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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A28444	The oracles of reason ... in several letters to Mr. Hobbs and other persons of eminent quality and learning / by Char. Blount, Esq., Mr. Gildon and others.	Blount, Charles, 1654-1693.; Burnet, Thomas, 1635?-1715. Archaeology philosophicae.; Gildon, Charles, 1665-1724.; H. B.	1693 (1693)	Wing B3312; ESTC R15706	107,891	254

and she proves faithful to him he must during five years abstain from the Communion which shews that the Bond of Matrimony still remains inviolable and as we have already said in those Canons which are called Apostolical whosoever marries two Sisters or his Brother's Daughter is only forbid to be Priest which is indeed as near as possible to the words of the Canon set forth by Ioverius in his Collection of Ecclesiastical Constitutions A. D. 1555. Clas p. 3. Apostolorum Canon 18. Qui duas sorores duxit aut Consobrinam Clericus esse non potest Whoever has married two Sisters or his Neece must not be a Priest Now that these ancient Canons retain their Validity is apparent not only from the practice of the learned and judicious Grotius as well as other eminent Civilians who appeal to their Authority but they likewise receive confirmation and encouragement from the Laws of our own Nation it being Enacted 25 H. 8 19. That all Canons Constitutions Ordinances and Synodals Provincial not repugnant to the King's Prerogative nor to the Customs Laws and Statutes of this Kingdom shall be used and executed till such time as they shall be otherwise order'd and determined Now upon these preceding Authorities some Queries may be offer'd As 1. Whether the 99th Canon Eccles. Angl. and the Table set forth 1563 concerning the prohibited Degrees of Marriage do not derive their Force from the Sacred Writ so that they are not to be understood or extended farther than the Scriptures do plainly direct 2. Whether the Energy and Force of Levit. 18.18 be not grounded upon the Reasons contain'd in the Text so that cessante Ratione cessat Prohibitio 3. Whether if the Marriage of two Sisters one after the other be not positively against the Law of God it be not adjudg'd lawful and confirm'd by the 32 H. 8.38 4. Whether the Solution of Iustinian in the like Cases of Affinity viz. Privign● Nurus in the first Book of his Institutions Tit. 10. de Nuptiis Paragr 6. be not properly applicable to Levit. 18.18 Si una tibi nupta est ideo Alteram Vxorem ducere non poteris quia duas Sorores eodem tempore habere non licet 5. Whether if any of the Canons Eccles. Angl. be dubious it be not proper and convenient to consult the ancient Canons for Explanation and Illustration 6. And lastly Whether upon these preceding Considerations to marry two Sisters Alteram post Alteram be malum vetitum Lege divin● and so sinful forô Conscientiae and such Marriage void or only inconvenient and obnoxious to Ecclesiastical Censures and Penalties which the Ecclesiastical Court may either inflict or commute Now to conclude with this first and principal Objection Whether it be a Sin against the Levitical Law I shall only make three short Remarques 1. That there are many other Laws in Leviticus that are no more abolish'd by Christ than this of Marriages which yet are wholly neglected and no ways look'd upon as obligatory 2. Many doubt Whether any of the Laws given to the Iews in particular are binding to other Nations excepting only those revived by Christ which this of Marriages never was 3dly and lastly 'T is worth our observation that when the Question was put to Christ by the Sadduces about the Wife that had been married to seven Brethren tho' 't was a common practice among them and he had so fair an opportunity offer'd him yet he never reproves the Custom of one Womans marrying several Brethren but answers only to the plain Question as 't was put That at the Resurrection they neither marry nor are given in Marriage Now since he did reprove and abolish all their other evil Customs it may well be suppos'd he thought not this so or otherwise he would have condemn'd it with the rest As for the second Objection That such a Marriage would be against the known Laws of the Land and therefore dangerous to you both I have sufficiently answered this already as likewise the third and last Objection since as well the Statute Laws as Honour and Conscience in this case do wholly depend upon the Legality of such a Match according to the Law of God which point I think has been pretty well clear'd by what has been said before But for the better illustration of the matter I will present you with a short view of the Original and Foundation of these Laws The Statute Laws of this Land never meddled with the Degrees of Kindred in relation to Marriages till Henry the eighth's time which happen'd thus Prince Arthur eldest Son to Henry the 7 th married Katharine the Infanta of Spain in November 1502 but on the second of April following the Prince dyed whose Death says Dr. Burnet was imputed to his using too great an excess in his Love towards her So that it is not likely he left her a Maid as some would have it After which the Princess having watch'd ten Months to see that she was not with Child by Prince Arthur she was married to her Husband 's youngest Brother afterwards Henry the 8 th by whom she had two Sons and one Daughter Mary since Queen of England the two Sons dying young and only his Daughter Mary surviving Now Henry the 8 th growing weary of his Queen as thinking he should have no more Children by her desired a Divorce and then tho' he had be●n married many years by and with the Advice of Fox Bishop of Winchester and several of his chief Clergy he first pretends a scruple of Conscience for being married to his Brothers Wife the Pope nor Church would not allow of his scruple in that kind nor grant him any Divorce but chose rather to forfeit their Interest in these Kingdoms however King Henry's Lust prompting him to make use of any shift to obtain his desires he bribed some few Members among the foreign Universities to give him their opinions● that the Marriage was unlawful and a Divorce but reasonable which accordingly his Commissioners executed in a Clandestine manner at Dunstable After this the Parliament who during his Reign were aw'd into a compliance with him in all things being for the Pope's Supremacy when ever he was for it and as much against it when he was against it made a Law 32 H. 8. ch 38. in compliment and confirmation of his Divorce and second Marriage limiting all Marriages to the Degrees of the Levitical Law so that we see this Law was made not of any Religious or pious Consideration whatsoever but only to serve a turn and gratifie the Lust of an imperious Prince And one consideration further is worthy our Notice viz. that this very Princess Mary was afterwards allow'd and approv'd of by the Judgment of the whole Nation and of all Christendom besides to be undisputably the right and Lawful soveraign Queen of England and so lived and dyed notwithstanding the said Act of Parliament and Divorce to which Title and Dignity she could no

his Theonoston will furnish your Lordship with great Variety upon this Subject altho' I am sure you will meet with so noble an entertainment no where as in your own thoughts My LORD Your Lordship 's most obedient humble Servant BLOUNT To the deservedly Honoured and most Ingenious Major A. concerning the Original of the Jews SIR I Receiv'd yours and have formerly seen a Translation of the Annals of Tacitus but never yet met with that of his History altho' as I have been inform'd it is not only rendred into English by the great Sir H. S. but likewise illustrated with very learned Notes of his own writing which makes me the more admire at what you say that a person of his knowledge and judgment should so far complement the Iewish as to rob the English World of the Fifth Book of Tacitus his History by omitting any part of it in his Version since according to the true method of Translating an Author ought not to be drawn off but generously and freely pour'd out of one Language into another least in separating him from the Dregs you leave the Spirit behind you Nevertheless I hope this one Example will not be sufficient to introduce an Index Expurgatorius among us whereby Posterity might be tempted to esteem Writing Reading and Books as things unprofitable Iustin the Epitomizer of Trogus Pompeius is more fairly dealt with notwithstanding in the 36th Book of his History he doth for the most part concur with Tacitus in his account of the Original of the Iews all which the Translator hath sincerely and impartially given his Reader in English wherefore according to your desire I shall only trouble you with what was never yet publish'd in our Language viz. what Tacitus speaks concerning this Subject in the 5th Book of his History which is as follows Some conceive the Iews to have been Exiles from the Island of Crete and to have planted themselves upon the Borders of Lybia about the time when Saturn suffer'd expulsion from his Dominions by Iupiter the Reason whereof is grounded upon the Name for there being in Crete a Mountain not a little remarkable call'd Ida the Inhabitants by a barbarous intrusion of a letter were call'd Iudaei quasi Idaei Others say that the Mob swarming throughout Egypt when Isis bare Rule there these were evacuated into bordering Countries Hyerosolimus and Iudas having at that time the Command over them Again many think them to have been a People of Ethiopia whom King Cepheus betwixt fear and hatred thought fit to have removed Others also make them to have been an indigent People of Assyria who having possess'd themselves of part of Egypt by degrees built Cities incroaching upon the Hebrew Countries and Borders of Syria But among the rest some will entitle their Original to a more honourable derivation viz. to be the Solimi of Asia a People mention'd by Homer with honour who from their own gave name to Ierusalem However sundry Author agree that there being an Epidemical Scabies throughout Egypt which much polluted their Bodies King Occhoris addressing himself to Hamon's Oracle and supplicating a Remedy receiv'd this Mandate viz. To purge the Kingdom of that sort of People which were not acceptable to the Gods and to convey them into other Countries Whereupon Inquisition being made they were gather'd together and proscribed for a march But being afterwards left in a Wilderness disanimated and drooping with Lamentations one of the Proscription Moses by name advised them to abandon all expectation of Aid either from Gods or Men being thus forsaken both and to confide only in him as their celestial Guardian who were already by their present trust freed from some miseries They assented and as an ignorant People adventured under his Conduct in which Pilgrimage nothing fatigued them more than the want of Water when lying in the Fields ready to perish with Thirst there passed by an Herd of wild Asses towards a Creek very much shadow●d with Groves whom Moses follow'd imagining there might be a fruitful Soil and discovers fair Channels of Water wherewith they refresh'd themselves Now the sixth day of their Travels being at an end on the seventh they possess'd themselves of Lands expelling the Inhabitants wherein were both City and Temple consecrated When Moses to the end he might confirm to himself this People for the future constitutes new Rites different from the rest of the World esteeming those things prophane which with us were sacred and indulging others which we interdicted They likewise consecrated the Effigies of an Ass for being their Guide to the Waters where they satisfied their Thirst as also sacrificed a Ram in contempt of Iupiter Hamon They offer●d up an Ox likewise under which Effigies the Egyptians worship'd Apis. They abstain'd from Swines flesh in memory of their Scabies whereto this Creature is very obnoxious wherewith they were polluted They commemorate their long Famine with frequent Fastings the loss of their Fruits with unleaven●d Bread and every seventh day they rested because that gave a Period to their Labours which afterwards grew so pleasing to them that they devoted every seventh year to their ease Others are of opinion that they did this in honour of Saturn but by what means soever they have been introduced they have no Antiquity for their Patronization Other sinister and filthy Institutions have been prevalent for their pravity and all the very dregs of the People who contemned the Religions of their own Countries accumulated Tributes hither whereby the substance of the Iews was very much enlarg'd Among themselves they were very fruitful and merciful but for all others had an irreconcileable hatred They were a People very much inclin●d to Lust and however they abstain●d from mixing with Aliens yet nothing was esteemed unlawful amongst themselves Now this brought in their Custom of Circumcising their Genitals thereby to distinguish them from others and whosoever expected to be incorporated into them was to do the same after which the first Lesson they taught them was to contemn the Gods forsake their Country and disesteem of Parents Children Brethren c. Tacit. lib. 5. Now besides the concurrence of Trogus we hear also of others who pretend to much the same both with him and Tacitus as those ancient Egyptian Writers Manethon Chaeremon Lysimachus Appion and others nor does Iosephus seem to produce any considerable Confutation of their Opinions only in general he finds fault with their mistaking of Names and other such small Variations in their Histories which to impartial Readers are very inconsiderable Nay we see Iosephus does not so much reject the Truth of Manethon's History but when it was for his advantage he could make use of him in qouting his Writings to prove the Antiquity of his Countrymen the Iews so that however in Circumstances and Names of particular persons they might vary yet that the Iews were banish'd out of Egypt for Scabies that Moses their Commander gave them new Laws of his own making