of God as was Aaron Now this is to be meant of every Priesthood and not only of the Levitical one For Christs Priesthood was no Levitical one yet he was call'd to it But they will say no Man is now called as Aaron was and therefore by that Rule there should be now no Priest For no Man is now called immediately by God as Aaron was I Answer those words Sicut Aaron do note the Principium vocationis respectu Substantiae namely that every calling that was Lawful should be made by God as the calling of Aaron was not in respect of the manner of the calling in every Circumstance For First Christ himself was not so called Secondly Not every Successour of Aaron was so call'd For it is manifest that his Successours had not an immediate call from God as he had Thus therefore the place may be understood As the Successours of Aaron were call'd as truly by God as Aaron was so the Ministers of the Gospel at this day are call'd by God as truly as the Apostles were though they are not call'd immediately by God as were the Apostles Moreover Ministers are stiled the Embassadours of Christ and therefore must have a call to that Office And it is impossible that all Men should be Embassadours For to whom should they be sent An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sit licita A Thing is said to be Lawful two ways First Ex imperio Legis mandato and so that may be said to be Lawful which is Commanded as to Love God and our Neighbour c. Secondly Ex permissa legis So that is Lawful which is not prohibited The Stoicks were of Opinion that they were permitted by Law to kill themselves as appears out of the Writings of Seneca and Epictetus They look'd on Life as a banquet from which any Man might rise when he had his fill and go his way Nor is killing one's self held absolutely Unlawful by the Canon Law For thus we have it in Gratian Decr. part 2. cauâ— 23. Q. 5. Can. placuit Placuit ut qui sibi ipsis vo untariè quolibet modo mortem violentam inferrent nulla prorsus pro ipsis in oblatione Commemoratio fiat neque cum Psalmis eorum Cadavera ad sepulturam deducantur For this was by way of punishment imposed on them Canone 34. Concilii Bacharensis from whence Gratian borrow'd it But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in all Cases held unlawful by Gratian. For thus he tells us there Canone non est nostrum and referring to Hierom on the 1. Chapter of Jonah Non est nostrum mortem arripere sed allatam ab aliis libenter ferre Vnde in Persecutionibus non licet propriâ perire manu absque eo ubi Castitas periclitatur sed percutienti colla submittere By the Civil Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is forbidden L. Siquis ff De poenis § miles Miles qui sibi manus intulit nec factum peregit nisi impatientiâ doloris aut morbi luctusve alicujus vel aliâ causâ fecerit capite pumendus est Alià s cum ignominiâ mittendus est So that the endeavour to kill one's self is punishable by the Civil Law But in the next place I shall say that the Question is not whether Killing one's self be forbidden by the positive Laws of God and Man but whether it be intrinsically evil as forbidden by the Law of Nature as well as Scripture And first we say 't is forbidden by the Law of God Gen. 9.5 6. And surely your blood of your Lives will I require at the hand of every Beast will I require it and at the hand of Man c. whoso sheddeth Man's Blood by Man shall his Blood be shed c. So that Homicide is only lawful for those who are vested with Authority And all Men are either Subjects or such who have Supream Authority But to neither of these is power granted to Kill themselves First Not to Subjects For the power of Life and Death is vested alone in the Chief Magistrate and that Men should be subjects and entrusted with the jus vitae necis are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly Subjects cannot justly Kill another Therefore à fortiori they cannot Kill themselves Thou mayest not Kill thy Brother because Natural Charity doth oblige thee to Love him But the same Charity doth oblige thee more strongly to Love thy self For the Law of Nature and right Reason permit thee to take away thy Brother's Life while thou dost necessarily defend thy own But Thirdly We say that the Supream Magistrate hath not power to kill himself He hath the power of Life and Death over his Subjects but not over himself For dominans and is in quem dominatur are relata and dominium is the relation between those terms And it is naturally impossible that one and the same person should supply the place of the relatum and Correlatum and be dominans and Dominatus ille qui habet ille in quem habet Authoritatem especially since the party governing must needs be supposed to have an Authority over the party governed And so it is absurd that one and the same person should be superiour and inferiour to himself and yet be subject to himself But Fourthly We say that no case can happen in which any Man can be supposed to have Authority to kill himself For at the time that any one doth violence to himself either he is innocent or guilty of Death If a Man be innocent then no power no not the Supream can justly put him to Death If he be guilty of Death he may be kill'd but not by himself For who Constituted him a Judge thus over himself Let him shew his diploma for any such authority Moreover Natural Reason doth not allow that any one Man should be Judge Witness and Executioner But further in the next place that Self-killing is not lawful may be thus proved Quod meum non est eousque quo meum non est usurpare vel de co diâ—ponere non possum sine consensu ejus cujus interest But my Life is not ex asse and absolutely my own For according to Tully partem parentes in me vendicant The Commonwealth and whoever is Supreme in it have a concern in the Lives and Fortunes of their Subjects Interest Reipublicae ne quis re suâ malè utatur and especially his Life Aristotle therefore in the 5th Book of his Ethicks cap. 11. observes that by Self-homicide Men injure the Common-wealth and therefore no marvel that Punishments are appointed to deter men from it We are in this Life as in an Army and must not forsake the Camp without allowance from our General You may consult on this Subject Bartholinus Salon and Ludovicus Molina de Justitiâ jure Tract de homicidio and Balthasar Gomesius Juris-consultus-Toletanus Omne Mendacium est peccatum EVery one hath heard of the common distinction of Lies and the Socinians affirm that mendacium
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
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
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.
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
pag 371. and the Edition prohibited till they be so 4. In their Canon Law all these are of publick Authority received with approbation of their Popes and Church 2. For their agenda Matters of Fact and Discipline their Sacred and Civil Rites and Ceremonies we may have them Authentickly set down in such Books as these 1. In Missali Romano There are very many Editions of it and much differing one from another as is evident and may appear by comparing the Mscs of which we have many in Bodleys Library and some in mine with the Printed Copies the first and more antient with those that follow Besides the Roman Missal which never was in England there are many other proper for other Countries so we had here 1. Missale secundum usum Yorke 2. Missale secundum usum Sarum 3. Missale secundum usum Hereford 4. Secundum Eversham 5. Lincoln 6. Bangor c. 2. Breviarium Romanum There be as many and differing Editions of this and Breviaries of other Churches as well as Rome The Breviary of Sarum so famous in England they call'd it Portiforium c. 3. Pontificiale Romanum Containing their Offices for Ordination Confirmation Consecration of Churches c. and other things peculiar to the Bishop 4. Rituale Romanum continet ritus in administratione Sacramentorum usitatos videl Baptismi Eucharistiae Paenitentiae Matrimonii extremae Vnctionis quorum Administratio ad Parochos spectat c. 5. Sacrarum Ceremoniarum seu Rituum Ecclesiasticorum S. Romanae Eccles libri tres Rom. 1560. Fol. There are many more Editions of it at Ven. 1506. at Col. 1572. and there again 1574. in Octavo who ever desires to be inform'd and convinc'd of the many ridiculous as well as Impious Roman Superstitions and the prodigious Papal Pride let him get that Book Many more Books they have of this kind containing several Sacred Offices or Rites as their Processionale Graduale Paris 1668. Fol. Officium B. Mariae Manuale secundum usum sacrum Hor. B. Virginis c. And to omit the rest Psalterium B. Mariae per Bonaventuram so they call it and amongst his works 't is printed the most impious and blasphemous piece of Superstition and Idolatry that ever the Sun saw for whatever in Davids Psalms is spoken of God or our blessed Saviour is in that Psalter attributed to the Virgin Mary and yet Possevine has the Impudence to say (a) Possevine Apparatu Sacro Verbo Rosarium mihi p. 357. Psalterium Divi Bonaventurae Laudibus B. Virginis summâ pietate Impietate potius in Deum Blasphemâ Idolatricâ Accomodatum All the forenamed Books Councils Canons or Sacred Offices have been received and publickly approved by the Church of Rome and for what Errors or Superstitions occur in them we may justly lay to their charge and they must be responsable for them But not so for the Writings of particular and private men although of greatest eminence in their Church Writers of Controversies 25. Next it will be necessary to have a comprehension of the Popish controversies of their Objections and the Answers and Satisfaction our Men give to their Elaborate Sophisms Books of this kind are many and the Volumes great to read them all is not opus unius hominis aut aetatis Some few I shall name such as 1. Dr. Crakanthorp contra Archiep Spalatensem Quarto Lond. 1625. No Book I have yet seen has so rational and short account of almost all Popish Controversies 2. Guil. Amesii Bellarminus Enervatus I said before he was a Non-conformist but for Rome and Bellarm. he has distinctly propos'd their pretences and given a clear short and rational answer to them Vitus Erbermannus a Jesuit and publick Professor at Mentz has lately published an Answer to Amesius Printed at Herbipolis 1661. two Vol. Octavo But omnia cum fecit Thaida Thais olet 3. Andreae Riveti Catholicus Orthodoxus c. It is extant in his Works Roterod. 1652. in French Saumur 1616. Lat. 2 Tom. 4 to Lugd. Bat. 1630. He well and fully handles all Popish Controversies 4. Chamierus Contractus seu Panstratiae Catholicae Dan. Chamieri Epitome per Frid. Spanhemium one Vol. Fol. Gen. 1645. This is more full and large than the former and may supply their brevity and omissions 5. When there is necessity of farther satisfaction in any Question our Great Men Jewell Raynolds John White Whitaker Laud Chillingworth and others before named may be consulted for none have opposed Rome with more Learning and Success than those To these may be added such as have examined and confuted the Council of Trent As 1. Chemnitii Examen Concil Trident Erancof 1578. 2. Examen Concil Trident. por Innocentium Gentilletum Genev. 1586. Octavo 3. Anatome Concil Trident. Historico Theolog. cum Historia Concil Trident. per Thuanum Vindiciis pro P. Suavo Polano contra Scipionem Henricum per Joh. Hen. Heideggeum Tom. 2. Octavo Tiguri 1672. More such Writers there are but Chemnitius is best 26. For a short comprehension of Popish Controversies how they explain and state them we are told to name one or two who have writ Enchiridia Epitomes or Summaries of their Controversies and how the hold them I say we are told what their Opinions are and the Explications of them in such Books as these 1. Manuale Controversiarum per Mart. Becanum Herbipol 1623. 2. Or if that be too large a Work then we may consult his Enchiridion Manualis Controversiarum hujus Temporis c. Duact 1631. He has Controversiae Lutheranorum 1. 2. Calvinistarum 3. Anabaptistarum 4. Politicorum c. 3. Enchiriaion Controversiarum per Fran. Costerum Jes Col. 1587. postea Turnoni 1591. 4. Controversiae generales Fidei contra Infideles omnes He puts all Protestants in that Catalogue Octavo Par. 1660. 27. And because Scripture is urged on all sides and there are passages in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance contradictory 't will be convenient to know some of those Authors as have writ Explicationes Conciliationes Locorum difficilium For instance such as these 1. Frid. Spaâ—â—â—â—ii dubia Evangelica Tom. 3. Quarto the first Tome Printed at Genev. 1634. The second and third 1639. 2. Guil Estius in Loca Scripturae difficiliora Fol. Duaci 1629. A considerate and Learned Man and explains many places well but being sworn as all their Ecclesiasticks are to maintain all the receiv'd Doctrine c. of the Church of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he does sometimes explain places so as may make most for the defence and interest of the Church of Rome 3. Symphonia â—rophetarum Apostolorum c. à Joh. Schorpio Quarto Genevae 1625. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu contradictiones apparentes Sacrae Scripturae c. Ven. 1645. Duodec 5. Vindicatio Locorum praecipuorum V. Test à Corruptelis Pontificiorum Praecipuè Bellarmini Calvinistarum he was a Learned Man and a fierce Lutheran Photinianorum c. Oct. Gissae 1620. per
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
the Spiritual Exercises of Ignatius Loyola Printed at Antwerp 1635. pag. 238. to which are added some Rules to be observed in order to direct us the better to believe as the Church believes 1. The first Rule is That wholly laying aside our own proper Judgment we are always to have a mind entirely disposed to obey the True Church pag. 128. Reg. 1. 2. The second is in these terms And that we may be perfectly unanimous with and conformable to the same Catholick Church though she should define that which appears to our Eyes to be White to be Black yet are we obliged likeâ—ise to pronounce with her That it is Black Reg. 13. pag. 141. Which Rules and all other Contents of the said Spiritual Exercises are approved and received by the whole Body of Jesuits and not only so but further most highly commended in these words viz. That they were full of â—iety and Sanctity and very useful for promoting the Edification and Spiritual proficiency of the Faithful being the Expressions used by the Pope himself in the aforesaid Bull of his Canonization of Ignatius Loyola Pag. 5. Sect. 22. Edit 8. of the Ides or the 6th of Ang. 1623. And further no less commended by the Cardinal of St. Clements a Roman Inquisitour the Vicar General and the Master of the Sacred Palace to whose Inspection and Censure that Work was committed by the Pope And what is still more the same Supreme and according to the Jesuits and Canonists Infallible Judge the Pope gives this further high Character and Approbation of that Book and its Contents We do Approve Commend and Establish all and singular the Contents of them of our own certain knowledge earnestly exhorting all and every faithful Believer or Believers in Christ of both Sexes and wheresoever inhabiting to make use of such pious Documents and devoutly to be pleased to be instructed by them being the express terms of the above-cited Bull ibid. pag. 5. Now this wicked and erroneous Doctrine pursues our Prefacer being once granted and actually embraced for an Authentick Doctrine of their Church as actually it is It is no wonder the Jesuits and the Popish Party should securely study and use all means imaginable for the utter Extirpation of all Protestant Princes or Subjects by Fire Sword Gunpowder-Plots or any other Conspiracies or Methods whatsoever Because that tho' such attempts may justly seem horrid to all sober Men and even to honest Pagans yet the Jesuits and Popish Party are so far from esteeming them sinful that when done out of Zeal to their Cause and with the approbation of their Superiours which never fails them at a dead lift they are applauded as Virtuous nay and what is more as highly meritorious And 2dly Though such actions in their own Judgments should appear to be indeed what they are sinful and black and barbarous yet what effect can that have upon Men who have been taught to renounce all their own reason and sense too and submit to and obey with a blind obedience all the Dictates of their Superiours to call White Black and Vice Vertue whenever they bid them and to think all things lawful and just which are commanded by them as may be seen in the Constitutions with a Declaration of the Society of Jesus printed at Antwerp 1635. part 6. cap. 1. pag. 233. and ibid. part 3. cap. 1. sect 23. pag. 123. Nay and that they are further enjoyned to obey their Superiour as if he were Christ Himself is visible ibid In the General Exam. with the Declar. cap. 4. pag. 37. And whereas the Jesuits endeavour to hide the odiousness of this impious absolute obedience to any but God and his Christ by a pretended qualification of its sense in thus explaining their Universal Obedience viz. That they must obey their Superiours in all Things in which there is no manifest sin As they tell us in the above cited Book part 6. cap. 1. pag. 233. and 234. Those says our Prefacer are but Jesuitical Frauds and pitiful Shifts sorry Fig-Leaves that may a little cover from unwary Eyes but never justifie their Doctrine of Absolute Obedience from Impiety For says he of what use can that Restriction be viz. Where there is no manifest sin to those who have before renounced all use of their own judgment and senses and who though they see and know a thing to be sinful and wicked never so plainly yet if they be told it is good and holy are bound to think it so and if they are but commanded it are bound to think that Command alone is sufficient to make it lawful just and meritorious and that if they obey not thus without any excuse or murmuring their obedience cannot be perfect As they are taught in the above-cited Book pag. 233. and again part 3. cap. 1. pag. 123. 2. When he reflects upon that injunction of theirs by which they are obliged to respect their Superiours as Persons that are Châ—ist's Vicars and that act in his place and stead as we find it in the above-cited Book pag. 123. and 152. and part 4 cap. 10. pag. 183. and Epist 1. Ignat. of the Virtue of Obedience to the Portuguese Brethren Sect. 4. and ibid. Sect. 3 and 11 our Prefacer thinks this sort of Jesuitical Divinity viz. that every little â—uperiour in that haughty Society must be obeyed aâ— Christ himself and to be esteemed as his Vicar that is the Pope himself must needs be as dangerous to the Pope's Authority as to that of Princes or others and that adds he a Learned Spaniard and Zealous Papist has both said and by evident instances proved That Author's Name is Alphonsus de Vargas of Toledo and the Title of his Book runs thus A Relation to Christian Kings and Princes of the Stratagems and politick Tricks and Quirks of the Society of Jesus to ingross the Monarchy of the World to themselves In which the Treachery of the Jesuits against both Princes and their People and their persidious and injurious practises against even the Pope himself and their unbridled Ambition to Innovate in matters of Faith is proved by manifest Examples Printed first Anno 1636 and afterwards Anno 1642. 3. Neither do they only says he advance their Superiours to be God's Vice-gerents and Vicars of Christ but further affirm them to be the Interpreters of the Divine Will to whose Government they have wholly given up themselves to obeâ— their Commands as the Commands of â—hrist and to make their Superiours Wiâ—â—â— the Rule of theirs as appears in the above cited Epist 1. of Ignat. of the Virtue of Obedience to the Portuguese Brethren Sect. 11. And in that other of the Constitut of the Society of Jesus with the Exam. and Declar. Printed at Antwerp 1635. cap. 4. Sect. 30 pag. 37. and in the Summary of the Constitut of the Society of Jesus Printed at Antwerp 1635 Sect. 31. pag. 17. which Blind and Abâ—olute Obedience pursues he is highly approved and commended to them
for these last four score and ten Years have lived in that Kingdom under the Reign of Hen III. Hen. IV. Lewis XIII and Lewis XIV faithfully extracted from all the publick and secret Memoirs that could possibly be procured by that Learned and Eminent Divine Mounsieur Bennoit To compleat this Elaborate Work which has already born a second Impression in Holland the Reverend Author had not only great assistance from remote parts but had also the help of many curious persons in his Neighbourhood publick and private Liberaries the Cabinets and Studies of the more exacter sort where Fugitive Pieces secure themselves The several Manuscripts of the Learned and Ingenious Mounsâ—eur Tester Eau which he left at his death with many other helps which will best appear in the work it self This Book was printed first in French by the Authority of the States of Holland and West-Friesland and is now translated into English with Her Majestys Royal Priviledge Bishop Barlow's Remains Liturgia Tigurina Or the Book of Common-Prayer and Administration of the Sacrament and other Ecclesiastical Rites and Ceremonies usually practised and solemnly performed in the Churches and Chappels of the City and Canton of Zurick in Switzerland and in some other adjacent Countries as by their Canons and Ecclesiastical Laws they are appointed and as by the Supreme Power of the Right Honourable the Senate of Zurick they are authorized with the Orders of that Church Published with the approbation of several Bishops Memoirs of the Right Honourable Arthur Earl of Anglesey Late Lord Privy-Seal intermix'd with Moral Political and Historical Obsevations to which is prefix'd a Letter written by his Lordship during his retirement from Court in the Year 1683. published by Sir Peter Pett Knight Advocate-General for the Kingdom of Ireland Casuistical Morning Exercises the Fourth Volume by several Ministers in and about London The Life of the Reverend Mr. Thomas Brand by Dr. Samuel Annesley Practical Discourses on Sickness and Recovery in several Sermons as they were lately preached in a Congregation in London by Timothy Rogers M. A. after his Recovery of a Sickness of near two years continuance The Life and Death of the Reverend Mr. Eliot the first Preacher of the Gospel to the Indians in America The Tragedies of Sin by Stephen Jay late Rector of Chinner in Oxfordshire A Treatise of Fornication To which is added a Penitentiary Sermon upon John 8.11 By William Barlow Rector of Chalgrave Infant Baptism stated in an Essay to evidence its Lawfulness from the Testimony of Holy Scripture by J. Rothwel M. A. a Presbyter of the Church of England The Mourners Companion or Funeral Discourses on several Texts by John Shower Mensalia Sacra Or Meditations on the Lord's Supper Wherein the nature of the Holy Sacrament is explain'd and the most weighty Cases of Conscience about it are resolved by the Reverend Mr. Francis Crow To which is prefix'd a Brief Account of the Author's Life and Death by Mr. Henry Cuts Books now in the Press and going to it Printed for John Dunton at the Raven in the Poultry THe 2d 3d. and 4th Volumns of the History of the Famous Edict of Nantes containing an account of all the Persecutions that have been in France during the Reigns of Lewis XIII and Lew. XIV faithfully extracted from all the Publick and Secret Memoirs that could possibly be produced by that Learned and Eminent Divine Monsieur Bennoit Printed first in French by the Authority of the States of Holland and West-Friezland and now to be translated into English with Her Majesty's Royal Priviledge The Lord Faulkland's Works Secretary of State to King Charles the I. collected all together into one Volume To which will be prefix'd Memoirs of his Lordship's Life and Death never printed before Written by a Person of Honour A Methodical and Comparative Discription of all the Religions in the World with their Subdâ—visions in two Parts The one in Parallel Columns containing their Theory and the other relating their Practices as distinguish'd unto the several Religions of Jew Christian Mahometan and Heathen By a Dignitary of the Church of England Mr. William Leybourn's New Mathematical Tractates in Fol. Intituled Pleasure with Profit lately proposed by way of Subscription having met with good Encouragement are now put to several Presses and will be ready to be delivered to Subscribers the next Term In this Work will be inserted above what was at first proposed a New Systerm of Algebra according to the last Improvements and Discoveries that have been made in that Art As also several great Curiosities in Cryptography Horometria c. which Additions will inhance each Book to 16. s. in Quires to those that do not subscribe and those that do are desired to send in their first Payment viz. 6. s. before the 26th instant after which no Subscriptions will be taken in