but even by Sacred Writers and especially by Moses and the Prophets among whom therefore the Septuagint finding the Hebrew words Katial and Heda to denote a Civil Convention did interpret them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover the word Ecclesia is used more than once in the New Testament for such a Convention So in the 19th of the Acts when Demetrius the Silver-smith had stirred up the People against St. Paul that tumultuary Concourse of the People is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see verses the 32d 39th 40th But of a Church as it signifies such a Convention we do not dispute But Secondly Ecclesia is taken more especially not for every Caetus but for a certain Company of certain Men call'd by God and his holy Spirit out of the rest of the dreggs of Mankind and this is the most usual interpretation of the word in the New Testament And tho' there hath been a long Custom of calling Christians by the name of Ecclesia and Jews by that of Synagoga yet the Ancients did call them otherwise For the 70 Interpreters do 70 times apply the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Jews and Synagoga not so often But we enquire not here of the Jewish Church of Synagogue but concerning the Christian Church only and that is twofold First Invisible As both the Reform'd and the Romanists use to speak Secondly Visible First the Church Invisible is a Company of Men call'd not only by the external Preaching of the Gospel but the internal working of the Spirit and this is call'd Christ's Mystical Body Col. 1.24 And concerning the Church in this sense we do not here speak as if the Church invisible had any Authority in Controversies of Faith For First No Company of Men can be said to have any Authority which they neither do nor can exercise For in vain is Authority given to any multitudes of Men if it be impossible they should meet and ordain any thing Authoritatively But 't is impossible that the invisible Church of Christ that is to say Christs Mystical Body should meet since ordinarily and without some special divine Revelation 't is impossible that any Man should know who are truly Godly and planted into Christ Since therefore the Members of the invisible Church do not mutually know each other it is impossible that they should deliberately meet and ordain any thing Secondly It belongs to Authority to bind some men to be obedient But the invisible Church can oblige none to obedience since it is impossible that any man should justly be obliged to obey him that he is in a constant incapacity of knowing We do not here therefore make any Question about the Church invisible and confine it only to the Church visible And all do agree that the Church visible that is the Congregation of faithful Men who have given their Names to Christ hath Authority in Controversies of Faith All do admit the Authority of this Church in Thesi but many do doubt of it in Hypothesi and do dispute 1. Concerning the Subject thereof 2. of the Modus and Measure First there is a Dispute about the Subject of this Authority in whom it is to be found whether in a Pope or general Council or in both or whether in a Council of Bishops only or whether inferiour Clergy-Men are to be in the number of the Council and partake of its Authority or whether this Authority be only vested in Clergy-men and be not Communicated to Lay-men So that in Synods Lay-men may have Authority as at Geneva or whether this Authority be not originally in the People for so some have said that all Civil and Ecclesiastical Authorriry is originally in them Secondly 't is disputed about the modus and measure of this Authority which is attributed to the Church whether it be the Authority of a Witness or of a Judge directive only or coactive The more Modern sort of Papists especially the Jesuites do ascribe to the Pope supream and infallible Authority in determining matters of Faith as out of Baronius Suarez Bellarmine might be clearly shewn Now here we further say that the Visible Church doth occur under a double Notion First as it is taken collectively for all Christians comprehended in the visible Church whether Pastors or Sheep Clergy or Layety and so we deny that it hath this Authority Because what is in the hands of the Clergy to whom alone all Spiritual Authority is consign'd by Christ cannot be transferr d to others Secondly the Church is taken representatively for the sitting of Bishops in Councils and Synods which Nation of the Church is not to be found in Holy Writ For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found in the Old Testament as Translated by the 70 Interpreters and in the New Testament by a just account about 88 times yet it never signifies the Church assembled in a representative Synod as is manifest But this signification is introduc'd by Ecclesiastical use and custom Yet here we say that this Church hath the Authority not only of a Teacher but of a Judge First This Church doth Authoritatively Teach Secondly Judge Thirdly Command Fourthly Punish those who disobey Yet I do not say that the Church hath any Coactive power properly so call'd so as foro externo delinquentes ad obedientiam Cogere either by Imprisonment or pecuniary mulcts the ordering whereof belongs to the Civil Magistrate But tho' the Church cannot compell Men in foro externo it may in foro interno 1. ligando peccatorem 2. excommunicando So that here the Church shall be a Judge as well as a Teacher In the next place we say that the Church is a Judge and the judgment of matters of Faith is twofold First Private Secondly Publick As to the First Every private Christian hath the judgment of matters of Faith 1 Thes 5.21 Private Christians are to prove all things and hold fast that which is good And 1 Cor. 14.29 1 John 4.1 may be consulted for this purpose But Secondly there is a publick judgement and this properly belongs to the Church The Reason is because Pastors of Churches judge not only for their selves judicio privato but judge for all by a publick judgment And therefore the Author of the Epistle to the Hebrews c. 13. v. 1. obligeth us to obey those that are set over us for they which for our Souls in the Lord. But further we say that this publick judgment of the Church is not what the Papists assert with relation to General Councils For First there was a time when there was no general Council namely for the first 300 years after Christ And Secondly those Councils are not infallible for if they were so they would be infallible either 1st Ratione partium but all parts of Councils are fallible or Secondly in respect of some Gospel-Promise made concerning the un-erring of General Councils But concerning any such promise in Scripture there
a private Testimony in some particular inferiour Court of Justice but presented publickly first to their King and then to the rest of the World in print 7. And Lastly That they Witness against Persons that lived among them and whose daily Conversation they could not but know and be proper witnesses of and consequently that Protestants have no reason to doubt them to be really such Persons as by such Grave and Authentick Testimonies they are proved to be Upon consideration of which premises and of the Principles Persons and encouragements the Jesuits have to attempt the destruction of all Protestants both Princes and People the Advice of the Spanish Vniversities seems very reasonable to our Prefacer viz. That all persons ought to beware of them and avoid them to which he adds and to banish and chase them too out of all Protestant Countries for that as mournful experience has shewn 't is morally impossible Protestants should enjoy any secure peace or safety where any such restless encouraged and resolute Malicious Spirits are suffered to harbour But besides these encouragements peculiar to Jesuits there are more and greater encouragements still common to them and all of the Popish Communion to animate them to design and attempt the ruine and extirpation of all pretended Hereticks especially Protestants and their Religion whom they esteem the most dangerous Enemies of their mistaken and superstitious Novelties For that Pope Innocent III. with his General Council promised those Souldiers who taking up the Badge of the Cross to fight against and utterly to destroy all pretended Hereticks like so many Amalekites with Fire and Sword were therefore called Crusado's or Cruce signati the same (a) Council Lateran 4. Ann. 1215. Cap. 3. of Hereticks Priviledges before granted to those that went out against the Turk and Saracens to Re-Conquer the Holy-Land which were chiefly two viz. 1 The Pope and the Council granted them a plenary Pardon and Indulgence of all their Sins while they lived as appears in tâ—e Bull of Innocent III. given at Rome with the approbation of the Council the 19th of the Calends of January or the 13th of December inserted in a Collection of Bulls Printed at Lions 1655. pag. 88. and Sect. 17. page 89. Tom. 1. 2. They promise the said Crusadoes not only Heaven and its Glory but a greater portion in the rewards due to the Just than other Men as appears Ibid. in the same Bull. Where our R. Prefacer again intreats his Readers to consider the following particulars remarkable in the premises viz. 1. The Excellency of the Reward which is no less than Grace here and Glory hereafter 2. Who makes promise of all this viz. The Pope and a General Council by them received 3. The certainty they have of enjoying the effects of those promises which arise from the strong conceit they have of the Supream Authority and â—nfallibility of the Pope and Council who make them 4. That assurance they have that the Murthering of Hereticks is at least Innocent and Lawful because so glorious a Reward is proposed for it by such an Authority which they cannot think capable of so great an Error and Impiety as to promise Heaven to such Actions as deserve nothing but Hell and Damnation 5. That tho' many things are lawful which are not necessary no nor at all expedient neither in some peculiar places and circumstances yet this destroying of Hereticks with Fire and Sword is according to the Principles of Papists not only Lawful but a necessary duty which they cannot omitt to do when required upon pain of Excommunication and of being deliver'd to the Swords of them who will be more cruelly obedient than themselves as appears by the Decree of the said Pope Innocent and his above-named General Council See Council Later 4. Dict. Can. 3. Whereby all Governours whether Supream or Subordinate Ecclesiastical or Civil are obliged to take an Oath to cut off all Hereticks or at least all those that shall be mark'd out to them by the Church for such out of the places of their respective Dominions and Jurisdictsons and that if they did not speedily put his Christian and Dove-like Decree in execution upon the first admonition that their Subjects should be discharged by the Pope from all Obedience and their Dominions given away to them that should promise to be bloody enough to obey the Pope and that Decree to the fullest extent of severity as appears in the same Council Can. 3. So that by what has been said and proved our Prefacer affirms that it appears to him and as he supposes will to many others very plain that the Murthering of Protestant Princes and Subjects who are at Rome declared and reputed Hereticks is not only 1. A Lawful Action but a Necessary Duty in that Churches Opinion at least in some particular Cases and times tho' it justly appear to all others a Black and Damning Sin 2. And such a meritorious Duty deserves both Remission oâ— Sins here and increase of Glory â—fterwards 3. And that the Actors of such Holy Tragedies are assured not to be branded for Murders but to be Canonised for Glorious Martyrs in their Romish Calendar and perhaps honoured with Shrines and Incense in their Churches And how powerful incitements such Doctrines heartily belieâ—ed may be to those that believe them to the contriving or executing of all sorts of Vilany against Protestant â—rinces States and People he warmly tells us past times have been and unless Providence prevent future times may be Rueful witnesses But be it how it will he concludes that Gunpowder-Conspiracies or any other Traiterous and inhumane Methods of cutting off any Christians and much less Princes indictâ causâ can be no just means to obtain forgiveness of Sins or the Glorious Crown of Martyrdom that Traytors may be Murderers but can never be Martyrs and that such Hellish Actors as their Church encourages and pretends to sanctifie may be a Roman but can never be a Christian way to Glory whatever Gloss the Pope and his Party put upon such barbarous Exploits However 't is not to be question'd proceeds he but that those who are possess'd with a delusion strong enough to believe the Pope and Council's Infallibility as all Papists truly so called are obliged to do will always be disposed to design and attempt the destruction of all Hereticks and of Protestants above all whether Princes or People by Armies open War and Rebellion when they are strong enough or by private Conspiracies by Gun-powder Sword Poison or any other pernicious means whatsoever when they want a Military Power as he hopes they always will and that God will likewise as he has done hitherto continually detect and defeat all their private Plots tho' never so darkly contriv'd and surely laid and continue to his Church among us that protection and to its Enemies that confusion he has hitherto done and that he will not suffer us to be guilty of such ingratitude and stiffness in our
particular Councils 1. Versio Vetus Lat. Concilii Niceni secundi per G. Long. Colon. 1540. in which p. 68. we have these words Post Consecrationem Corpus Domini Sanguis vocantur He speaks of the Eucharistical Elements Now Binius reads it thus (e) Binius Concil Tom. 1. p. â—58 Edit Par. 1636. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was as is evident by the (f) And Crabbeulâ—s that true Version 7. Concilium Tom. 2. p. 568. Old Lat. Version 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Binius makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Illiberritanum Anno 305. cum discursu Apologetico Ferd. de Mendoza Notis Vberioribus Emannuel Gundisalvi Tellei Lugd. 1665. Folio 3. Concilium Tridentinum cum Declarationibus Cardinalium Citationibus Sotealli Remissionibus Barbosae Additionibus Balthaseris Andreae Antwerp 1633. Octavo It is of all Editions the best of signal use and a Repertory for all Points of Popery 4. Concilii Tridentini Canones Decreta cum aliis in Concilio gestis scil 1. Cum Principum Literis ad Concilium 2. Legatorum Orationibus ad Synodum habitis 3. Synodi Responsis 4. Patrum Orationibus 5. Eorundem Sententiis Disputationibus de Rebus gravioribus in Synodo habitis c. per Phil. Labbe Par. 1667. Folio 5. Concilium Constantiense Basiliense per Zacharian Ferrerium Mediolani 1511. six years before Luther appear'd against Rome 6. Concilium Constantiense Pisanum secundum quod alias non extat Editum ab Hieronymo de Croaria Par. 1514. Octavo These last Editions of the Councils of Constance and Basil and Pisa are of unquestionable Authority as writ by Papists of those times Men of great Note and Learning and no way infected with Luther's Heresies seeing they writ before he appeared against Rome c 7. And as for particular Editions of some particular Churches it will be convenient to know some more accurate Collections of the Canons and Decrees of Councils I shall mention two or three As 1. Bibliotheca Juris Canonici Veteris c. Opera Guil. Voelli Dris Sorbonici Hen. Justelli Men of great Learning and Fidelity Par. 1661. in two Vol. Fol. In them we have the Codex Canonum Ecclesiae Anglicanae with Jastellus his Notes upon both scarce elsewhere to be had and more particulars truly published according to the Original M. Scr. Gr. Lat. and not as many are to any partial Interest 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu Pandectae Canonum Apostolorum Conciliorum ab Eccles Graecâ receptorum Epistolarum Canonicarum S. Patrum cum Scholiis Balsamonis Aristeni Zonarae c. per Guil. Beveregium Vol. 2 in Fol. Oxon. 1672. of great use for a comprehensive knowledge of Ecclesiastical Antiquities 8. Other Collections there are of Councils of particular Nations which are to be known and consulted such as 1. For our Nation Spelman's Councils in two Vol. Folio 2. For Spain Collectio Conciliorum Hispaniae per Garsiam Loaisam Madriti 1393. Fol. For altho' they may be in the Concilia Maxima by Labbe yet neither in so good order nor so easie to be made use of 3. For France the Collectors of their Councils are many As for instance 1. Concilia Galliae per Sirmondum Tom. 3. Fol. 1629. 2. Concil Galliae Novissima per Ludov. Odespun Par. 1646. Fol. 3. Conciliorum Antiquorum Galliae Supplementum Operâ Studio Pet. De la Lande Par. 1666. Folio 4. Concilia Galliae Narbonensis Stephanus Balasius Notis illustravit Edidit Par. 1668. Octavo 2. As Controversies in Religion are now stated Acquaintance with School-Divinity will be necessary The Fathers of the School-men are Lombard and Aquinas School-men 1. For Lombard the Master of the Sentences Bishop of Paris and flourished about the year 1145. if Bellarmine (a) Bellar. de Script Ecclesiast in Pet. Lombardo say true it will be convenient to have 1. His four Books of Sentences either Editionis Lovarii 1568. Quarto Or 2. Which is much better Editionis Moguntia 1632. Oct. Edidit Anton. Demochares Dr. Sorbonicus sub finem annexi sunt Articuli erronei in quibus Magister non tenetur partim Parisiis olim damnati partim communiter non probati 2. Lambertus Danaeus in primum Lâ—brum Sententiarum Octavo Genev. 1589 He has 1. Prolegomena quibus Scholasticae Theologiae Origo progressus aetates ostenduntur 2. Commentarius triplex 3. Elenchus Locorum Scripturae Patrum quos addendo detrahendo vel mutando corrupit Lombardus 4. In Calce Synopsis sanae Veteris Doctrinae de Trinitate 3. Joh. Martinez de Ripalda in Libros quatuor Lombardi He 1. Gives a short Analysis of each distinction 2. A List of the Questions the School-men handle on those distinctions 3. Under every Question he cites the School-men who and where they handle such Questions and so refers the Reader to the chief Authors of each Question 4. Durandus and Ariminensis amongst the more Antient School-men c. Ockam * Ockam is damn'd in Indice Expurgat Alexandri Papae 7. Romae 1667. and therefore we may be sure 't is some great Truth he is guilty of Scotus Antwerp 1620. 5. For the later Commentators on the Sentences Gabriel Biel and Estius are worth the having others Old and more Modern may be consulted if occasion By comparing the Old and later School-men you may see that Popery does proficere in pejus for the Old speak more freely many things which since Luther and the Trent Conventicle pass for little better than Heresie at Rome 2. For Aquinas his Summae is the most considerable part of his Works and if that impious and lying Picture before them say true had the express approbation (a) Ita Christus in Cruce pendens Aquinaetem alloquitur in Iconismo summae ejâ—s praefixo Edit Duaci 1614. of our Saviour Benè scripsisti de Me Thoma 't will be convenient to have 1. His Summae Coloniae Agrippinae An. 162. 2. Bannes Vasques Suarez c. or Cajetan who is the most moderate and comes nearer Truth and such others for there are many and Catalogues (b) Vid. Catalogum Scriptorum in Summam Aquinatis in Calce of them may be consulted Concerning School-men and their Theologia Scholastica we may farther consider 1. That our Reformed Writers note three Intervals of time which they call Theologiae Scholasticae aetates 1. Scholasticorum Theologiae Scholasticae aetas prima seu Vetus incepit Anno (c) Vid. Lamb Dâ—â—â—eum in Lib. 1. Sâ—nt P. Lombar di Prâ—ligom c. 2. 1020. Lanfranco Papiensi Scholasticorum istius aetatis Principe duravit ad Annum 1220. In this Interval Lanfrancus and his followers undertook the Justification of Rome and all her Errours particularly Transubstantiation which then begun to be hatcht and watchfully defin'd in the Lateran Council (d) Concilium Lâ—â—â—onum sub Iâ—â—â—ntio Papa â— 1215. To effect this they equal the Fathers to Scripture finding some things in them but
Concilio non intererant primò Episcopi â—â—â—vinciarum 94. Imperio Romano subjectarum Ita ex Provinciis Imperii 118. solum Provinciae 24. suos ibi habuere Episcopos Provinciae 94 non habuerunt 2. Nuâ—â—rovinâ—tarum Christianarum extra In perâ—â—â—â—â—â—num posâ—tarum Episcopi hic aderant Vâ—â—nti ex Aethiopia India Persia Scotia Hybernia c. 3. Concilium Ephesinum Aderant solum Episcopi 156. ut constat ex Graeca hujus Concilii Editione per (a) Vide 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. p. 99. Edita Heidelb Anno 1591. Hieronym Commolinum Heidelbergae Anno 1591. Quamvis (b) Caranza in Summa Conciliorum p. 297. Caranza Patres 200. Synodo hâc convenisse asserit Eundem Episcoporum numerum habet Codex Canonum Vetus Ecclesiae Romanae p. 101. De hoc Concilio ex Actorum ejus subscriptionum diligenti collatione constat 1. Nullum ex Provinciis extra Imperium Romanum Positis Episcopum ibidem adfuisse 2. Ex Provinciis sub Imperio Ditione Romana comprehensis sunt autem 118. ad minimum ut ex notitia Imperii Patet pauciores Provinciae ad hoc quam ad Nicenum Concilium Episcopos delegarunt 4. Concilium Chalcedonense In hoc convenerunt Episcopi 620. (a) Pet. Crab. Tom. 1. p. 736. Ekingerus in sua Conciliorum editiine p. 150. de quo notandum 1. Episcopi è Provinciis extra Imperium Romanum Positis nulli hic aderant 2. E Provinciis Imperii 118. Episcopi Provinciarum 46. (b) Codex Canonum Vetus Ecclesiae Rom. p. 137. solùm hic convenerunt ita ut è Provinciis Imperii 72. Episcopus ne unus quidem huic Synodo interfuit Synodo huic Episcopi nulli aderant Ex 1. Vniversa Italia exceptis Episcopi Romani legatis 2. Hispania 3. Gallia 4. Britannia 5. Hibernia 6. Germania 7. Hungaria 8. Polonia 9. Dania vel Suecia 10. Aethiopia 11. Indiis Vtrisque 12. Parthia 13. Persia 14. Scythia Dub. At inquies Concilium Nicenum Chalcedonense c. ab omnibus dicuntur Oecumenica Ergo c. Resp Dici poterant Oecumenica 1. Respectu Orbis Romani Imperii utpote à Caesare Convocata 2. Sed non respectu Orbis Christiani de quo hic quaeritur utpote nullius Imperio subditi à quo legitimè Convocari poterant Memorand To use all previous care and caution in the stating of the Question after this manner viz. 1. That by Councils we do not understand a Civil Senate or Politick Meeting sed Conventum Cleri 2. That whereas Councils are usually divided by Writers into Provincial National and General he should take notice that it is the last only that the Fathers do call Oecumenical that is a Council wherein the Bishops of the whole World do meet And that tho' it is to be granted that in some Councils most of the Bishops of the Romish Jurisdiction may have met yet that such Councils deserve to be call'd Conciliabula rather than Concilia And as for example in the Council of Trent only those who were call'd by the Bull of Paul the third met who were sworn Abettors of the Romish Doctrine And that certainly at the times of all those pretended General Councils meeting there were always Christians without the bounds of the Roman Empire which might have been and ought to have been call'd to the Councils Isa 46.6 I have appointed thee to be a Light to the Gentiles and a Saviour to the ends of the Earth And Christ gave his Apostles Authority to go over the whole World and Preach the Gospel to every Creature Theodoret gives Testimony to this in his Book De Curandis Graecorum affectibus Nostri illi Piscatores ac Publicani sutorque ille noster cunctis Gentibus Legem Evangelicam detulerunt Neque solum Romanos quique sub Romano vivunt imperio sed Scythas quoque ac Sauromatas Indos Aethiopos Persas Hircanos Britannos Cimmerios Germanos utque semel dicatur omne hominum genus Nationesque omnes induxerunt Crucifixi Leges accipere But since you are pleased to desire my thoughts about the sense in which Protestants allow that the Body and Blood of Christ is really present in the Sacrament of the Lord's Supper and are likewise desirous to know whether Papists do not on occasion sometimes slight and disobey their General Councils You may in the first place take notice that all sober Protestants admit and believe that the Body and Blood of Christ is in a sense really present in the Sacrament of the Lord's Supper The Lutherans who hold Consubstantiation do yet believe that and so do the Calvinists too That there is a Substitution of Body and Blood in the place of the Bread and Wine nothing of the Symbols remaining they deny Some foolish Papists bring a place out of the 6th of St. John for Transubstantiation that makes nothing for it where Christ saith Except ye eat the Flesh and drink the Blood of the Son of God ye can have no life in you c. But this place indeed makes much against the Romanists For as to the eating of the Flesh of Christ being spoken of 't is confess'd by Bellarmine lib. 1. De Eucharistia cap. 1. that those words of St. John do not properly belong to the Sacrament but the Mystery of the Incarnation So Gabriel Cusanus Cajetan Tapper judge likewise For Christ speaking of the necessity of eating his Body and drinking his Blood must needs speak of something which was possible for certainly he laid no necessity on Men to do impossibilities but the Sacramental eating of his Body was not then possible when he spoke this For then there was no such Sacrament in the World Christ having then not instituted his last Supper And all Popish Writers do grant that Christ did not institute the Sacrament of his last Supper or Eucharist till a good while after So saith P. Joh. Martinex de Ripalda in Brevi Exposit Lit. Magistri Sent. L. 4. distinct 8. Assert 2. p. 601. Hoc Sacramentum inquit fuit institutum Nocte Passionis And then again secondly our Saviour in this 6th of St. John speaks of the Eating without which there was no spiritual life But without Sacramental eating there may be spiritual life as many of them who believed had that life wrought in them then And certainly all those holy Men who dy'd before our Saviour's Passion had spiritual life in them Therefore these expressions are not meant of a Sacramental eating but of a figurative a fiducial and spiritual eating by Faith Thirdly If Sacramental eating and drinking be here meant no Lay-Roman Catholick can then possibly be saved for Lay Roman Catholicks are sacrilegiously denied the Blood of Christ being denied the Cup. Lastly 'T will appear further from the Text it self that this eating was not opus Oris but Cordis So verse 35. I am the Bread of Life he that comes to me shall not hunger and he that believes on me shall not
Clausala Sine praejudicio Coronae Regiae libertatum Gallican e Ecclesiae c. pag. 57 58. proposed by the Clergy and to mollifie the matter and make it pass more easily they added this Clause That the Council might be received only so far as it was not prejudicial to the Kings Royal Crown and dignity and the liberties of the Gallican Church The Clergy were zealous for it to pass and as Gramondus says Cardinal Perron spoke elegantly and learnedly for it After long debate about the reception of that Council especially between the Clergy and the third Estate the Issue was That the third Estate carried it against the Clergy and the reception and promulgation of the Trent Council was absolutely rejected (c) pag. 69. Praevaluitque Clero populus says Gramondus who yet as appears by his words in the same 69. page that it might have been received with that Clause which was added Where it is evident 1. That when (d) Notitia Conciliorum pag. 720. Cabassutius names only a (e) Anno 1615. in general conventu Gallicani Cleri Ibidem pag. 720. Convention of the Clergy in that Year 1615. as though that had been all yet it was Conventus trium regni Ordinum a Convention of the three Estates which is the greatest and Supream Convention of France equal to our Parliament as is certain and in Gramondus (f) pag. 58. c. evident 2. When Cabassutius says the Trent Council was received in that general Convention of the Gallican Clergy De Marca Archbishop of Paris a person of far more Learning and Authority than that pitiful Monk says and evidently proves that no such Convention of the Gallican Clergy had any Authority to receive or Promulgate the Trent Council or any other Council they might approve and as they did desire the reception of that Council but receive it they could not 3. Lastly it was so far from being received as Cabassutius dreams by the Convention of the French Clergy that it was absolutely rejected by the supream Convention of the three Estates and that after a long and free debate It is true and from the best Historians notoriously known that not only in France but in England while Popery prevail'd here the Clergy were generally more for advancing the Popes than maintaining the just Prerogatives of their own Kings or the Rights of the Laity Because as by the Clergies help and assistance the Pope grew greater so their Jurisdiction and Revenues were increas'd by the Pope So Anselm and Beckett were zealous for the Pope and very Disobedient if not Traiterous to their King therefore the Pope assists them with his Power and Favours while they live and Canonizes and makes them what their virtues could not Saints after their Death That God Almighty would be graciously pleased to bless your Lordship your Noble Family and your Friends is the Prayer of My Lord Your Lordships most obliged thankful and faithful Servant Thomas Lincolne September 1677. Received from the Bishop in a Letter an account of the Numbers of the Conformists Nonconformists Papists of the Age of Communicants with the Proportions of their Numbers to one another in the several Diocesses in the Province of Canterbury which Survey of their Numbers was taken by the Bishops in the Year 1676. by direction from His Majesty King Charles the Second together with the nine Paragraphs of Remarks made by some imploy'd in the Survey IN the taking of this Survey or account we find these things remarkable 1. That many left the Church on the late indulgence who before did frequent it 2. The sending forth these enquiries hath caus'd many to frequent the Church 3. That they are Walloons chiefly who make up the Number of Dissenters in Canterbury Sandwich and Dover 4. That the Presbyterians are divided some of them come sometimes to Church Therefore such are not wholly Dissenters upon the third Enquiry 5. A Considerable part of Dissenters are not of any Sect whatsoever 6. Of those who come to Church very many do not receive the Sacrament 7. At Ashford and at other places we find a new sort of Hereticks after the Name of Muggleton a London Taylor in number Thirty 8. The rest of the Dissenters are Presbyterians Anabaptists Independants Quakers about equal Numbers only some few Self-willers professedly 9. The Heads and Preachers of the several Factions are such as had a great share in the late Rebellion The Number of  Conformists Non-conf Papists Canterbury 59596 6287 142 London 263385 20893 2069 Winchester 15â—937 7904 968 Rochester 27886 1752 64 Norwich 168760 7934 671 Lincolne 215077 10001 1244 Ely 30917 1416 14 Chichester 49164 2452 385 Salisbury 103671 4075 548 Exceter 207570 5406 298 Bath and Wells 145464 5856 176 Worcester 37489 1325 719 Coven and Litch 155720 5042 1949 Hereford 65942 1076 714 Glocester 64734 2363 128 Bristol 66200 2200 199 Peterborough 91444 2081 163 Oxford 38812 1122 358 St. Davids 68242 2368 217 Landaffe 39248 719 551 Bangor 28016 247 19 St. Asaph 45088 635 275  Total 2123362 93154 11870  93154    11870    2228386   The proportion of the Numbers of  Nonc to Conf. as 1. to Papists to Conf. as 1. to Both to Conf. as 1. to Pap. to Non-conf as 1. to Canter 9. R. 3013 419 R. 98 9 r. 1735 44 r. 39 London 12. R. 12669 127 R. 622 11 r. 10803 10 r. 201 Winch. 19. R. 761 155 R. 823 17 r. 113 8 r. 160 Roch. 415. R. 1606 445 R. 46 15 r. 646 27 r. 24 Norw 21. R. 2146 251 R. 339 19 r. 465 11 r. 553 Lincol. 21. R. 5056 172 R. 1109 19 r. 1422 8 r. 49 Ely 21. R. 1181 2208 R. 5 21 r. 887 20 r. 2 Chich. 20. R. 124 129 R. 399 17 r. 935 6 r. 142 Salisb. 25. R. 1796 189 R. 89 22 r. 1964 7 r. 239 Exceter 38. R. 2142 696 R. 162 36 r. 2326 18 r. 42 Bath Wells 24. R. 4920 826 R. 88 24 r. 696 33 r. 48 Worces 28. R. 389 52 R. 101 18 r. 697 1 r. 606 Covent Lich. 30. R. 4460 79 R. 1749 22 r. 1918 2 r. 1144 Heref. 61. R. 606 92 R. 254 36 r. 2602 1 r. 362 Glocest 26. R. 296 505 R. 84 25 r. 2449 18 r. 59 Bristol 30. R. 200 332 R. 132 27 r. 1487 11 r. 11 Peterb 43. R. 1961 591 R. 111 40 r. 1684 12 r. 125 Oxford 34. R. 664 108 R. 148 26 r. 1332 3 r. 48 St. Dav. 28. R. 1938 314 R. 104 26 r. 1032 10 r. 198 Land 54. R. 422 71 R. 147 30 r. 1148 1 r. 168 Bangor 113. R. 95 1474 R. 10 105 r. 86 13 St. Asa 71. R. 3 163 R. 263 49 r. 498 2 r. 85  T. 22. R 73974 178 R. 10502 19 r. 1906 7 r. 10064 It is here thought fit to acquaint the Reader that the Bishop having sent this Copy of the Survey to Sir P.P. he making
had of Antiquity Sacred or Civil of Councils and Fathers or Learned Mens Animadversions upon them nor in any great Skill he had in several Tongues and Languages c. But his Excellency wherein he excell'd many if not most Writers did arise from and consist in his Logick both natural and by exceeding great industry acquired Natural Logick I call that natural Ability which all men except Lunaticks and Mad Men have to argue rationally and prove conclusions from Principles better known to them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ratio and whosoever argues so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Logician Thus all Men even the poorest Country People who have no Learning Latine nor any Language but their own have a Natural Logick and of this Natural Logick our blessed Saviour (a) Math. 16.23 speaks to the Jews and approves it But that Logick in which Mr. Chillingworth's excellency did principally consist was his acquir'd Logick he industriously Studied it finding the exceeding great use of it especially in Controversies of Religion Logick and that only makes a Man to write so that his Arguments shall be 1. Consequent 2. Evident For that and that only enables a Writer really to know whether the premises do indeed infer the Conclusion or otherwise are false or fallacious and Sophistical and not truly Logicall and concluding Arguments And for this Mr. Chillingworth after an industrious and diligent reading Aristotle's and Crakanthorp's Logick who were best able to instruct him was of greater ability to judge truly than most if not all the Writers I have yet met with Besides Mr. Chillingworth in all his Disputes against Popery draws his Arguments not from Fathers or Councils though in several things they may be of good use though they be not Infallible but from the Sacred Scriptures which being of Divine Authority and Infallible are a sure and just ground of that confidence we are speaking of For the second thing above mention'd to wit Evidence it is to be consider'd that Method is a part of Logick and by it any Writing may become evident if the propositions be placed in that Method and Order of Nature in th◠Writings which they have one to another in relation to themselves that so that Proposition or Medium be placed first which in its own Nature is first and that second which immediately depends upon it and so the third c. For when Propositions or Mediums are so plac'd that their mutual dependance one upon another does appear this makes the reasons evident and though orherwise they may be consequent yet they will be confused and inevident I have known some Learned Men who sometime bring Reasons which are indeed consequent yet for want of a due Method and order of the Mediums and matter of those Reasons are confused and inevident and put the Reader to a great deal of trouble to find out the Consequence Pardon this rude Scribble and as I shall do for you pray for Your Faithful Friend and Servant Tho. Lincoln POSTSCRIPT I Have seen and read a Letter of yours to one Mr. Hale about the Validity of a Marriage between Mr. P. and Mrs. C. wherein you have setled the Question much better I am sure than I could have done Your Reasons and your Learned Quotations from the Law of Nature and Nations from the Civil Canon and our Common Law I doubt not but they may satisfie those who are concern'd in the Case I am of your Opinion and long since was so and now your Letter has confirm'd it BIshop Barlow being so profoundly Learned both in Divinity and the Civil and Canon Law that he was often applied to as a Casuist to resolve Cases of Conscience about Marriage and his Lordship having been by a Divine of his Diocess shown Sir P. P's Letter to Mr. Hale about the matter of Law and Conscience in the Case of the Marriage of Mr. P. and Mrs. C. and having shown his Concurrence with Sir P. P's Opinion about it and his Lordship having so much declared his satisfaction about Sir P. P's performance in the Resolution of the Case it is thought fit for the information of others in Marriage Cases of the like nature that may frequently arise to set down the following Papers and which Conclude with the Bishops further thoughts about the whole matter A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. MR. P. the Elder hired part of Mrs. C's the Elder 's House having with him two Daughters one Son the said C. P. about 18 years of Age Mrs. C. the Elder had a Daughter about the same Age then from home Mr. P. the Elder his Daughters having heard much in Commendation of Mrs. M. C. the Younger desired her Mother to send for her that they might see her before they removed which was intended soon after whereupon her Mother sent for her and about a Fortnight before they went she came home The Young Gentleman soon discovered a great liking of her and applied himself very kindly to her and continued so to do seeking all opportunities for her Company and saying many kind things to her and of her to others so that the Family took notice thereof The third day following they Danced with his Sisters and other Young Gentlewomen and Gentlemen till about two or three in the Morning the Old People being all gone to Bed the Dancing being over and one Mr. F. a Divine in Orders being of their Company one of the Gentlemen took the Eldest Sister by the hand and said we have a Parson here come now let 's be Married so speaking to Mr. F. he began the Matrimonial words which the Gentleman said after him but the Lady would not saying What do you think I 'll have you Then Mr. P. the Younger taking Mrs. M. C. the Younger by the Hand said to F. come Marry us Mr. F. began the words to him to wit Wilt thou have this Woman c. and then I P. take thee M. c. Which Mr. P. said after him and she also in her turn with much persuasion said her part till the Ceremony of the Ring which they wanted and then she endeavoured to go from them the door being open P. the Younger with the said F. press'd along with her into the Hall leaving the Sisters entertained by the Gentlemen in the Parlour and there held her Mr. P. saying We 'll have it all over again for now I have got a Ring which it seems Mr. F. lent him and then Mr. F. said the words of Matrimony again Mr. P. following and when it came to her turn she repeated all after him to the Ring as before which Mr. P. put upon her Finger saying the words after Mr. F. With this Ring I thee Wed with my body I thee Worship and with all my Worldly Goods I thee endow and ending there Mr. F. clap'd his Hand upon his Breast and said Now by my Soul you are as much Man and
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
of 50000 Protestants inhumanly slain in the same Country by the Authority and approbation of the same Party who were drunk with the Blood of the Saints Yet notwithstanding these were wicked and monstrous Popish Cruelties they were not immediately and absolutely destructive of poor persecuted Christians Because 1. When Armies were raised against them they had some time to fight or flee 2. That when they were caught and brought to a seeming Legal Tryal and the Inquisition they had some time to plead or at least to pray and make peace with God 3. And that the Execution of these Cruelties was only upon some particular persons in some one Province City or Village But that the Hellish Gunpowder Treason contrived chiefly by the devilish subtilty of the Jesuits and their Complices would have been if successful a far more private and sudden and a more universal and compendious Villany than all those because not only the King but both Houses of Parliament were design'd to be blown up and murthered in a moment and the whole Kingdom as 't were assassinated not in dead Effigy only as Malefactors are hang'd in some Countries but really in its Living Representatives the whole Parliament But referring his Reader to the Book it self and the publick Acts of Parliament concerning it for a more full Discovery of that matchless Treason he passes on to give them some Reasons for reprinting the following Book Which are 1. That many Pious and Learned persons since the happy discovery of the late damnable and Hellish Conspiracy of 1678. as the Two Houses of Parliament says he truly call it at a Conference of both Houses Novemb. 1st of the same Year being desirous to look back and examine the Particulars of the Gunpowder Plot which was form'd in the same Popish Forge and by the same Jesuitical Artificers though they much sought yet could not find this Book which having been printed above 70 Years before was grown very scarce for which reason 't was thought convenient in that tottering condition of publick Affairs occasioned at that time by Traytors of the same Stamp to reprint it 2. Because the Discovery of the Gunpowder Treason was such a Mercy as was both wonderful as being wholly owing to Providence and likewise publick and national and in that tho hatch'd in Hell and carried on in darkness and with all the secrecy which policy could invent yet it was discovered by the all-seeing eye of Providence whose penetration no clouds can interrupt and whose Designs no Policy can baffle and therefore as a miraculous and general Mercy was worthy to be kept in perpetual remembrance by our whole Nation as was practised in memory of all publick deliverances by the Churches of old both Jewish and Christian and that by God's own command or approbation as appears by the Celebration of the (a) Ex. 12.24 26 27. Passover to commemorate the deliverance from the Egyptian Slavery of the Feast of (b) Esth 9.18 Purim for the delivery of the Jews from the cruel designs of Ambitious Haman and the Institution of the Blessed Sacrament by our (c) 1 Cor. 11.24 25. Lord himself in commemoration of his delivering mankind from more than Egyptian Bondage viz. the slavery and punishment of Sin All our Gracious God requires or expects from us in such occasions being a grateful memory and acknowledgment of his Mercies to which this Book as containing an Authentick History of the great mischief intended and by Popish Adversaries prepared for this Nation and of the miraculous and inexpressible Interposition of Gods mercy in preventing it might much contribute 3. Another Reason why this Book was Reprinted says our Author was that all Persons both Roman-Catholicks Foreigners and others what have Authentick Evidence to refute the lies wherewith the Disciples of that baffled Plot would impose upon them by persuading them that it was no Popish Plot but only a trick of Cecils Upon which occasion in order to a brief Refutation of them even in this very Preface he cites the most remarkable words to this purpose of a late Scribler of theirs though otherwise a Man of some parts and Quality in a Book of his call'd Calendarium Catholicum or Vniversal Almanack Printed 1662 by which Title he means only a Popish or Roman Catholick Almanack being Calculated only for Romes Meridian and being not Catholick in any other sense the words our Author cites are in pag. 2. Ad Annum 57. The first words cited are That it was A HORRID PLOT but yet that it was suspected to be politickly contrived by CECIL The next Citation is towards the end of the said Almanack in Explication of Holy-days set apart by Act of Parliament upon occasion of the solemnising the 5th of November in these words viz. That the Gunpowder Treason was more than suspected to be the Contrivance of Cecil the Great Politician to render Catholicks Odious In both places proceeds our R. Author He confesses That some Roman Catholicks were in that â—lot but yet extenuates the matter by adding that though some Roman Catholicks were in that Plot yet there were but few detected and those but desperado's too So that this Popish Author would have it believed that it was no Popish but only Cecils contrivance who was a Protestant and that those pretended Popish Desperado's who were detected in it were drawn into that Conspiracy by that cunning Politician to make the Catholicks Odious Which though it be so Groundless and Impudent an Assertion and containing such evident untruths in matter of Fact against the sense of a whole Nation and the publick Acts and Declarations of King Lords and Commons in a full Parliament that 't is impossible any Man not resolved to believe a lie or to impose upon others should publish any thing like them yet our R. Author wonders not that they who are impious and impudent enough to design and attempt to act such prodigious Treasons against their King and Country should have as much Impudence to deny them when for want of success their Unchristian tho' miscall'd Catholick Cause is like to suffer by an Ingenious Confession And whereas that Popish Writer affirms That there were only a few Papists detected in that Popish Powder Plot Our R. Prefacer desires his Readers impartially and fairly to consider 1. That it appears by the following Book that their Number was not so few as pretended 2. And that since that wicked Plot was contrived and managed with the greatest sworn secrecy made Hellishly sacred and firm by solemn Oaths and an abuse of the Holy Sacrament never intended for such unholy and horrid purposes that it is a greater wonder there were so many than that there were so few of them detected 3. That admit but a few of them were detected in England and punish'd yet that it was well known by the Jesuits and their Confederates beyond the Seas long before its discovery here our Prefacer affirms may manifestly be made appear out of Delrio and