter and Line where any thing is spoke against any Superstition or Error of Rome so that he who has the Indices unless Idle or Ignorant cannot want testimonies against Rome I beg your pardon for this tedious and I fear impertinent discourse I have not had time to read it â—ver again to correct mistakes and may be you may loose time if you do but I dare and do 〈◊〉 trust you with all mine infirmities being well assur'd that as your great judgment will soon find so your no less candour can and will pardon my errors and not wilfâ—â— mistakes sure I am this however rude scribble may be some little evidence tho not of my ability yet of a great desire and willingness to serve you If you desire to see any of the aforemention'd Authors you may command and have the sight and use of them some very few excepted for they are in the possession of Sir Your Affectionate Friend and Faithful Servant T. Barlow Sir Having lately heard from you how you desire that I should further give you lumen de Lumine about the Socinian and Arminian controversies and the Writers pro and con you may
in that conjuncture thought fit to have revived here follows a deduction of the factum about it in the several Letters that the affair gave occasion for viz. Reverend Brethren IT hath pleased his Sacred Majesty to give some commands to my Lord's Grace of Canterbury to be communicated to the Clergy of his Province From his Grace they have been convey'd to the Right Reverend our good Diocesan who has injoin'd me to transfer them to you What his Majesties pleasure is you will I hope fully understand by the Letters here inclosed To have summoned you to Oxon or any other place for the delivery of those Letters would have been some trouble and possibly charge which his Lordship is always willing to prevent and therefore having no other commands from my Superiours to communicate save those here inclosed I chose rather to send them together with the Respects and Service of Reverend Brethren Your Affectionate Brother and Servant Tho. Barlow Q. Coll. Oxon May 22. 1673. I Need not tell you that the Laws and Constitutions mention'd in my Lord's Grace of Canterburies Letter are 1. The Constitutions of Convocation 1. Jacobi 1603. Can. 59.2 The Rubrick at the end of our Church Catechism in our present Common-Prayer Book Which Canon and Rubrick agree in this 1. That there must be Catechizing every Sunday and holy-day 2. It must be in the Afternoon 3. That all Fathers and Mothers Masters and Mistresses are bound to send their Children Apprentices and Servants But in some things they differ 1. The Canon injoins Catechizing as to the time before Evening-prayer but the Rubrick says after the second Lesson 2. The Canon says they shall Catechize Half an hour or more the Rubrick limits no time but leaves it to the prudence of the Minister as he shall think convenient Now where they differ the Rubrick is to be follow'd because ratify'd by Acts of Parliament which the Canon is not and so more obligatory 3. The Rubrick omits the Punishment the Ordinary may inflict in case the Rubrick or Canon be not observ'd But the Canon distinctly sets down the penalties 1. Of the Minister if he neglect Catechizing according to Canon 2. Of Parents and Masters if they refuse or neglect to send their Children or Servants 3. Of Children and Servants if they refuse to come and be Catechiz'd according to Canon Which penalties upon neglect of Duty will I doubt not be inflicted by those in Authority My Lord I Have received a Letter from his Grace the Lord Arch-Bishop of Canterbury a Copy whereof I am required to transmit to your Lordship by which you will understand the Duty which his Majesty requires of your Lordship The Letter is as followeth The Kings most Excellent Majesty being truly sensible that the growing increase of the prevailing Sects and Disorders among us proceeds chiefly from the general neglect of instructing the younger sort of persons or their erroneous instructions in the Grounds and Principles of true Religion is therefore pleas'd to command me that in his name I require your Lordship and by you the rest of my Brethren the Bishops of this Province that by your Selves and Officers you will at all seasonable times reinforce the execution of such Laws and Constitutions as enable Us to enjoin the Use and Exercise of our Church-Catechism and that by the most effectual remedies that may be such as without Licence either publickly or privately teach School within your Lordships or their jurisdiction be forthwith proceeded against according to such rules as are prescribed unto Us for their restraint and to the end that this mischief may be prevented for the future He more-over strictly chargeth us that none be admitted to that office without Subscription Oaths and Declaration as are exactly requisite but in the mean time I desire that your Lordship and They will with the first conveniency let me know how we are already defective in these particulars that I may be able to give such satisfaction as hereafter will be necessary I bid your Lordship heartily farewel Lambeth House Feb. 6. 167â— Your Lordships very Affectionate Friend and Brother Guil. Cant. Your Lordship does hereby fully understand his Majesties pleasure which I am requir'd to let you know London-House Feb. 8. 167â— Your Lordships very loving Brother and Servant Humfr. London Mr. Archdeacon YOU hereby fully understand his Majesties pleasure which I know not how better to communicate to the Clergy with in my Diocess than by your self you being the most proper officer in my absence the manner of doing this I shall wholly leave to your own discretion and desire that with all convenient speed you would give me some account of what you have done herein that I may be able to give such satisfaction as hereafter may be requir'd by his Majesty from Whitehall April 26. 1673. Your very affectionate Friend N. Oxon. THE Questions I sent the Bishop of Oxon were 1. Whether by Sects in my Lord of Canterbury's Letter Papists were as well as others included 2. And whether their Children c. should be summon'd by the Minister to be Catechiz'd And 3. In case they come not what punishment 4. Whether Popish School-Masters might teach without License c Mr. Arch-deacon YOU have put some Questions to me which I believe have not been put to any other Bishop and therefore I shall not take upon me to give any other answer than this that I have no Commission to make any Comment or Explanation upon my Lord of Canterburies Letter which was sent to me but only to Communicate it to the Clergy Your speedy care in this will be necessary whether you are willing to appear in person concerning it or to distribute such Copies of it as are requisite I leave to your own choice but I pray fail not the doing of it I am Sir Your very affectionate Friend N. Oxon. White-hall May 10. 1673. An Answer to My Lord's Letter of May 10. 1673. Right Reverend c. I Have received your Lordships Letter and Commands in obedience to which I have now communicated the Letters your Lordship sent to the Clergy of your Dioces I did not think it convenient to summon them all to meet at Oxon or any other place because that might be some trouble and charge to them nor had I any thing to say or do save only to deliver Letters to them the way I took was this There being eight Deaneries in your Dioces I transcribed eight Copies of those Letters and sent one inclosed in a Letter of my own a Copy of which I here send to every Deanery directing it to some prime Minister of that Deanery and making the apparitor signify to the rest of the Ministers of that Deanery in whose hands those Letters were lodged that they might come and if they pleas'd take a Copy or at least for their directions read them Further though your Lordship has given me no directions or command to do it I have commanded the
Art Octavo Creed wherein we say and should believe that there is but one Eternal And if we had no Scripture yet Nature and the undoubted principles of our natural Reason tell us and efficaciously demonstrate that there can be but one Eternal For whatever is eternal of it self and without all beginning must of necessity be infinite for nothing can give finitude or bounds to it self and whatever is eternal cannot possibly have any thing before it to give it bounds and 't is more impossible that what is after it and temporal should give bounds to an Eternal Being so that if those Atoms be Eternal and Infinite as they must be if they be Eternal then they must be so many Deities or Gods for nothing but God can be Eternal and Infinite and then consider how many Gods we shall have even as many as there are of those Atomes Now he tells us p. 124. that perhaps a * In minimo corpusculo continentur multae Atomorum Myriades vid. Philosophiam Epicuri per Gassendum cap. 6. p. 39. Edit Londini Anno. 1660. Million of those Atomes do not make one corpusculum or visible body and then how many Millions must go to make up all the Corpuscula and corpora in the World will be a hard work for him or any body else to number He then who saith those Atomes are Eternal brings in a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a multiplicity of Gods and so denies the onely true God for more than one true God there cannot be 2. He says those Atomes have magnitude and motion pag. 17 18. which no Eternal and infinite thing is capable of as (b) Aristotle Metaphysicorum lib. 14. cap. 6. Natural Auscult lib. 8. cap. 15. Aristotle from natural principles has evidently proved But if he say and nothing else can be said that these Atomes are Temporary and had a beginning I ask when and by whom did they begin 1. It is said by him p. 17. that they were the FIRST MATTER of the World Ergo they must be before the World as the matter of an House must be before a House can be made of it but if Moses say true Gen. 1.1 In the beginning God Created the Heaven and the Earth c no mention of Atomes Heaven and Earth were created says Moses and all Jews and Christians say that was ex nihilo non ex Atomis aut materià ullâ praexistenti Sed apage nugas quae Christianum Philosophum non sapiunt sed Atheum aut Epicurum qui creationem ne virtute quidam divinâ (c) Vid. notam Gassendi ad calcem cap. 5. Syntagmatis Philosophiae Epicuri pag. 37. supra citat possibilem esse negabat sunt Apinae tricaeque si quid vilius istis quas referre pudet piget refellere I am troubled nor can I without some sorrow and impatience speak or think of it to see the Scepticism to say no worse which now securely reigns in our miserable Nation while some dare profess and publish irrational and wild Notions in Philosophy and Divinity too to the great prejudice of our Church and Truth and gratification of our adversaries especially those of the Roman faction whose work we foolishly do for them quod Ithacus Velit and without hope of reward or thanks ruine our selves gratis whilst others by Authority and Duty oblig'd to suppress such opinions and punish their Authors betray their trust and truth and either knowingly License which I am loath to think or negligently permit such Apocryphal and Erroneous positions to be publish'd in veritatis damnum Ecclesiae Anglicanae scandalum God Almighty be merciful to this bleeding Church and Nation and to every true Member of either of them to your self and Sir Your faithful Servant T. B Another Letter to Sir J. B. Sir I received yours and return a thousand thanks I am glad that neither you nor that excellent person to whom you did innocently and prudently communicate what sub sigillo I communicated to you do condemn my censure of the Book I mention'd I confess I am and a long time have been not a little troubled to see Protestants nay Clergy-men and Bishops approve and propagate that which they miscall New-Philosophy so that our Universities begin to be infected with it little considering the Cause or Consequences of it or how it tends evidently to the advantage of Rome and the ruine of our Religion 1. It is certain this New-Philosophy as they call it was set on foot and has been carried on by the Arts of Rome and those (a) Vid. Juramentum Professionis fidei which all her Ecclesiasticks take in Concilio Trident Sess 24. De Reformatione in calce cap. 12. whose Oath and Interest it is to maintain all her superstitions Campanella de Monarchia Hispaniae I have lent out my Book and cannot cite you the page gives this advice to the King of Spain to give large stipends to some persons of great parts and wit who may in Flanders propagate some new opinions in Philosophy tells him that the Hereticks such as you and I he means are greedy of novelty and will be apt to receive such New opinions in Philosophy whence divisions and new opinions in Divinity will arise By which divisions so set on foot and well managed the Hereticks may with much more ease be rooted out and ruin'd Since which time Papists especially the Jesuites have promoted this New-Philosophy and their new design to ruine us by it for the great Writers and Promoters of it are of the Roman Religion such as Des Cartes Gassendus Du Hamel Maurus Mersennus De Mellos c. and what divisions this new Philosophy has caused amongst Protestants in Holland and England cannot be unknown to any considering person When I was though unworthy Library-Keeper and seeing the Jesuites and Popish party cry up their New-Philosophy I did by friends send to Paris Venice Florence Rome Alcala de Henares Academia Complutensis in Spain c. to inquire whether the Jesuites in their Colledges train'd up their young men in the New-Philosophy or whether in all their Disputations they kept them to strict form and Aristotle's way of ratiocination and the return I had from all places was That none were more strict than they in keeping all their young men to the old principles and forms of Disputation For they well know that all their School-men Casuists and Controversy-Writers have so mix'd Aristotle's Philosophy with their Divinity that he who has not a comprehension of Aristotles Principles and the use of them in all Scholastick Disputes and Controversies of Religion will never be able rationally to defend or confute any controverted position in the Roman or Reformed Religion Now while they keep close to the old way of disputing on the old received Principles if they can persuade us to spend our time about novel Whimsies and not well understood Experiments and neglect the severer Studies of the old Philosophy and Scholastical
1200 years that by vertue of that Decree of the Apostles it was believed unlawful to eat any blood But here it will be objected that the Apostles Decree Act. 15. was not Praeceptum or a Law or bound all the Gentile Christians from eating blood c. but it was only Consilium a Counsel which did not induce a necessary Obligation to obedience so amongst others (a) Dr. Hamond in Acts 15 28 29 and hâ—â— Review pag. 95. Dr. Hamond Solut. But this is gratis dictum without reason given or pretended to be given for it and therefore till it be prov'd eâdem facilitate negatur quâ proponitur but that the Canon of the Apostles is Praeceptum an obliging Law and not barely a Counsel which without any disobedience we may receive or reject may appear by these and other Reasons 1. 'T is most certain that Voluntas Dei de re faciendâ aut fugiendâ sufficienter revelata is a Divine Precept and a binding Law his Will when sufficiently reveal'd is the adequate Rule of his Worship and our Obedience and when it appears that 't is the Will of God we should do this or avoid that we are bound to obey and do accordingly Now in the Apostles Canon or Decree we have the express Will of God sufficiently reveal'd that we should abstain from things offered to Idols and from blood for so the Apostle who had the infallible Assistance of the Holy Spirit tells us it seem'd good to the Holy Ghost and us that you abstain from Idolatry and from Blood c. It was the Will of God and therefore a Divine Law and Precept that we should abstain 2. Consilium is not necessarium but voluntarium we may without any disobedience receive or reject Counsel but the things forbid in the Apostles Canon are said to be necessaria though as to other things they were left at liberty yet there was a nessity to abstain from Idolatry and from Blood 3. A Counsel or things advised to in it are not onus impositum it never does nor can impose any burden upon me seeing I may ad placitum pro Arbitrio receive or reject follow or refuse the Counsel and do or not do what is Counsell'd but the Apostle's Canon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus impositum a burden laid upon them by the Holy Ghost and the Apostles It seem'd good to the Holy Ghost to lay this burden upon you c. and therefore not only counsell'd but by a Divine Law bound to obey it 4. Once more This Canon of the Apostles is so far from being only a Consilium or advice of that great and infallible Counsel that in the sacred Text 't is expresly call'd a Decree or Apostolical Constitution (a) Act. 16.4 which the Gentile Christians were to observe and keep so Saint Luke tells us that they that were sent to deliver that Apostolical Canon to the Gentiles passed through the Cities and delivered them the Decrees for to keep which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained or constituted by the Apostles I know the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Decrees sometimes signifies only an Opinion but never in St. Luke who uses it to signifie an Imperial Decree (b) Luk. 2.1 Edict or Institution so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the Opinion or Counsel but the Imperial Edict of Caesar So elsewhere Act. 17.7 c. T. B. Ep. Line A Letter Answering a Question about the Temper of the Prophets when they Prophesied and likewise a Query about the Tridentine Creed Sir FOR your two Queries I say to the First That the Holy Prophets Anciently when they foretold blessings or great judgments to come upon any person or Nation they were of a sedate calm and quiet temper and not troubled with defective sits of anger and overflowing passion For it was not of themselves or their own minds they spoke but they were (a) 2 Tim. 3.16 2 Pet. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinely inspired by the Holy Ghost by the Spirit of (b) 1 Pet. 10.11 Christ which was in them Now that Holy Spirit was a Sanctifying Spirit which could and did regulate all their passions and by his grace and the Divine truths he revealed to them inabled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to (c) 2 Tim. 3.17 every good Work And if you consider all the Prophets in the Old Testament Moses Elijah Elisha Daniel c. you shall find them without mixing their own Passions calmly denouncing Gods severe anger and judgments against wicked Men or Nations 'T is true your Pagan Prophets and Diviners who at Delphos and such other places where the Devil gave Oracles took upon them to Prophesie and foretel future things were usually when they Prophesied rapt into a fury and kind of Madness And hence it is that amongst sober Pagan Authors Vaticinari is taken for delirare Quia sacerdotes oracula reddituri furore quodam corripi solebant Hence Cicero (d) Cicero pro Sextio eos qui dicerent dignitati serviendum Vaticinari insanire dicebat And elsewhere (e) Cicero lib. 1. de Divinatione Vaticinari furor vera solet For your 2. Query you desire to know when that Professio fidei mention'd in a Book call'd The Acts of the General Assembly of the French Clergy c. was agreed upon and what Books writ of it In Answer to this Query you must know That the Professio fidei mention'd in that Book was by Pius Papa IV. first Published Anno. 1564. in his Bulls which has this Title Bulla Pii Papae 4. super forma Juramenti Professionis Fidei In this Bull you have that whole Professio fidei or their New Trent Creed as we justly call it and that Bull and the Professio fidei or Trent Creed occurrs usually at the end of their Trent Council and at the end of their Catechismus Romanus and in some Editions of their Trent Council you have it in the (f) In the Edition at Antwerp 1633. Sess 24. De Reformatione cap. 12. pag. 430. you have this Professio fidei body of the Council Now concerning this Professio fidei (g) It was not made or composed by the French Clergy but by the direction of the Trent Fathers and Pulish'd by Pope Pius 4. Anno. 1564. they mention you must know that it consists of two parts 1. The Constantinopolitan Creed which is the very same with that in our Liturgy at the Communion And this we believe as much and as well as they 2. Then they have added to this and make up as one Creed more then twice as much in 14. or 15. Articles every one of which is evidently Erroneous and many of them impiously Superstitious and Idolatrous And this second part of their Professio fidei is that we call their New Trent Creed For 't is most certain that no Church in the Christian World no not Rome her self ever did believe
it before the Year 1564. as might be manifestly proved were that my buisiness by Buckden March 24. 1685. Your Affectionate Friend and Servant T. L. A Letter of a New Popish Book then Publish'd c. Sir I Have received that new Popish Book you so kindly sent me The Book is much magnified by the Popish Emissaries and put into the hands of many to seduce them from our Religion particularly it was given to a Gentlewoman in Glocestershire Two Ministers who were by her Friends imploy'd to undeceive that Gentlewoman desired me to give them some Motives to disswade her from Popery I did in two Sheets of Paper give them such Motives to which as yet no answer is return'd But the Gentlewoman gave them a Paper Penn'd by her Priest containing Motives for which she turn'd a Papist The Gentlemen brought them to me I answer'd them at large in eight Sheets of Paper and they procur'd of her a Copy of the Book you sent me and last week allow'd me time to Read and return it to them privately So that I have Read the Book which is Popularly Penn'd with great confidence affirming but proving nothing with any good consequence the Author has some Rhetorick but no good Logick He makes Universal Tradition of the Church the prime and grand Foundation of all our Christian Faith and Religion and I have desired the Gentlemen who procured me the sight and reading of the Book to make this offer to the Gentlewoman and her Priest That if they can prove any one point of Popery by the Vniversal Tradition of the Church we will be their Proselytes Nay secondly If they can prove any one point of Popery by the constant and successively continued Tradition of their own Roman Church from the Apostles time to this day I will be their Proselyte That which troubles me is this our Adversaries are with diligence and cunning Sowing Tares and I fear we sleep Math. 13.25 while they are sowing them I am Sir Your Affectionate Friend and Servant T. L. Jan. 3. 1684. A Letter to Sir P. P. wherein he apologizeth for his not going to Lincolne and wherein he proves that Henry the Eighth's Marrying his Brothers Wife was only against the Judicial Law and animadverts on Calvin's making the Penal Laws about Religion given to the Jews to bind under the Gospel Sir I Received yours and this comes with my humble service to tell you that I know not what to say non ingratus beneficiis sed oppressus Your care and kindness for me in this my business has been so great and extraordinary that if I be freed from the trouble and disgrace of the threatned Visitation I must impute it next to the gracious and powerful Providence of my good God to the undeserved charity and kindness of the excellent Marquess of Hallifax and your prudence and diligence in managing that affair The truth is I am exceeding sensible amongst many more of the great Obligation you have laid upon me in this business which I can never requite beneficia tua indignè aestimat qui de reddendo cogitat nor ever shall ingratefully forget For going to Lincoln the good Counsel of that * The Marquess of Hallifax Excellent person so soon as God shall be graciously pleased to give me ability I will not fail to do it But at present my Age and Infirmities are such as disable me for such a Journey I have not been out of my house this 13 or 14 months nor able to take any Journey I have writ to my Lord Privy Seal the Reasons of my not going to Lincoln 1. I have no House there 2. Buckden as you told him is in the Center of my Diocess and stands far more conveniently for all business 3. Bishop Sanderson lived and dy'd at Buckden and Bishop Lany lived there too till he was translated to Ely nor were they ever accused or complained on for it 4. That Lincoln might not think I was unkind and neglected them I sent them 100 l. of which 50 l. to the Church and the other 50 l. to the City and since that I gave the City 20 l. towards their Expence in renewing their Charter which none of my Predecessors have done and yet I only must be accus'd and uncharitably condemn'd by my Enemies Causa indictâ inauditâ Ah! my dear Friend it is not my absence from Lincoln or any of those little things they I mean the Popish Party object against me which troubles them but that which indeed sets them on to calumniate me is they know I am an Enemy to Rome and their miscalled Catholick Religion and God willing while I live shall be so hinc illae Lachrymae I have been Loyal to my good King and dutiful to my holy Mother the Church of England and pardon my confidence I have done them more faithful and better service than any of mine Enemies have or can And notwithstanding any discouragements I shall God inabling me continue to do so I am not afraid to anger my Popish Enemies or of any mischief they can do me I serve a most gracious and omnipotent God who can and I hope will deliver me from their Cruelties and if not they shall know that I will never worship the abominable Idols they have set up I have something which in convenient time I shall publish which will anger them more than any thing I have yet done For what you mention of Henry 8. that his Marrying his Brothers Wife was only against the Judicial Law of the Jews is evidently true such a Marriage is not against the Law of Nature For 1. Cain and Abel could not possibly marry any save their Sisters yet God who never commands any thing against the Law of Nature commanded them to increase and multiply who could not lawfully multiply but by lawful Marriage 2. Sarah was Abraham's Sister Gen. 20. v. 12. and God himself saith that she was his Wife Gen. 20.3 but had it been against the Law of Nature to marry a Sister she might have been his Concubine but not his Legal Wife For 't is both Law and Reason Contractus contra Naturam initus est nullus 3. In the Levitical Law God who never does command any thing against the Law of Nature commands a Brother to take his Brothers Wife to marry her to raise up seed to his Brother But the thing is evident and needs no further proof For what you desire concerning Calvin's Opinion on Deut. 13.6 9. and Zech. 13.3 His Opinion is on Zech. 13.3 That these penal severe Laws do bind us under the Gospel his words there are these Sequitur ergo non modo legem illam fuisse Judaeis positam quemadmodum nugantur fanatici homines so I am a Fanatique in honest Calvin's Opinion sed extenditur ad nos etiam eadem Lex c. yet 't is evident those Laws were never given to th Gentiles Rom. 9.4 Eph. 2.12 and therefore neither did nor could bind
Shilling the third must be a Groat and a fourth of that three pence namely the groat must be a penny which is the twelfth of a Shilling was in Abby Lands suppress'd And consequently the unsuppressed Abby Lands are a fourth of the whole by the former Computation that is to say three pence in the Shilling which according to Sir William Pettys Calculation is tâ—o Millions per Annum the whole Revenue of the Land being reckon'd by him to be per Annum 8 Millions The Number now of the English Levites i. e. our Levites and their Wises and Children being 60000. and the People of England being according to his Calculation six Millions they are but the one hundredth part of the whole People so then a hundredth part of the People hath a fourth And then every one with another may seem to have the twenty fifth i. e. twenty five times one with another as much as the Laity have one with another That is to say more than double what they had in Israel But then if we consider the forty eight Cities the Israelitish Levites had with other Emoluments the ballance between their Levites and ours may perhaps be equal If Popery were here in England the Levites would be but 10000. as being hinder'd from Marrying which Ministers now generally do And supposing they had none of the Abby Lands back again the 10000 would have to live upon now what now maintains 60000. and consequently one Priest would have as much as 150. now have The Kings 10ths here would then be 200000l a year Pondere Mensurâ Numero Deus omnia fecit Mensuram pondus numeres numero omnia fecit Facile est inventis addere The Bishop being not more ready to teach than to receive information in any thing and being satisfied with the measures of Calculation taken in this Paper was willing that the World abroad as well as here at home should be illuminated in this matter And thereupon sent to Sir P. P. his final thoughts drawn up in Latine the which so accurately setting forth what proportion the number of the Levites held with the number of all the People of the other Tribes are as followeth viz. 1. Numerus Populi Israelitici ab Anno aetatis 20 Juxta Mosis Computum Num. 1.20.46 erat 603550 2. Numerus Levitaruus a primo aetatis Ménse per Mosem computatus Numb 3.39 erat 22000 3. Numero primo per secundum Diviso quotus erit 27 9550 22000 4. Ex hoc igitur Calculo Evidentèr Constat numerum Populi Israelitici licet ab Anno aetatis 20. computatio instituatur continere numerum Levitarum licet a primo aetatis mense numerentur 27 9550 22000 5. Sed supposito quod numerus populi annum 20. nondum assecuti aequalis sit numero populi post dictum Annum superstitis Quaeritur quae sit proportio inter Levitas a primo aetatis mense numeratas populum ab eodom Termino numeratum Hoc ut Constet 1. Datus populi numerus 603550. est duplicandus eritique numerus 1207100 2. Dividatur dictus numerus per numerum Levitarum 22000 eritque quotus 54 22000 19100 3. Sed si dictus numerus 603550. per dimidum numeri Levitarum 11000. dividatur tum quotus erit 54 11000 9550 4. Hinc Constat quotum in utraque Divisione non esse eundem quantum ad numerum reliquum divisore minorem quia 1. In priori Divisione est 19100 2 In secundâ 9550 3. Est Ideo prior numerus posteriori duplo major bis enem continet 9550 4 Numeris enim duobus postremis additis oritur numerus Ex Tribus ultimis primus 19100 If the Reader hath the curiosity further to entertain his thoughts about this subject he may consult Sir Peter Pets Happy future State of England Printed for William Rogers at the Sun over against St. Dunstans-Church in Fleet-Street Where he will find the Number of the Levites thus adjusted in page 93. The Index before the Book will direct any Reader to more Calculations about the Clerical Revenue than he will perhaps find from all other Authors And this Author doth particularly deserve the thanks of our English Clergy for his Animadversions on the most subtile ingenious Book that ever was writ against them in p 160. 161. c. And where to p. 167. he demonstrates the present Clerical Revenue of England to be reasonable and necessary and very far from excess in its proportion And all future assertors of the same may usefully crave aid from his Calculations in that Book about it A Letter to Mr. R. T. Concerning the Confirmation of the Order of the Jesuites the Numbers of that Order c. FOR the Jesuites their Order was first confirm'd Anno 1540. and the worst Weeds and Vermin multiply most they were grown so numerous that in the Quarrel between the Pope and the Venetians Claudius Aquivina General of the Jesuites offer'd to assist the Pope with 40000 of his own Society on this Condition That all those of his Society who were slain in that quarrel should be Canoniz'd Since they are vastly multiply'd to a prodigious number of Persons some Clergy and in Orders some Laiques of both Sexes and Colleges and a vast Revenue so that they neither want Men nor Mony to do mischief That which is most mischievous to England is the Colleges they have the Government of them for Engâ—ish Fugitives and training up the Sons of our Popish Nobility and Gentry which have been constantly sent thither and infected with impious Principles destructive to our Church and State and then sent over hither to practise them For their Colleges they have one at (a) Vid. Camdens Elizab. English pag. 216 c. Doway Founded Anno. 1568. Eliz. 10. by Card. Allen's means to which the Pope allow'd a yearly Pension Another at Rome founded by Gregory XIII Another at Rheimes Another at Validolid in Spain and if I forget not another at Salamanca They take an * Camden ibi pag. 577. vid. Bullarium Romanum Romae 638. Tom. 2. pag. 219 220. vid. ibi Bullam institutionis Collegii Anglici in Vrbe lib. 4. dictae Bullae 16. 17. de Juramento c. Oath when they are admitted into those Colleges to come into England when their Superiours send them to promote quantum in se est the Catholick Cause that is in plain English Rebellion and Heresie which they have industriously and impiously done especially since the (b) Camden â—b pag. 217. Jesuites first came into England which was Anno 1580. Eliz. 22. How they got Money to defray the Charges of their Missions and their Persons imploy'd in mischief you may be sure they will not tell us in Print but the World knows they have and give great Summs to such purposes Holt a Jesuite offer'd one (c) Camden â—b pag. 440. Edward York 40000 Duckats to kill Q. Elizabeth and before (d) Idem ibid. â—ag 430. that 50000 Duckats
were promised and by agreement contracted for to It was Lopes Jew call'd â—he Queens Physician one who undertook to Poyson the said Queen These are good Summs imploy'd to impious and bad purposes and are rais'd sometimes by the Jesuites themselves who are very Rich though they have vow'd poverty sometimes by the Pope the King of Spain Regulars of other Orders besides the Jesuites or our English Papists for all concurr to propagate the Catholick Cause God Almighty confound their Conspiracies and though we deserve it not preserve the bleeding Church and Nation Tuus T. L. A Letter Censuring the Trent Council's denying the use of the Cup to the Laity in the Eucharist My honour'd Friend IN answering to yours I shall acquaint you that in the Chapter and Session of the Trent Council you mention it is determin'd that it is not necessary that Lay-men and Priests who do not Consecrate should receive the Cup because say they there is no Precept which requires Communion in both kinds and therefore the Church has power salvà Sacramentorum substantiâ to add and take away some things in the administration of them But 1. It is evident in the Text that our Blessed Saviour expresly commands that they should all have the Cup Drink ye ALL of it Mat. 26.27 he does not say so of the Bread but only take eat so that they might with some more pretence have taken away the Bread 2. It is also certain that to drink the Cup is as much of the Substance of the Sacrament as to eat the Bread For as Meat and Drink are substantial parts of our food to nourish our Bodies in a natural way so the Bread and Wine in the Sacrament are substantial parts of our food to nourish our Souls in a Sacramental and Spiritual way 3. If there be 20 Priests at the Mass in the Church of Rome only one of them he that Consecrates receives the Cup And yet at the Institution there were 12 Priests the twelve Apostles none of which did Consecrate and yet all receiv'd the Cup Mark 14.23 So that it is very observable that concerning the Bread it is only said Take eat this is my Body But there is nothing express'd in any of Gospels that he bid them all eat or that they did all eat Whereas for the Cup we have 1 an express command in Matthew Drink ye All of this 2. And St. Mark as expresly tells us they did ALL drink it And therefore the Church of Rome had ill luck to take away the Cup seeing they might have taken away the Bread with less scandal to their Cause for acting against the express commâ—nâ— of our blessed Saviour who does 〈◊〉 expresly command them all to eat the â—read 2. But besides this Institâ—tion of the Sacrament in both kinds aâ—â— Christian Churches in the World both Men and Women Clergy and Laity receiv'd it in both kinds for above 1100 years after our blessed Saviour and all Christian Churches except Rome do so to this day That all in the Roman Church receiv'd in both kinds to omit many others we have the most signal Testimony of Cardinal Bona who is yet living or lately dead for there is an Epistle of his to the Bishop of Condom's Book dated Jan. 1672. This good Cardinal expresly says what I have done as you may see in his own words in the (a) SEMPER VBIQVE ab Ecclesiae primordijs usque ad saeculum 12. sub specie panis vini communicarunt fideles caepitqu paulatim ejus saeculi initio usus Calicis obsolescere plerisque Episcopis eum populo interdicentibus ob periculum irreverentiae effusionis Card. Bona. Rerum Liturgicarum lib. 2. Cap. 18. pag. 492. Editionis Romae 1672. Margent But they tell us that the whole humanity of our Blessed Saviour Body and Blood is in the Host and so the Laicks have the blood in that Host or Wafer Though this be a stupid and prodigious errour yet admit it that the whole body and blood of our blessed Saviour be in the Wafer or Host as they call it yet certainly they do not what our blessed Saviour requires drink the blood in that dry Wafer I am Sir Your Affectionate Friend and Servant T. L. A Letter charging the Tenet of the lawfulness of the burning Heretical Cities on the Church of Rome Sir IN obedience to your Commands I shall return some answer to the Queries you propose 1. Then when you inquire whether the Church of Rome may be justly charged with that Doctrine of burning Towns wherein Hereticks are though many Catholicks be in them I answer 1. That old Abraham as honest and just as the Pope no â—isparagement to his Holiness thought it (a) Gen. 18.23 24 25. unjust for God himself who is infinitely just and good to burn Sodom had but ten or any just Men been in it 2. But the Pope thinks otherwâ—se and I believe we may justly say it not only on him or particular Papists but to the Popish Church For 1. It is certain that their Canonists generally even the most approved and greatest of them such as John Semeca the Glossator on Gratian Cardinal Turrecremata c. hold and vindicate that Opinion The (a) Can. si audieris 32. Cap. 23. l. 5. Canon which you mention is taken out of Moses his (b) Deut. 13. Law by which Cities were to be burnt for the Idolatry of some And though Cardinal Turrecremata as you well know says truly that that was a Judicial Law and bound the Jews only to whom only it was given yet he adds that in the New Testament (c) DEBENT LONGE MAGIS in Nov. Testamento talia praecepta institui instituta servari Ad dictum Can. Si audieris §. 3. MUCH MORE OVGHT there such a Law to be MADE against Hereticks and OBSERV'D Now this Doctrine has never been condemn'd or censur'd as erroneous by the Church of Rome and then quae non prohibet peccare cum possit jubet Consult all their Indices Expurgatorij the Spanish Belgique that of Portugal c. And if you find that Doctrine damn'd in any of them I will recant 2. Nay 't is so far from that that the Books which assert this Doctrine are publish'd with the approbation and commendation of their Censores Librorum who are appointed by their Church by the (d) Nulli liceat imprimere quosvis libros de re bks sacris neque illos vendere aut apud se retinere nisi prius examinati probatique ab ordinario c. Câ—ncil Trident. Sess 4. In decreto de Editione usu sacrorum librorum Decree of the Trent Council to examine all Books which write of Sacred Things and meddle with Scripture as this and all their Canons do and not to permit them to be printed sine Licentia Superiorum without the care and approbation of their Superiours So that it is evidenâ— that the Books which maintain this Doctrine
and therefore not in the Year 1579. as Marca saith For that Excellent and most Faithful Historian tells us That at (a) Thuanus Hist Tom. 4. lib. 94. pag. 361. Magno caloris aestu contentio de Tridentina Synodo promulganda toties agitata denuorenovata est that time Anno 1588 The business of promulging and receiving of the Trent Council in France was earnestly press'd and tho it had been long desired yet the receiving of it had been always (b) Novis difficultatibus subortis promulgatio Synodi tam diu expetita retardaretur Ibidem hinder'd And how stoutly the promulgation of it was then opposed the same Thuanus there tels you But that the French do not now receive the Trent Council not in rebus fidei may farther appear 6. The whole Clergy of France declare 1. That (c) In their Assembly March 19. 1682. a Council is above the Pope 2. That he has no power in Temporals in any Princes Dominions 3. That he has no power to depose Princes 4. Nor to absolve Subjects from their Oaths of Allegiance 5. That he is not Infallible And tho the Pope declare by his Bull that all those are (d) Bulla data Romae 11 April 1682. Improbamus rescindimus cassamus c. null yet the French King ratifies (e) In an Edict registred in Parliament 23 Marcb 1682. and confirms them all Now these Five Propositions contradict many things in the Trent Council which are de fide at Rome 7. There is a (f) The Acts of the General Assembly of the French Clergy in the Year 1685 c. That 's the Title of the Book Book lately made by the General Assembly of the French Clergy and presented to the King July 14 1685. In which Book they cite in the Margent their new Trent (g) This Trent Creed in most of the Editions of the Trent Council is at the end of the Council but in the Edition at Antuerp 1633. which is the best it is in the Body of the Council Sess 24. pag. 450 451. Creed that is some part of it For the last of it they cite is pag. 38. of that Book and leave out the last part of that Creed which is contained in these Words Caetera item omnia à sacris Canonibus oecumenicis Conciliis ac praecipue à sacrosancta Tridentina Synodo tradita definita declarata indubitanter recipio ac profiteor simulque contraria omnia Haereses quascunque ab Ecclesia damnatas rejectas anathematizatas ego pariter damno reiicio anathematizo Hanc veram CATAOLICAM FIDEM extra quam nemo salvus esse potest quam in presenti sponte profiteor veraciter teneo eandem integram usque ad extremum vitae spiritum constantissime retinere confiteri atque abillis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me est curaturum Ego idem N. spondeo voveo juro c. These be the Words which the French Clergy leave out in their Book above mention'd And great reason they had so to do for if they admitted this part of the Trent Creed then goodnight to all the Liberties of their Gallican Church For 1. By this part of the Trent Creed they are bound to believe and profess OMNIA à concilio Tridentino traditâ definita declarata c. 'T is not only matters of Doctrine and definitions of Faith but OMNIA definita tradita And 't is most certain that the Council intended both matters of Discipline and Doctrine 2. In the foresaid words of their Trent Creed a firm belief is required to be given OMNIBUS in Conciliis Oecumenicis traditis And then all their Liberties of the Gallican Church are gone For their Sanctio pragmatica which is the authentick comprehension of them is damn'd and abrogated by Leo (a) In Bulla data Romae 14 Cal. Jan. Anno 1526. X. approbante Concilio In their General Lateran Council 3. By the words of this Creed they are to receive OMNIA in sacris canonibus tradita and then fare-well to all their Gallican Churches Liberties For their Sanctio pragmatica is expresly (b) Extravagant communes lib. 1. Titulo 9. De Trig. pace cap. 1. damn'd and abrogated in their Canon-law by a Bull of Pope Sixtus quartus 4. Again the Words above mention'd which the French Clergy left out of their Book are a part Fidei Catholicae extra quam non est salus And therefore if the French do not receive as questionless they do not this part of the Trent Creed then 't is evident they do not receive what P. de Marca would have us believe Definitiones fidei Concilii Tridentini Obj. But Sir P. Pett mentions Cabassatius in his Letter that the Trent Council was received in France Anno 16â—5 Sol. I confess he says that it was receiv'd that year in Generali conventâ—s Gallicani Cleri (c) Notitia Conciliorum per Joh. Cabassutium Lugduni Anno 1672. pag. 720. sub Ludovico 13. But 1. Father Paul of Venice a far more credible Author says it was not received Anno 1616. and so it could not be received Anno 1615. 2. He says it was received that year a Clero Gallicano sub Ludovico 13. But he does not say that the King received it only the Clergy received it And Pet. de Marca in the places above quoted expresly says That the Clergy very frequently petition'd their Kings to receive that Council but their Kings as Marca grants would never give their consent without which consent it could (d) Decreta conciliorum legis Vim in Gallia non habent nisi recepta a clero regia authoritate munita Marca de concord Sacerd. Imperii lib. 2. cap. 17. §. 7. pag. 133. not be received in France That God Almighty would be graciously pleased to bless your Lordship your Noble Family and Friends is and shall be the Prayer of My Lord Your Lordships most Obliged Thankful and Faithful Servant Thomas Lincoln Another Letter to the same Person of the same Subject Right Honourable and my very good Lord SInce my last Letter I have remembr'd and found a passage in an excellent French Historian which will be of signal use to make it appear that the Trent Council was never received in France The Historians Name is Barthol Gramondus The Title of his Book this Historiarum Galliae ab Excessu Hen. 4. libri 18. Authore G.B. Gramondo in sacro Regis Consistorio Senatore in Parliamento Tolosano Praeside Tolosae 1643. In this Book Gramondus tells us that in the (a) pag. 57. Year 1615. the year in which Cressie out of Cabassutius says the Clergy received the Trent Council There was a Convention of the three Estates In which the receiving and Promulgation of the Trent Council was (b) Proposita a clero Concilii Tridentini promulgatio molliendae invidiae adjecta est haec
viz. the Turbervils In Carmarthen not one In Denbighshire but one And it may be worthy the Readers knowledge that Sir William Petty a great Master of Numbers and Calculations having in the late Reign of King James enquired from some of his R. C. Bishâ—ps what Numbers of Children they had Confirm'd throughout the Kingdom gave his judgment that all the Papists in England Men Women and Children were but 32000. And that George Fox in 44 Years hath made more Quakers five times than the Pope of Rome and all his Jesuits and other Emissaries have made Papists But as to the defectiveness of that Survey as to the Non-conformists the following Memorial was given by Sir P. P. to one of King James's Ministers viz. Whereas in the Survey of tâ—e Numbers of several Religionary Persuasions within the Province of Canterbury above the Age of Sixteen returned in the Year 1676. the Total of the Nonconformists there return'd was 93154. and consequently the Nonconformists under the Age of Sixteen doubling the aforesaid Number there made the Total of all the Nonconformists there to be but 186308. The defectiveness of the said Survey does most plainly appear by the instance of the short return there as to the Diocess of London For that Survey making the Conformists above the Age of Sixteen in that Diocess to be 263385 and the Nonconformists there under that Age to be 20893. and the Papists there under that Age to be 2069 makes by doubling that Total with those under the Age of Sixteen Years to be but 286347. Whereas Sir William Petty by his late Printed Calculations hath made the Number of the People of London to be in all 696360. But the Diocess of London taking in all the other places in Middlesex that are without the Bills of Mortality and taking in likewise all Essex and part of Darthfortshire it appears thereby how extreamly defective the return of the Total for the Diocess of London was For the County of Essex bearing a two and twentieth part of the Taxes of this Kingdom and supposing the whole Kingdom to have but 7000000. the Number of People in Essex at that rate will be 318181. And in Fine as I have in another Paper set down the Total of the Burials and Christenings for the Year 1686 the Registred Christenings being near one Third part less than the Burials it may be thence inferr'd that near a Third part that Year were Nonconformists and so if we should Accompt the People then within the Bills of Mortality to have been but 600000 the Nonconformists there then were about 200000. The Reason of this Calculation of a third part being then within the Bills of Mortality Nonconformists is that the Christenings do there in common Years reverâ exceed the Burials the which appears out of the Amsterdam and Paris Bills of Mortality and where Christenings are carefully Registred But within the London Bills the Christenings of Nonconformists Children are not Registred SIR P. Pett judging it might tend to the publick benefit of Mankind to have the Lord Secretary Falklands Works Publish'd together in one Volume in Folio wrote to the late Bishop of Lincolne a large Letter acquainting his Lordship with his design about the same and that in his Lordships Life to be writ before the Book he intended a short Relation of some Memoirs wherein the Lord Falklands great Wit and Moral Perfections were Conspicuous And with the materials of which he was supplied in Discourse from the Lord Chief Justice Vaughan Mr. Robert Boyle and the Lady Ranalagh his Sister and Mr. Abraham Cowly and Mr. Edmund Waller who all had the Honour of his Friendship and frequent Conversation The two latter Persons having Celebrated his Lordships worth in their Immortal Poems and Sir P. told the Bishop he intended to Print their Verses before his Works And Sir P. Considering that the Bishop had often mention'd to him his frequent Conversation with my Lord Falkland at his House at Tew he thought fit to engage the Bishop to furnish him with some materials of Facts relating to his Lordship that might be worthy of the knowledge of the World Sir P. further mention'd it in his Letter to the Bishop that beside the great Learning Reasons and Judgment expess'd in my Lord Falklands Printed Writings there is an incomparable happy mixture of so much of that Great Beautiful Charming thing call'd Wit that the measures of Decorum would admit no more according to that known saying of Mr. Cowley in his Ode of Wit Rather than all be Wit i. e. in writings let none be there And therefore Sir P. thought that the publication of that Lords writings would be serviceable to future Writers as a standard for their measures to be govern'd by Sir P. further took notice in his Letter with what great Honour to my Lord Falklands Memory Mr. Marvel in p. 387. of the second part of his Rehersal Transprosed refers to two of his Lordships Speeches in the Long Parliament the first whereof concerning Episcopacy he saith begins thus He is a great stranger in Israel who knoweth not c. and the other at the delivery of the Articles against my Lord Keeper And Sir P. further observ'd how in the Printed Papers that passed between the late Earl of Clarendon and Serenus Cressy both the Antagonists agreed in their Celebrations of my Lord Falklands and how that Earl in p. 185. of his Animadversions on Cressys Book against Dr. Stillingfleet mentions the Lord Falkland to be a Nobleman of most prodigious Learning of the most exemplary manners and singular good nature of the most unblemish'd integrity and the greatest O nament of the Nation that any Age hath produced Whereupon the Bishop return'd him the following Answer and which he concludes with bearing his Testimony as I may say to some former writers of Loyalty My Ancient and good Friend I Have receiv'd yours and am very glad to hear by any hand especially your own of your health which I pray God continue to his glory your Countries good and the comfort of your Friends I return my thanks for your long Letter though being yours it did not seem so to me You are pleased to inquire after many Books and their Authors and require me to give you my Judgment and Character of both For my Judgment quod soâ—o quam sit exiguum I shall freely give you my Opinion sine ostentatione aut odio partium And here first it seems that you are about publishing my Lord Viscount Falkland's Life and Writings I have none save what are publish'd and in Print For his Person you do and truly suppose that I was acquainted with his Lordship in Oxford when he was Secretary to his Majesty Charles I. and you think that I may say something to his Honour Really Sir Peter I had the honour to be acquainted with that Illustrious person and did and do know that both his natural and acquired parts were exceeding great he was even in those â—â—bâ—llioâ—s
some others of their own Writers 4. Whereas that Popish Calendar asserts That the Papists in the Powder Treason and Conspiracy were Desperador's of a Religion which detests such Treasons And that all sober Catholicks utterly detest that and all such abominable Conspiracies our Prefacer to that Answers 1. That he easily grants those Gunpowder Traitours to have been indeed Desperado's or Desperate Villains because none but such could have been capable of so Devilish an attempt nor so Abominable Conspiracy as the Calendar truly terms it against their King and Country But then if those concern'd in that Plot were only Desperado's and not sober Catholicks he would fain know what those Great and Learned Popish Writers were who in writings approved by their whole party so highly commend those Gunpowder Traitours and other of their Faction justly Condemned and Executed for High Treason and who tell us they lived like Saints and died like Martyrs And was their renowned Father Parsons sober when he says of Garnet a Principal Gunpowder Traitour that he was an Innocent Man who suffered injustly That he lived a Saints Life and accomplish'd the same with a happy Death dying in Defence of Justice And was not his Brother Petrus de Ribadenira of the same Society a sober Man as well as the approvers of his Book Intituled a Catalogue of the Writers of the Society of Jesus Printed at Antwerp 1613. pag. 377. In the Index of the Martyrs when in the said Book he reckons Garnet Southwell Oldcorne c. Gunpowder Traitours amongst the Martyrs of the Jesuitical Society as likewise Campian who was justly Executed for (a) Cambdens Eliz. an Reg. 24. lib. 3 pag. 239. 240. High Treason whom he ranks among The most Renowned and Famous Martyrs of Christ And not to trouble the Reader with more Testimonies to prove a truth notorious to all that will Read their most approved Authors our Prefacer out of many only adds what one Abraham Bzovius in his Book of the Roman Pope or Pontif written to prove the Popes Extravagant Power to Depose Kings c. asserts and how rarely well he proves his Doctrine by the conformable practice of his Popes when he gives us a Catalogue of about (b) Abraham â—â—zoâ—ius de Pontifice Romano cap. 46. p. 611. 30. Kings and Princes deposed or by Solemn Anathema's Curs'd and Damn'd by the Pope and cites about (c) â—zovius ibid. pag. 619 620. 200 of their most Learned and famous Authors to prove and justifie it and how passing from them to Campian and the Gunpowder Traitours justly Executed in England for their Treasons he further boasts That an (d) Abraham 〈◊〉 â—bi◠〈◊〉 â—6 pâ—g â—â—â— â—ol 1. innumerable Company of English Martyrs following their Captain Edmund Campian taught the same thing that is they taught the Popes unlimited Supreâ—acy and pretended Power to damn and depose Kings and authorise their Subjects to take Arms against them they being alledged to no other end So that with them Treason and Innocence Traitour and Martyr seem to signifie the same thing which premises consider'd our R. Prefacer appeals to any sober and unprejudiced Reader whether such desperate and received Principles viz. That an Excommunicate or Heretick i. e. Non-popish King is ipso Facto devested of Majesty and all Royal Authority and vested with the Character of a Tyrant and Enemy to the Roman Catholick Cause and consequently may be killed c. And that such as ingage in any such impious design if they miscarry and suffer for it as 't is hoped they always will do as they have done hitherto are Famous and Renowned Martyrs of Christ and whether the certain assurance such Resolute Villains have that if they should change to suffer for any such attempt instead of being branded for Traitours they shall stand exalted in Red Letters in their Calendar and be magnified for Martyrs whether all this can be otherwise than a mighty encouragement to them to any Plot or Conspiracy how black and impious soever especially when they shall consider it not only to be Glorious and Meritorious thus to promote their Cause but their bounden duty so to do when the Jesuits give the Word And whether all this again can be less incouragment to them to design and Execute any conspiracies against any whole Nations of Protestants as well as their Princes whom they look upon as the worst of Hereticks and Prescribed Enemies of their Church not worthy to live in the World as being Condemned by the Popes Supream and Infallible Sentence to be Prosecuted More Romano with Fire and Sword Certainly such an Opinion says our Prefacer true or false must needs put them on with a strange fury to endeavour the utter Extirpation and ruine of those they believe to be such impious villains and so hated of God and Man And though our Prefacer Confesses he knows some of that Party and hopes there may be more of a better temper yet to shew his Readers what Opinion the Popish party have generally of Protestants both Prince and People here in England he inserts their Character of us in the Words of a Popish Pamphlet Publish'd since the late King Charles's Restauration to Poyson their deluded People with a hatred of all Protestants and of their Religion In which Pamphlet are these Assertions viz. 1. That the Protestant Religion is a Cheat Heresie and Heathenism pag. 3. 2. That the Protestant Bible is no more the Word of God than the Alcoran of the Turks pag. 4. 3. That all Protestant Bishops Ministers c. are Priests of Baal Cheaters and false Prophets ibid. 4. That they are false Bishops (a) Pope Pius in his Bull 4. of Damnation and Excommunication against Q. Elix An. 1570. §. 2. Calls them Wicked Preachers and Ministers of Impiety Sons of Iniquity and Fathers of Mischief and Antichristian ibid. pag. 16. 5. That the Protestant Religion is Ridiculous and Idolatrous 6. Again that all Protestant Bishops and Ministers are Priests of Baal Ministers of Satan and Enemies of God and our Souls pag. 32. 7. And lastly he adds that the King and the Parliament were Sectaries and Hereticks ibid. pag. 32. Which Pamphlet has this Title viz. Miracles not Ceased By A. S. London 1663. And contains as is pretended in the Title Page The most Glorious Miracles wrought by a Roman Catholick Priest about London and Westminster in 1663. in Confirmation of the Holy Roman Catholick Faith which Priest is there termed a Holy Man of God and is said pag. third to be sent by God to do Miracles in Confirmation of the Holy Roman Catholick Church and her Doctrine pag. 15 16. Our Prefacer tells us the words he has cited are that Popish Authors own words and the Articles of Impeachment he brings against Protestants and that he pretends he has clearly proved some of those Articles in another Book of his which he Intitules The Reconciler of Religion for so he calls it pag. 3. of the above cited
justification of Abraham the Father of the faithful and all his Sons are justified in his likeness The Works of the Ceremonia and Judicial Law were in his Justification excluded for there was then neither of those Laws But the Apostle in Rom. 3. doth exclude the works of the Moral Law in the Business of Justification Yet in ver 31. of that Chapter 't is said Do we then make void the Law through Faith God forbid Yea we establish the Law But now the Ceremonial Law is not established by Faith for it is abrogated Moreover others of those Writers tell us That our first Justification is by Faith but our second Justification is by Works But what they call by that Second is Sanctification and not Justification And some of them say we are justified by the Works of the Moral Law but not by those Works ' which go before Faith but those which follow it and spring out of it But we say That Believers sin afterward and so cannot be justified by any Works afterward Their Good Works after Faith are imperfect And if we should suppose they were not yet those Good Works which follow Faith cannot satisfie God for any sins committed before it And for one Sin committed before Faith God may justly condemn a Man though he be holy afterward For every man doth owe God full Obedience to the utmost of his power in every moment of his time See Pauli Testardi Synopsin naturae gratiae who acutely and well handles the Doctrine of Justification by Faith Thesi 194. Imperium pot stâ—tis Supremae non solâ—m civilia sed sacra Complectitur POtestas here is not taken for power in the Abstract but in the Concrete for the Person who hath this power vested in him Thus the word is used in Lucan Discubuere Reges Majorque Potestas Caesar adest So St. Austin useth it De verbis Domini in Matth. Serm. 6. Si aliud Imperator aliud Deus jubeat Major potestas est Deus So S. Paul takes it in the 13th of the Romans where the Persons are clearly brought in claiming obedience as the higher powers Now as to these Persons having power in things Sacred we are to consider things as Sacred in a double manner 1. Ex Naturâ suâ So God and every Person in the Trinity is Holy Not by the force of any Law or Institution but of themselves and their own Nature And of such Sacred things we do not speak 2. Some things are Sacred ex Instituto Divino So under the Law the Priests Tabernacle and first Fruits were Holy and things Consecrated to God 3. Some things are Sacred ex instituto humano and these are things which are not so in their own Nature but are so by the intervening of Authority And such things according to the Civil and Canon Law are 1. Tempora Sacra as dies fasti and solemn Seasons for some weighty Causes Consecrated to God 2. Holy places as Temples 3. Personae Sacrae as Ministers of the Gospel 4. Res Sacrae As Holy Vessels Vestments the Revenues of the Church and things Dedicated to God Things are said to be Sacred if they are separated from a Profane to a Sacred use So R. David Kimchi on Isa 56.2 Diem Sanctificare est à profanis usibus separare And the Holiness of any thing is effectively as from its productive Principle by the Action of him who did separate it from a profane use to the use of the Church and by giving it transferr'd his Propriety to God But formally it consists in the Habitude and Relation which it hath to God its Possessor and to Holy Uses namely of the Church and to Holy ends the Glory of God and good of Men. So that these things have no absolute or inherent Holiness in them but only a relative one Now we say that the Supreme Power doth intra ambitum suum take in these things This is proved by Grotius in a Book by him Writ for that purpose which may be consulted as likewise Hooker in the 8th Book of his Ecclesiastical Policy and Paraeus on the 13th of the Romans And here we affirm first that Sacra Tempora are subject to the higher Powers But Times are Holy in respect either of Divine or Humane Institution 1. Of Divine as the Sabbath and such Days were appointed by God under the Old Testament And the Magistrate had no power to alter such Times nor suffer any so to do This is clear out of Eusebius on the Life of Constantine the Great the Theodosian Code and the Novels And so as to other Festivals The Maccabees made some solemn Festivals to be observed At the Observation of which Christ was present St. John 10.22 And as to things given to God they cannot be alienated The expression of giving things to God is used 1 Chron. 29. And in the Charters where the Religious use of things is specify'd the Style is Concessimus Deo Now the propriety by such Donations is in a special manner transmitted to God So Sacerdos is call'd in Scripture a Man of God And the Temple set apart for him the House of God And Christ calls it so My House is called the House of Prayer And the Sabbath is called the Lord's Sabbath the first Day of the Week the Lord's Day The Propriety is according to all Laws transfer'd to the Donatarius See for this the 167th Rule of Law in the Digests de Regulis Juris non videntur data quae eo tempore quo dantur accipientis non â—iunt And here we say that the Chief Magistrate hath no power to alter things wherein God is the Proprietary Quod meum est sine facto meo ad alium transferri non potest saith the Rule of Law But yet we say that Imperium potestatis supremae sacras personas actiones sacras Complectitur For First Sacred Persons may be considered as Members of the Commonwealth and so they are all subject to the higher Powers And Secondly As Members of a Church and so they are subject too to those Powers even in Ecclesiastical things However the Papists deny this to prop up the Supreme power of their Popes But here we must consider that in Ecclesiastical Persons there is a twofold Power 1. The Power of Order which by their Function they have to Preach God's Word Administer the Sacraments and confer Orders And this Power is wholly Spiritual and derived to Holy Persons from Christ independently on any Secular Power This Power Christ gave to his Apostles and they to others whether Secular Powers would or no So that the Secular Magistrate cannot be said to Confer this Power nor to exercise the proper Acts of it Nor can he Ordain a Presbyter or give the Sacrament But yet even as to this Power Sacred Persons may be said thus Magistratui subjacere First As he may compel them to do their Duties and to execute their Spiritual Functions if they are remiss Secondly As
prophanare Vnde Sacerdos quantumcunque polluâ—â— existat divina non potest polluere Sacramenta quae purgatoria cunctorum pollutionum exiscunt The Sons of Eli the High Priest are called Sons of Belial and such as knew not the Lord 1 Sam. 2.12 yet 't is not to be doubted but that their Administration of the Holy things was useful and profitable to God's People Yet this we must say that though the sinfulness and prophaneness of Ministers cannot directè and per se make the Sacrament invalid it may indirectly and per accidens occasion the Sacraments not doing the People so much good as might otherwise have happened And thus the Sons of Eli 1 Sam. 2.17 are said to have made some abhor the offerings of the Lord and v. 24. to make the Lord's People transgress I shall now proceed to shew that the Validity of the Sacrament depends not on the intention of the Priest The Papists say first in general that the intention of the Priest is required And that Secondly By Intention they understand Voluntatem faciendi quod facit ecclesia Bellarmine takes a great deal of pains to clear this Tenet of the Church of Rome from absurdity But Omnia cum fecit Thaida Thais olet God as the King of all sends his Ministers of the Gospel as his Embassadors Now what matter is it what the Embassador intends if he delivers his King's Message well If a Man gives a Gift and sends it by another the intention of the Giver is only considered and not that of the Messenger But to urge the matter more closely if the efficacy of the Sacrament depends on the intention of the Priest then according to the Papists will it be in his power to deprive the People of that and even of Salvation it self And then again none but the Priests themselves can tell whether Idolatry be committed or no. For Papists are bound to â—orship the Consecrated Bread Cultu latâ—â—â— and they all grant that if after Consecration the Bread should not be Transubstanâ—â—ated they are gross Idolaters Now who can tell what the Priest intends in Consecration Moreover since Order is a Sacrament with the Romanists that they cannot know the intention of the Priest it must necessarily follow that instead of their being able to know that their Pope is Infallible they are not able to know that he is a Pope at all For he cannot be a Pope unless he was made a Bishop But whether he was ever made a Bishop or whether he or any else in the Câ—urch was ever Baptized and made a Christian none but the searcher of Hearts knows And so it must necessarily follow that all Papists while such must perpetuae incertitudinis vertigine acti in aeternum dubitare But so absurd is this Tenet of the intention of the Priest as essential to the validity of the Sacrament and the ill Consequences of it so very many that we are told it out of the History of the Council of Trent a Bishop in that Council Disputing largely against it the Historian saith of him Tantae erant rationes à se adductae ut caeteros Theologos in stuporem dederant Vide fis Historiam Tridentinam lib. 2. p. 276. Leidae â—editam Anno 1622. Of a Presbyterian Divine reporting publickly That Bishop Sandersoâ— died an Approver of that Sect and of a Paper attested by Bishop Barlow to the contrary and of the contrary likewise appearing out of Bishop Sanderson's last Will and Testâ—ment OF the shameful Calumnies of Papists in reporting that some of the Fathers of our Church died Papists though they had been the greatest Zealots against Popery an Instance is given by one who was a Convert from the Church of Rome to that of England and Authour of a Book call'd The Foot out of the Snare Printed at London Anno 1624. and where in pag. 18. he mentions how Dr. King Bishop of London in a Sermon on the 5th of November had represented the Jesuits and Jesuited Papists as notorious Architects of Fraud and Cousenage and saith that the Bishop spoke those words prophetically as by a kind of fore-instinct how he should in his memory suffer by their Forgeries the which he did by their lying Book called The Bishop of London's Legacy making him die a Papist and which Book as he saith was writ by one Musket a Jesuit and â—â—lates in p. 80. how a Priest of the Church of Rome told him He was sorry that ever their Superiors should suffer such a Book for that it would do the Romanists more hurt than any Book they ever wrote And he might well say so it being most true what the Lord Bacon said That Frost and Fraud have always foul ends And as Bishop King was thus in his Memory basely attacked by a Papist so our great Bishop Sanderâ—on was by a Presbyterian Divine who shall not be named out of honour to a Noble Lord his Patron And it is not to be doubted but that Dr. Sanderson who had been ordain'd Deacon and Priest by that Bishop King as Walton tells us in the Doctor 's Life had been sufficiently inform'd of that Popish Calumny design'd to blast Bishop King's Reputation and therefore Bishop Sanderson did take care that Posterity should be sufficiently apprised of the Faith he intended to live and die in by his giving the world a notification thereof in his last Will and Testament the which was by him perfected on the 6th day of January 1662. some few Weeks before his Death for he died on the 26th day of that Month and his Will was proved in the Prerâ—gative Court at London on the 28th of March 1663. The Witnesses Names to the Will are Josiah â—uâ—len Ja. Thornton Edw Foxley Bishop Barlow who since succeeded Bishop Sanderson in the Dioces of Lincoln did while he was Provost of Queens College in Oxford sign an Attestation of the factum of Bishop Sanderson's dying as he had lived a true Son of the Church of England and of a Presbiterian Divine calumniating him for the contrary and delivered the following Paper to the late Minister of Buckden for his information in the Matter of that Factum There was one of Bishop Sanderson's Sermons preach'd on this Text But in vain do they worship me teaching for Doctrines the Commandments of men Mat. 15.9 This Posthumous Sermon was printed on this occasion Mr. Roswel B. of D. and Fellow of Christ Church College in Oxon meeting with Dr. Tho. Sanderson the Bishop's Son he shows him a Copy of this Sermon fairly writ with the Bishop's own hand Mr. Roswell read lik'd and desired it might be printed but the Dr. deny'd because the Bishop had commanded none of his Papers to be printed after his Death Mr. Reynel Fellow of C. Christi being in Lancashire found that a Presbyterian Minister had possessed many of that Country with a belief that Bishop Sanderson before his death repented of what he writ against the Presbyterians and on his death bed would
suffer no Hierarchical Ministers to come or pray with him but desir'd and had only Presbyterians about him Mr. Reynel signifying this to Mr. Roswel desires him to enquire the truth of this and signifie it to him whereupon he consults Mr. Pullen of Magdalen Hall who was my Lord's Houshold Chaplain with him in all his Sickness and at his Death and he assured him that the said Bishop as he liv'd so he died a true Son of the Church of England that no Presbyterian came near him in all his Sickness that besides his own Prayers private to himself there were in his Family no Prayers save those of the Church nor any but his own Chaplain to read them Besides Mr. Pullen gave him a part of the Bishop's last Will wherein within less than a Month before he died he gives an account of his thoughts in opposition to Papists and Puritans and this Sermon being the last which the Bishop writ with his own hand at the importunity of Mr. Roswel Dr. Sanderson permitted it to be printed to vindicate his Father's Honour and Judgment and to confute that lying Report and so that lie occasion'd the publishing this Truth Aâ—iquisque Malo fuit usus in illo Ita est Tho. Barlow Collegii Reginalis Praeses BUT partly because it may sufficiently confound the before mentioned Calumny against Bishop Sanderson and partly because his Religionary Professions in his last Will and Testaments contains somewhat like Prophetical matter in his mentioning his belief of the happy future state of our Church in a Conditional manner it is thought fit to print that part of his Will that concerneth the same as the same was lately faithfully transcribed out of his Will now remaining in the Registry of the Prerogative Court in London viz. AND here I do profess that as I have lived so I do desire and by the grace of God resolve to die in the Communion of the Catholick Church of Christ and a true Son of the Church of England which as it standeth by Law established to be both in Doctrine and Worship agreeable to the word of God is in the most Material points of both conformable to the Faith and Practice of the Godly Churches of Christ in the Primitive and purer times I do firmly believe this led so to do not so much from the force of Custom and Education to which the greatest part of Mankind owe their particular different perswasions in point of Religion as upon the clear evidence of truth and Reason after a serious and impartial examination of the grounds as well of Popery as Puritanism according to that measure of understanding and those opportunities which God hath afforded me And herein I am abundantly satisfied that the Schism which the Papists on the one hand and the superstition which the Puritans on the other hand lay to our charge are very justly chargeable upon themselves respectively Wherefore I humbly beseech Almighty God the Father of Mercies to preserve this Church by his Power and Providence in Truth Peace and Godliness evermore unto the Worlds end Which doubtless he will do if the wickedness and security of a sinful People and particularly those Sins that are so rife and seem daily to increase among us of Vnthankfulness Riot and Sacriledge do not tempt his Patience to the contrary And I also humbly further beseech him that it would please him to give unto our Gracious Soveraign the Reverend Bishops and the Parliament timely to consider the great dangers that visibly threaten this Church in point of Religion by the late great increase of Popery and in point of Revenue by Sacrilegious Enclosures and to provide such wholsome and effectual Remedies as may prevent the same before it be too late The Substance of a Letter written by the same late Pious and Learned Prelate Bishop Barlow to the Clergy of his Diâ—cess upon occasion of an Order of the Quarter Sessions for the County of Bedford held at Ampthill in the said County in the 36th Year of the Reign of the late King Charles the Second Annoque Dom. 1684. For the prosecution of the Laws against Dissenters ALL the Compliance our moderate Spirited Prelate could be brought to in reference to that sharp Order was only in this Letter to represent to his Clergy That since it is an evident Truth that all Subjects both by the indispensable Law of Nature and Scripture are obliged to obey the power establish'd over them by God and that most particularly in things more immediately relating to the great and important Concerns of God's Glory and the Salvation of their own Souls and that by the Prudent and Pious Care of our Government a Godly Form and Liturgy of God's Publick Worship had been provided and establish'd both by our Ecclesiastical and Civil Laws which accordingly require all people to resort to their respective Parish Churches and to communicate there with the Congregation in Prayers Receiving the Sacrament and hearing the word And since the said Liturgy had not only been for many years received by our Church with little or no opposition till the late unfortunate times of Rebellion and Confusion but had been likewise approved and commended by the most Learned and Pious Divines in Foreign Protestant Churches and so religiously priz'd and esteem'd by the Renowned Protestant Martyrs in Queen Mary's days that one of their greatest Complaints was that they were deprived of the Benefit of that Liturgy-Book and that since the rejection of it and the disobeying the Laws that injoyn it makes our Dissenters evidently Schismatical in their separation from our Church-Communion as shall says he if God please be in convenient time made further to appear and that for those Reasons it was not only convenient but necessary that our good Laws should be executed both for the preservation of the publick Peace and Vnity and the Benefit even of the Dissenters themselves for that afflictio dat intellectum and it was probable their Sufferings by the execution of our just Laws and the blâ—ssing of God upon them might bring them to a sense of their duty and a desire to perform it Therefore for the attaining of those good ends he requires all his said Clergy of his Diocess within the abovesaid County to publish the above mentioned Order the next Sunday after it should be tendred them and diligently to advance the design of it according to the several particular Directions in the said Order prescribed and both by Preaching and Catechising to take away all excuses for their ignorance to instruct their People in their Duty to God and their King with his Prayer for a Blessing upon their Endeavours in which he concludes this Letter signing himself Their Affectionate Friend Brother and Diocesan Thomas Lincoln FINIS Books newly published printed for John Dunton at the Raven in the Poultrey THe History of the Famous Edist of Nantes containing an account of all the Persecutions which in France have befallen those Protestants who