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-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
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
in that conjuncture thought fit to have revived here follows a deduction of the factum about it in the several Letters that the affair gave occasion for viz. Reverend Brethren IT hath pleased his Sacred Majesty to give some commands to my Lord's Grace of Canterbury to be communicated to the Clergy of his Province From his Grace they have been convey'd to the Right Reverend our good Diocesan who has injoin'd me to transfer them to you What his Majesties pleasure is you will I hope fully understand by the Letters here inclosed To have summoned you to Oxon or any other place for the delivery of those Letters would have been some trouble and possibly charge which his Lordship is always willing to prevent and therefore having no other commands from my Superiours to communicate save those here inclosed I chose rather to send them together with the Respects and Service of Reverend Brethren Your Affectionate Brother and Servant Tho. Barlow Q. Coll. Oxon May 22. 1673. I Need not tell you that the Laws and Constitutions mention'd in my Lord's Grace of Canterburies Letter are 1. The Constitutions of Convocation 1. Jacobi 1603. Can. 59.2 The Rubrick at the end of our Church Catechism in our present common-Common-Prayer Book Which Canon and Rubrick agree in this 1. That there must be Catechizing every Sunday and holy-day 2. It must be in the Afternoon 3. That all Fathers and Mothers Masters and Mistresses are bound to send their Children Apprentices and Servants But in some things they differ 1. The Canon injoins Catechizing as to the time before evening-Evening-prayer but the Rubrick says after the second Lesson 2. The Canon says they shall Catechize Half an hour or more the Rubrick limits no time but leaves it to the prudence of the Minister as he shall think convenient Now where they differ the Rubrick is to be follow'd because ratify'd by Acts of Parliament which the Canon is not and so more obligatory 3. The Rubrick omits the Punishment the Ordinary may inflict in case the Rubrick or Canon be not observ'd But the Canon distinctly sets down the penalties 1. Of the Minister if he neglect Catechizing according to Canon 2. Of Parents and Masters if they refuse or neglect to send their Children or Servants 3. Of Children and Servants if they refuse to come and be Catechiz'd according to Canon Which penalties upon neglect of Duty will I doubt not be inflicted by those in Authority My Lord I Have received a Letter from his Grace the Lord Arch-Bishop of Canterbury a Copy whereof I am required to transmit to your Lordship by which you will understand the Duty which his Majesty requires of your Lordship The Letter is as followeth The Kings most Excellent Majesty being truly sensible that the growing increase of the prevailing Sects and Disorders among us proceeds chiefly from the general neglect of instructing the younger sort of persons or their erroneous instructions in the Grounds and Principles of true Religion is therefore pleas'd to command me that in his name I require your Lordship and by you the rest of my Brethren the Bishops of this Province that by your Selves and Officers you will at all seasonable times reinforce the execution of such Laws and Constitutions as enable Us to enjoin the Use and Exercise of our Church-Catechism and that by the most effectual remedies that may be such as without Licence either publickly or privately teach School within your Lordships or their jurisdiction be forthwith proceeded against according to such rules as are prescribed unto Us for their restraint and to the end that this mischief may be prevented for the future He more-over strictly chargeth us that none be admitted to that office without Subscription Oaths and Declaration as are exactly requisite but in the mean time I desire that your Lordship and They will with the first conveniency let me know how we are already defective in these particulars that I may be able to give such satisfaction as hereafter will be necessary I bid your Lordship heartily farewel Lambeth House Feb. 6. 167â— Your Lordships very Affectionate Friend and Brother Guil. Cant. Your Lordship does hereby fully understand his Majesties pleasure which I am requir'd to let you know London-House Feb. 8. 167â— Your Lordships very loving Brother and Servant Humfr. London Mr. Archdeacon YOU hereby fully understand his Majesties pleasure which I know not how better to communicate to the Clergy with in my Diocess than by your self you being the most proper officer in my absence the manner of doing this I shall wholly leave to your own discretion and desire that with all convenient speed you would give me some account of what you have done herein that I may be able to give such satisfaction as hereafter may be requir'd by his Majesty from Whitehall April 26. 1673. Your very affectionate Friend N. Oxon. THE Questions I sent the Bishop of Oxon were 1. Whether by Sects in my Lord of Canterbury's Letter Papists were as well as others included 2. And whether their Children c. should be summon'd by the Minister to be Catechiz'd And 3. In case they come not what punishment 4. Whether Popish School-Masters might teach without License c Mr. Arch-deacon YOU have put some Questions to me which I believe have not been put to any other Bishop and therefore I shall not take upon me to give any other answer than this that I have no Commission to make any Comment or Explanation upon my Lord of Canterburies Letter which was sent to me but only to Communicate it to the Clergy Your speedy care in this will be necessary whether you are willing to appear in person concerning it or to distribute such Copies of it as are requisite I leave to your own choice but I pray fail not the doing of it I am Sir Your very affectionate Friend N. Oxon. White-hall May 10. 1673. An Answer to My Lord's Letter of May 10. 1673. Right Reverend c. I Have received your Lordships Letter and Commands in obedience to which I have now communicated the Letters your Lordship sent to the Clergy of your Dioces I did not think it convenient to summon them all to meet at Oxon or any other place because that might be some trouble and charge to them nor had I any thing to say or do save only to deliver Letters to them the way I took was this There being eight Deaneries in your Dioces I transcribed eight Copies of those Letters and sent one inclosed in a Letter of my own a Copy of which I here send to every Deanery directing it to some prime Minister of that Deanery and making the apparitor signify to the rest of the Ministers of that Deanery in whose hands those Letters were lodged that they might come and if they pleas'd take a Copy or at least for their directions read them Further though your Lordship has given me no directions or command to do it I have commanded the
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-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
Conscientia c. He was a Non-conformist and so cautè legendus but he was a Man Rational and his Reasons are commonly consequent 2. His Resolutions short and perspicuous 3. The Texts he urges pertinent so that when he 's out which is not usual you lose not much and when he 's right you have it in a little time 4. Fridericus Baldwinus a Lutheran he was and cautè legendus as to that Point de Casibus Conscientiae Witterburg 1628. 5. Casp Erasmi Brochmanni Systema Vniversae Theologiae in quo singuli Religionis Christianae Articuli Controversiae priscae recentes Polemicae expediuntur praecipui Conscientiae Casus è Verbo Dei practicè deciduntur Vol. 3. in Quarto Lipsiae 1638. There be former and worse Editions 1. For Popish Casuists they are many and some (a) Antonius Divina consists of twelve parts and six or seven Vol. in Fol. of them voluminous amongst them such as these are of great Note and Authority 1. Manuale Confessariorum c. per Martinum Azpilivetum Navarrum Paris 1620. Octavo 2. Fran. Toleti Cardin. de instructione Sacerdotis c. Lib. 8. Rothomagi 1630. Octavo 3. Vincenti Filliucii Questiones Morales Colon. Agr. 1629. Fol. as full and learned as any among the Jesuites of which sort of Casuists we do not mince the matter nor as some do with soft and ambiguous words mollify their horrid opinions I shall name one or two who speak plain Popery and confidently profess and indeavour to prove their most desperate opinions as for instance 1. Antonii de Escobar Theologia Moralis Lugd. 1646. Octavo This is a good Edition but there are two better ones at Lyons and another at Brussels 1651. 2. Thoma Tamburini Societat Jesu explicatio Decalogi Lugd. 1659. Folio 3. And that we may know what his erroneous opinions be and where to be found we have a Catalogue of no less than one hundred and three pernicious Errors found in his works in a Book printed in the same place and same year that Temburinus his cases of Conscience were published the Book has this Title Extrahit de plusieurs erreurs maximes pernicieuses contenues dans une volume du Pere Tambourin Jesuite c. Imprime à Lyon en la presente Anne 1659. Quarto 4. He who has a mind to see more of the Jesuites Casuistical Divinity may consult the Theologia moralis Pauli Laymann Jesuitae Lugd. 1654 and Francisci Bordoni propugnaculum opinionis probabilis in concursu probationis operum Bordoni Tom. 6. Lugd. 1668. Fol. 5. And lastly Vid. Amadai Guimonii opusculum singularia universae ferè Theologiae moralis complectens adversus Quorundam expostulationes contra nonnullas Jesuitarum opiniones Morales Lugd. 1664. 4â— He endeavours to justify all the Jesuites extravagant and wild opinions laid to their charge by the Jansenists in their (a) Vid. Lâ—d Moâ—â—aâ—ii Lâ—â—â—ras Pâ—â—â—iâ—câ—â—â—â— de Mâ—â—â—â— Pâ—â—â—â—â— Jâ—sâ—â—â—â—â—â— Discâ—plâ—â—â— Câ—â—â—â— 1â—05 in 〈◊〉 Provincial Letters and the Jesuites Morals (b) The Jeâ—uâ—e 〈◊〉 â—als collected out of their own Books by a Dr. of Sorâ—on Lâ—â—d 1670. Fol. and the mystery (c) In 4 or 5. Vol. in 8â— Notand that there is Dâ—cretum conditum in Congregatione Generali Romanae Vniâ—â—â—salis Iâ—quisitionis c. Dâ—tum Rome 1641. in quo â—â—â—ia edita edenda â—a 〈◊〉 â— c â—tâ—a quam pro Jansenio proâ—iâ—â—â—tuâ— ne quis legat retineat â— and yet ever siâ—ce they write read and retain such Books amongst them of Jesuitism and to do this he shews that many eminent Authors and Writers of the Roman Church before and besides the Jesuites maintain'd with approbation the same opinions so that this work of Guimenius is a Common Place Book and Repertory for us Hereticks wherein we may find all the most impious and wild opinions of the Church of Rome particularly cited by Guimenius and eight or ten or more eminent and approved Writers of that Church who publickly held and defended them 22. Besides Popish Casuists they have many Writers whom they call Summistae who have put almost all heads of Divinity in an Alphabetical Order and then explain each by way of position case or question There be a World of such Writings the old ones before Luther when they Writ most secure speak plain Popery the latter are more cautious and cunning yet suffficiently erroneous I shall name two only 1. Summa Vniversae Theologiae Raynerii de Pisis Ven. 1585. Quarto 2. Summa Ecclesiasticae Disciplinae totius juris Canonici aucta recognita Lugd. 1598. Authore Pet. Crespelio He is the most significant amongst them He does under every Head cite passages out of Fathers Councils Historians Schoolmen c. And any thing which he thinks makes for the Catholick Cause what such Writers say their Books being in an Alphabetical Order is soon found and therefore if in reading them little truth is got little time is also lost in seeking it of these sort of Writers are Antonius Archi-Episcopus Florentinus Card. Cajetan Turre-Cremata in his Summa Ecclesiae a Book by reason of the Cardinals Authority and Learning considerable as also which occurs in the end of his Summa for his Apparatus super Decreto (a) Extat hoc Decretum Gr. Lat. apud Binium Concil Tom. 8 p. 851. Edit Paris 1636. Vorionis Graecorum in Concilio Florentino ab Eugenio Papa 4. Promulgato Augustinus de Ancona and a Rabble of such Romish Janizaries the Popes Pretorian Band Capitolii custodes Pontificiae omnipotentiae Jurati vindices 23. Seeing every Divine of the Church of England is bo nd to subscribe and defend the Doctrine and Discipline of our Church against all Adversaries and none can do that till he know what the Doctrine and Discipline is and where 't is authentickly to be found and seeing the Works of Jewel Raynolds Hooker Laud and Whitaker c. tho they are the Works of Learned and Great yet Private men nor is any Son of the Church of England bound to subscribe to all they say It must therefore be consider'd what Books as to our Doctrine and Discipline are Authentick and own'd by our Church as such and of this kind we have only four That is 1. Our Articles 39. First compos'd and agreed on in Synodo London 1552. i. e. 6. Edwardi 6 ti and Printed in Lat. 1553. They were 42. they were after 1562. Eliz. 5. revised in the Convocation at London reduced to 39. and publish'd in Latin 1563. A Copy of which is in Bodley's Library amongst Selden's Books with the Original Subscriptions of the Clergy annexed to it 2. Our Book of Homilies compos'd five years before the Articles Anno. 1. Edward 6 ti 1547. 3. Our Liturgy which was first published 1549. then revised by Cranmer and Bucer and published 1552. That is 6 to Edvardi 6 ti and (b) Vid. Stat. 5. 6to Ed. 6ti cap. 1. left established at his Death abolish'd by Mary
(c) Stat. 1. Mar. Sess 2. cap. 2. and again established (d) Vid Stat. 1. Eliz. cap. 2. by Queen Elizabeth with some alterations 1558. 4. Our Book of Ordination all these confirm'd by Parliament and Convocation and so by the Supream Power Ecclesiastical and Civil and so whatever is contained in those four Books which concerns either Doctrine or Discipline is Authentick and Obligatory to the whoâ—e Church and Nation and all persons whether Clergy or Laity This our Common Lawyers will admit and no more because as they would have it to diminish the Ecclesiastical and encrease their own Civil Power No more are confirm'd by Act of Parliament but we say and can prove (e) Vid. Mâ—c de Excommnicatione Câ—â—cellario missum 166. that there are other Books which are and de Jure should be as Authentique and Obligatory as the former four As 1. Our Ecclesiastical Canons made in Convocation 1. Jacobi 1603. 2. The Provincial Constitutions Quas Collegit Guil. Linwood erat primo (f) M. Parker Antiquit. Britan. in Guil. Câ—ichly p. 285. Officialis Curiae de Arcubus dein custos privatiâ— sigilli ac demumâ— Menevensis Episcopus Glossis Illustrare (g) â—a Linwood in Praesat Incepit 1423. perfecit (h) Vid. Glossam ad constitat Finaliter Verbo Râ—moto pa. 161. Col. 3. Edit Par. 1505. de Haereticis Lib. 5. Glossas illas circa Annum 1429. Constitutiones has cum erant in Synodis Provinciae Cantuariensis conditae Provinciam illiam solum obligasse Constitutiones Legatinae Othonis Othoboni erant Legati Pontificis in Anglia sub Hen. 3. cum Glosses Joh. de Aton Canonici Lincolniensis Notand 1. quod Guil. (i) In Gâ—â—◠〈◊〉 Verbo 〈…〉 â—xdâ—cto Linwood citat hunc Joh. de Aton Lâ—nwoodo erat antiquior 2. Constitutiones hâ—s Angl. Vniversam obligasse conditae enim erant in Conciliis (k) Vid. M. 〈◊〉 ad 〈◊〉 1237. in 〈◊〉 3. p. 446 447. ubi aderant utriusque Provinciae Episcopi Pontificio Legato Praeside Now all these Canons and Constitutions Provincial and Legantine and indeed the whole Canon Law is still in use in all our Ecclesiastical Courts and Obligatory so far as they are not inconsistent with 1. The Law of God 2. The Law of the Land or the Prerogative Royal as may appear by many statutes k not yet abrogated (l) Vid. Sâ—â— 2â— Hiâ— 8. â—â—p 19. â—â—â—ne which is â—â—nfirm'd 1 Eliz. cap. 1. Vid. Eâ—iâ—â— 2â— 35. Hâ—â— cap. 8. cap. 16. That the Doctrine and Discipline of our Church are Authentiquely contain'd in the foresaid Books Canons and Constitutions being certain and confess'd The next query will be how and by what means a young Divine may come to know the true sense and meaning of those Writings c. In answer to which Query with submission to better Judgments I say there can be no better means to know the true meaning of Articles Canons and Constitutions c. than by a diligent and intelligent reading the Works of those excellent Persons who ab origine contriv'd those authentique Writings ejusdem enim est exponere cujus est componere or since successively have defended them against all the Adversaries of our Church and Pope Presbyter and Phanatick and that with success and Victory I mean such as Cranmer Bucer (l) Buceri Scripta Anglicana praecipuè Basil 1577. Vâ—t Argentorati He was Reg Professor at Cambr. Pet. Martyr (m) He was Prâ—fessor of Theol. at Oxon Jewel Raynolds Whit-gift Bancroft Hooker Joh. White Davenant Abbot Crakanthorp Field Laud Chillingworth As for our late Writers or Scriblers rather to spend time in reading them is to mis-imploy and lose it and to speak freely many Apocryphal Pamphlets let him who likes them call them Books have been of late years Writ and Licensed which datâ operá ex professo endeavour to confute the establish'd and known Doctrine of our Church and all Reform'd Churches in Europe and maintain Positions which are evidently Socinian Popish or Pelagian whence we have too much ground to wonder why any Son of the Church of England for so these Scriblers call themselves dare Write or License such Apoc. Books which they are bound by Law and Conscience to condemn And as a Divine should and ought to know the Doctrine and Discipline of our Church that so he may be able to teach and vindicate it from the Cavils and Oppositions of our Adversaries so he ought to know what are the erroneous opinions of the Enemies of our Church especially the Papists for no man can confute what he does not know To Write against Rome and confute her for her Doctrines she does not hold is a calumny not a just confutation All that Lombard or Bellarmine or Vasquez or Cajetan hold is not presently to be laid to the charge of the Roman Church but such things as she by publick Authority owns in her Authentick Constitutions c. Popish errors then are either Fidei aut facti in credendis aut agendis such as concern their Doctrine and Discipline 1. For their Credenda and Errors in Doctrine they have declared authentickly 1. In their Trent (n) And so in all those Councils they call Oecumenical and approve tho we do not as the Nicene Council and about thirteen more which came after it whatever Errors be in any of these they do and must own for seeing they do approve those Councils they must approve their Positions and Decrees We have a Catalogue of what Councils the Church of Rome acknowledges prefix'd to the Corpus Juris Canonici Paris 1618. Fol. and to the last Edition of that Law Lugduni 1661. Quarto Council the best Edition at Antwerp 1633. Octavo of which before pag. 18. 3. 2. In the Chatechismus Tridentinus ex decreto Concil Trident. jussu Pii Papae 5. There are very many Editions but the best is that at Paris 1635. Octavo 3. In their Popes Bulls 1. Eccloge Bullarum Pii Quarti 5 ti Gregorii 13. Lugduni 1582. Octavo Item 2. Literae Apostolicae c. de officio Inquisitionis cum superiorum Approbatione Romae 1579. Fol. Extant hae Literae cum altarum Auctario in calce Directorii Inquisitionis per Nicol. Eimericum Ven. 1607. 3. Nova computatio Privilegiorum Apostolicorum Regularium mendicantium c. per Emman Rocherum Turnoni 1609. Fol. In which collection we have the Bulls of about 44 Popes 4. Bullarium Romanum Novissimum a Leone magno ad Vrbanum 8. Tom. 4. Fol. Romae 1638. Edidit Mar. Cherubinus extat editio hujus Bullarii alia posterior additis Vrbani Innocentii Constitutionibus auctior Lugduni sumptibus Phil. Borde c. This last Edition is best 1. Because it contains more Bulls 2. Because I find many things in this last Edition of Lyons which being damn'd by the Inquisitors are to be expung'd (o) 〈…〉 19. 〈…〉 â—â—gâ—um 〈…〉 〈…〉 Inâ—◠〈…〉 â—â—um Ib.
and Civil Prudence and that is (b) Libro 5. Digest Tit. 17. de Regulis Juris Antiqui it contains above two hundred Maxims of Law and Reason so many Principles and Axiomes of greatest Evidence and Authority being great Truths Universally received in the Roman Empire Pagan and Christian by Divines as well as States-Men and Lawyers And because there is hardly any Rule so Universal but it may admit of some exception or limitations so those Regulae Juris have been cautiously and learnedly explain'd by several eminent Lawyers Such as De Regulis juris Scripserunt 1. Everand Broncherst 12. Lugd. Bat. 1641. one of the last and best 2. Jac. Cujaciâ—js Octavo Basil 1594. 3. Pet. Faâ—er Lugd. 1590. 4. Philippus Decius cum additionibus Octavo Lugd. 1601. De Indicibus Expurgat 30. It will be of great use for a Divine to be acquainted with the Roman Inquisitor's Arts impious Knavery and Fraud in purging and correcting corrupting Authors in all Arts and Faculties sâ—me of the Fathers not excepted for this purpose we may consult 1. The Popes (c) Vâ—d Plures â—â—nâ—isiâ—â—m constitationes de Libris expurgandis in Ballario Cheâ—â—iâ—i In Indâ—â—â— Ballarii â—â—tatas verbo â—â—â—i Prohibiti Bulls about their expurgatory Indices as first the Bulls of Pius 4. 1564. In Bullario Cherubini Rom. 1638. Tom. 2. pag. 81 82. 2. That of Clement 8. 1595 In the same Bullarii â—om 3. p. 37 38. Vid. Ibi citata de Congregatione Indicis That is a congregation of Cardinals who consulted about perfecting the Index Expurgatorius 2. For the Rules and Directions given the Inquisitors for prohibiting what Books they pleased we have them as given by the Authority of the Trent Council in the end of some Editions (d) Vid. Concil â—â—idâ—â—t Antwerp 1633 Octavo Iâ—caâ—ce Post Indicâ—â— and in the Editition by â—abbe Par. 1667 p. 230 231 c. of that Council For the Indices expurgatorii themselves 't will be of very great use to have one or more of them for there are many and if possible of their own Editions amongst those we have 1. Index Tridentinus published by themselves at the end of those Editions of the Trent Council named here in the Margent and many times elsewhere 2. Index Hispanicus Madriti 1612. Fol. Several other Editions there (e) Madrit 157â— 1584. Salmurii 1601. Madriti 1614. 1628. Hispali 1632. Madriti iterum 1640. are both before and since that time that which is beyond all others most compleat and useful is that Madriti ex Typographaeo Didaci Diaz Fol. 1667. In which we have four or five thousand Authors damn'd absolutely or to pass with a Purgation corrected not amended but corrupted (f) Si Episcopus Presbyter aut Diaconus Chart am falsaverit aut falsum Testimonium dixerit deponatur In Monasterium detrudatur quam diu vixerit Laicam tantummâ—ò communionem accâ—piat Concil Agathense Agathae in Gallâ Narbonensi Celebratum 506. Caâ— 50. 3. Index Libr. Prohib Alexandri 7. Jussu Edit Rom. 1664 1665. extat etiam 1667. Fol. In this last Edition the Index Tridentinus is join'd with it and many Decrees of the Congregatio Judicii wherein they name particularly and censure Books which elsewhere I find not extant Some of theâ—e Decrees are extant in a Book with this Title Lâ—bâ—â—â—m post Indices Câ—â—â—â—tis 8. prohibitorum Decreta omnia hactâ—â—us Edita Romae 1624. Octavo It is bound up with the Index Librorum Prohibit Romae 159â— Octavo 4. The Portugal Index Olysipone 1624. in Folio Continet 1. Indicem Romanum 2. Indicem Prohibitorum Lusitaniae 3. Indicem Expurg à p. 195. Vid. Paparum Bullas ex Librorum Expurgandoram Regulis ibidem in Principio antè Indicem 5. Index Expurgator juxta concil Trident. Decretum Philippi 2 Regis Catholici jussu Albani Ducis consilio ac Ministerio in Belgio concinnatus 1571. a Fran. Junio Editus 1586. Vid. Epist Dedicatoriam Praefat. Junii Diploma Regis Catholici praefationem B. Ariae Montani dicto Indici praefixâ— Lastly I would commend four Authors to you 1. Historia Conciliorum Generalium in 4 Libros distributa Authore Ed. Richero Doctore Sorbonico Printed at Colon. 1680. and again at Colon. 1683. 2. Joh. Launoii Parisiensis Theol. Epistolae in eight parts or volumes They are both Sorbon Doctors and yet boldly and learnedly Write against very many Errors and Corruptions of the Church of Rome Some one or more of these will be very useful where it is to be observed 1. That in their Indices Authors and Books are distinguished into three Classes 1. In the first Classe The Books and Authors too are damn'd in this are all Hereticks amongst which all Protestants are reckon'd and all their Books writ of Religion 2. In the second Classe Books damn'd but not their Authors when the Authors are Catholicks and yet their Books absolutely forbid 3. In the third Classe such Books writ by Papists or Protestants as being purg'd may pass By this we may come to know 1. the best Books i. e. Those condemn'd by them Magnum aliquid Bonum est quod a Nerone damnatur 2. By considering their Indices we come to know the best Editions of many good Books for they name the Edition of every Book to be purged so that if we have that Edition they name or any before we are sure it has not been in their Purgatory c. nor by putting in or leaving out corrupted Editions 3. Their Indices Expurgatorii for that use we may make of them are very good and Common-Place Books and Repertories by help of which we may presently find what any Author by them censur'd has against them It is but going to their Index and by it we are directed to the Book Chapter and Line where any thing is spoke against any Superstition or Error of Rome so that he who has the Indices unless Idle or Ignorant cannot want testimonies against Rome I beg your pardon for this tedious and I fear impertinent discourse I have not had time to read it â—ver again to correct mistakes and may be you may loose time if you do but I dare and do 〈◊〉 trust you with all mine infirmities being well assur'd that as your great judgment will soon find so your no less candour can and will pardon my errors and not wilfâ—â— mistakes sure I am this however rude scribble may be some little evidence tho not of my ability yet of a great desire and willingness to serve you If you desire to see any of the aforemention'd Authors you may command and have the sight and use of them some very few excepted for they are in the possession of Sir Your Affectionate Friend and Faithful Servant T. Barlow Sir Having lately heard from you how you desire that I should further give you lumen de Lumine about the Socinian and Arminian controversies and the Writers pro and con you may
certis redditibus percipiendis quaedam assignantur ad suam exhibitionem sustentationem pro certis laboribus oneribus subeundis ad ipsorum vitam c. And I have been told by a good Civilian that such Sine-Cures have been made and given to some Priest in the time of Popery to maintain him at Rome and in his Journey thither that he might buy and learn there the Arts of that cunning Court solicit business and be serviceable to his Country and Friends at home Lastly But if it be demanded concerning the Original of appropriating Parochial Tithes and making Rectories of Sine-Cures I say 1. We never hear of Tithes for many Ages in the Primitive Church In the (g) Extat gr lat in 8vo per Justellum Paris 1610. in Bibliotheca Juris Canonici Veteris per Justellum Par. 1661. Codex Canonum Ecclesiae Universae the most Authentick Book in the World next the Bible which contains the Canons received by the Vniversal Church till the year 451. there is not one word of Tithes The Clergy were then liberally maintain'd by the free oblations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call'd them of the people The Peoples Charity and kindness to the Clergy was great then and so were their oblations for their maintenance But the case is much alter'd and the people so far from giving freely that they will seldom pay what is by law due sure the people then were much better Christians or we of the Clergy now worse 2. But I find not Tithes and the payment of them established here in England till the end (h) By King Offa's Charter Anno. 786. See Selden of Tithes cap. 8. § 2. p. 198. of the eighth or the middle of the ninth (i) Selden Ibidem § 4. pag. 204. pag. 209. Century and the division of England into Parishes not before Honorius Arch-bishop of Canterbury and the year 636. so that the division of Parishes being so late and Tithes not establish'd till the end of the eighth or middle of the ninth Century 't is certain that the appropriation of Tithes could not be before Tithes and Parishes were established but how soon after they came to be alienated and made Sine-Cures I know not nor have I time to search One thing material in this business of Sine-Cures is that heretofore Donatives and Sine-Cures might be in Lay-mens hands Since our late Act of Vniformity 14. Car. 2. none but a Priest is made capable of them a Lay-man by that Act is made incapable see the § Be it further enacted Next after the Declaration against the Covenant c. I am Sir Your affectionate Friend and Servant T. L. My honour'd Friend IN a former Letter you asked a Question about Pensions paid to others out of Ecclesiastical Livings about the payment of them at home and abroad The Question may be 1. De facto what has been done in this case 2. De Jure what justly might be done Now de Facto 't is evident that Pensions have been paid out of Ecclesâ—astical Livings 1. To the Pope as Annatae Primitiae Anni primi fructus or first fruits And I find the Canonists call them in the Neuter Gender (a) Duaâ—â—nus de Beneficiis lib. 6. cap. 4. p. 83. Annuum so that Annuum solvere signifies the same as Annatas primitias aut unius Anni fructus solvere When these Annats (b) Sanctio Pragmaticae cum Glâ—ssis Paris 1613. p. 1009. in Editione ultimâ Paris 1666. p. 468. began how they were (c) Vid dictam Sanctionem Edit 1613. p. 630 631 c. fuse Editionis 1666. p. 465 c. paid and condemn'd at home and abroad the Authors in the Margent tell us especially the Sanctio Pragnatica Caroli 7. Galliarum Regis and the large Glosses upon it in the places cited And to omit others (d) Lib. 6. cap. 3 4. sequentibus Duarenus de Beneficiis has fully handled the business of Annats And you know Cowels Interpreter Verbo Annats and Spelman's Glossary Verbo Annatae give an account of them So does my Lord (e) Institut part 4. p. 120. Cook too In whom we may clearly see that the Story Spelman has out of Platina that Annats were first brought in by Boniface 9. Anno 1400. is untrue for Annats demanded here in England and denied by Ed. 3. in the second year of his reign which was Anno Christi 1327. and so 73 years before But though the Council of (f) Concil Basiliense An. 1431. Sessio 21. Basil damn'd the payment of Annats yet they were paid here till Hen. VIII (g) Statut. 26. Hen. 8. cap. 3. H. 1. Eliz. cap. 4. annex'd them for ever to the Crown Miseris malorum altior sensus I speak this more feelingly because I am to pay the King above 800 l. for these scurvy Popish Annats 2. Besides Decimae or Tenths were paid to the Pope and now to our Kings and are likely to be so for ever for our Statutes call it (h) Statut. An. 2. 3. cap. 35. and in the end of the Sanctio Pragmatica Edite Paris 1613. pag. 1009. we are told that the K. of France has the Tenths which the Pope had before a perpetual Disme and for ever 26. Hen. VIII chap. 3. 3. Besides these there were many other payments out of Ecclesiastical Livings which they call'd Corrodia (i) Othoboni Constitutio Voâ—entes Verbo Liberationes Liberationes so they were commonly call'd at least here in England Now for these Corrodia Liberationes or Pensiones for by all these names they are call'd we may have the whole nature of them explain'd as what they were who might impose them on whom for how long c. in many Authors Forraign and Domestick of our own and other Nations I shall only name a few and in reading them you will find a hundred more cited who writ on the same subject 1. In the Canon-Law which you know better then I Decret Greg. lib. 3. Tit. 39. De Censibus Exact Procurat there are many chap. about this business As cap. Scientes 3. and cap. 7 8 10 11 13 15 c. 2. Panormitan on those Chapters and Cardinal Turrecremata ad Can. Quaesitum est 4. Caus 1. Quaest 3. 3. Linwood Provincial lib. 2. De Rebus Ecclesiae non alienandis cap. ut secundum 2. 4. Othoboni Constitutio Quia plerumqu De his qui pactionem faciunt cum praesentato mihi pag. 105. cum Glossis Johan De Aton Canonici Lincolinensis ejusdem Othoboni Constitutio Volentes Quod nulli Religiosi vendant vel assignent aliis Liberationes seu Corrodia Ita enim habet summarium dictae constitutioni praefixum pag. 126. Col. 3. 5. Cowels Interpreter Verbo Corrodium Spelman's Glossary verbo corrodium 6. Duarenus de Beneficiis lib. 6. cap. 3 4 c. 7. And to omit others Covarruvius Institutionum Moralium Tom. 2. lib. 8. cap. 5 6 7 c. fully
their Ecclesiastical Preferments and all Strangers some few excepted gave one whole years Revenue This Dr. Burnet tell 's you in the 1. part of his History of the Reformation p. 21. And gives you the Authentick Record for it in the end of that first part of his History amongst the Collection of Records lib. 1. num 5. page 7 8. where you will have the motives which moved the Clergy then to give such a prodigious subsidy I can say no more at present save that I am Your affectionate friend and obliged servant Tho. Lincolne A Letter to Mr. R. S. VVHAT you say of our late Antiquities is too true we are alarm'd by many Letters not only of false Latine but false English too and many bad Characters cast on good Men especially on the Anti-Arminians who are all especially Dr. Prideaux made seditious persons Schismaticks if not Hereticks nay our first Reformers out of Pet. Heylin's angry and to our Church and Truth scandalous writings are made Fanaticks This they tell me and our Judges of assize now in Town say no less I have not read one leaf of the Book yet but I see I shall be necessitated to read it over that I may with my own Eyes see the faults and so far as I am able indeavour the mending of them Nor do I know any other way but a new Edition with a real correction of all faults and a declaration that those miscarriages cannot justly be imputed to the Vniversity as indeed they cannot but to the passion and imprudence if not impiety of one or two who betray'd the trust reposed in them in the managing the Edition of that Book I am of your opinion that if good Dr. C. would finish and communicate his animadversions he would do a kind office pâ—us vident oculi quam oculus though I hope we shall being now awakened set those to work about that Book whose eyes and care will be critical enough to see without Spectacles and without partiality to correct the errours which either ignorance or disorderly passions have produced God Almighty bless you all yours and Sir Your most obliged faithful and thankful Servant T. B. Another Letter to Mr. R. S. about the same Subject Sir FOR the Antiquitates Universitatis Oxon. which you mention The Author was one Mr. Wood of Merton Colledge who writ them in English but they were put into Latine at Christ-Church by the Order and authority of the Dean And as you truly observe the Latine is very bad and indeed very (a) In the Epiâ—tâ—e to the King in the beginning of it Commentariis boni consulat is not Latine c. false many times The Translators subscribe the Authors Epistle with his name which in English was Anthony Wood Antonius a Wood had they said Antonius a Sylva it had been Latine but Antonius a Wood is neither Latine nor Sense The truth is not only the Latine but the History it self is in many things ridiculously false p. 114. libri 2. They say that Burgus subtus Stainesmoram is in Cumberland whereas all know that it is in Westmoreland about 20. miles distant from Cumberland In that 2. Book pag. 122. They say that I was born in vico vocato Orton whereas I was born in no Village at all but in a single house two miles from Orton In the 1. Book of those Antiquities p. 285 286. you have a story told in English and Latine to make our Reformation and Reformers ridiculous and in that p. 286. The Translater makes himself ridiculous for his gross Ignorance For speaking of one who was Clericus Signetti as he calls it that we might know what the Signettum was he adds Sigillum ita Regium privatum nuncupamus so that if his Latine and Logick be true the Signet and Privy-Seal are one and the same thing which I believe that Excellent and Worthy Person my Lord Privy-Seal will not allow Mr. Wood who was the compiler of those Antiquities was himself too favourable to Papists and has often complain'd to me that at Christ-Church somethings were put in which neither were in his Original Copy nor approved by him The truth is not only the Latine but also the Matter of those Antiquities being erroneous in several things may prove scandalous and give our Adversaries some occasion to censure not only the University but the Church of England and our Reformation Sure I am that the University had no hand in composing or approving those Antiquities and therefore the Errors which are in them cannot de jure be imputed to the Vniversity but must lye upon christ-Christ-Church and the composer of them I am Sir Your faithful Servant c. Some Quotations out of B. Barlow's Manuscript-Answer to Mr. Hobbs Book of Heresy wherein is proved the Papists gross Hypocrisy in the putting Hereticks to Death VVHEN the Church of Rome delivers over some impious and degraded person to the secular Power to be punisht with Death for to that end they (a) Ad hoc sit ista traditio ut puniatur morte Hoâ—iâ—nsis apud Panoâ—m ad Caput nâ—â—imus 27. § 8. extra de vâ—rb sig Aquinas 2. 2. Qu. 11 Aâ—â— 3. relinquit jâ—dicio saeculari exterminanâ—â—m per mortâ—m So Linwood Lib. 5. de hâ—ereticis cap. 1. Verbo paena in gl deliver him then the Bishop who delivers him to the Secular power Intercedes Efficaciter ex Corde so says the Rubrick for the person in these words (b) Pontificale Romanum Romae 1610. p. 456. vid. cap. novimus 27. extra de verborum sig Panorm ibid. § 8. 9. Domine Judex râ—gamus vos cum omni Affectu quo possumus ut amore Dei Pietatis misericordiae intuitu nostrorum interventu precaminum miserimo huic nullam Mortis vel mutilationis periculum Inferatis Now this is strange Hypocrisy for the Secular Magistrate can neither alter nor * The Secular Magistrate must believe not examine the Sentence of the Ecclesiastical Judg. Cook s reports part 5. de Jure Regio eccle p. 7. Edit London 1612. moderate the Sentence but if otherwise he will not must be compell'd to execute it (c) Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad bullam Alexandri Papae 4. in bullario Cherubini tom 1. p. 116. Concil Trid. sess 25. C. 20. de Reformat in Criminal Capit Edit Antwerp 1633. p. 623. cogantur omnes Principes c. Cogendi sunt magistratus officiales quicunque ad exequendum sententias c. So that Luther justly said (d) Articulo 33. inter artic a Leone 10. damnatos sic verbis ludunt in mortibus Innocentium Nor does (e) Roffensis operum p. 642. Roffensus though he endeavours it give any just Answer or Apology for that their practice And Panormitan instead of answering the objection does indeed confirm it for when he had told us that the Prelate who delivers the condemned and degraded person to the Secular Judge should intercede
all might have and as they were concern'd read them Though the Church of Rome now impiously prohibits the having or Reading the Scriptures in any vulgar Tongue 2. As they had the Scriptures so they had some of the Greek Fathers Translated in Latin For instance they had Irenaeus Translated into Latin for 't is certain he writ in Greek so as the Original Greek Copy is lost and neither they nor we can find it And 't is certain that they had many other Greek Fathers Translated into Latin as appears by their Canonists Schoolmen and other Latin Writers who Cite Chrysostome Basil Nazianzen c. who understood no Greek and therefore made use of their Latin Translations only It is also certain that they had in their Liberaries many Greek Fathers which lay there Untranslated But how many were Translated into Latin and how many were not I know no Man has or indeed can tell In the tenth Century which all learned Men even Papists call Saeculum indoctum for the horrid Ignorance of that Age and those five Centuries which followed till Luther Evangelical Truth and Greek were rare commodities at Rome Latin was the Language of the Beast in those six Centuries Their Canonists and Schoolmen understood no Greek nor good Latin as is well known to all who know them Nay he who understood and studied the Greek Tongue was suspected to be an Heretick And no wonder seeing the Greek Tongue was condemn'd in their (d) Cap. Inter Solicitudines 1. Clem. 4 De Magistris Canon Law For when Pope Clement the 5th in the General Council at Vienna Anno 1312. had Decreed eight Professors of Tongues to be Established in five Universities Rome Paris Oxford Salamanca and Bononia two in Hebrew two in Chaldee two in Arabick and two in Greek publickly to teach those Languages in their Canon Law before cited the Greek Tongue is left out in all the Editions I have seen (e) Corpus Juris Canonici cum Glossis Paris 1519. Old and New (f) Corpus Juris Canonici cum Glossis Paris 1612. sine Glossis Paris Anno. 1618. Lugduni Anno. 1661. both in the Rubrick and Text it self And the Author (g) Johan Andreas Boniensis verbo Hebraicae of the Glossa there gives the Reason why the Greek Tongue is left out of the Law though it was in the Canon of the Council of Vienna Quia Graeci sunt Schismatici The Greeks as the Glosse Confesseth were anciently obedient to the Pope but now when Pope (a) Johannes Papa 22. An. Pontificatus 2. Annoque Dom. 1316. vid. Glossam ad Calcem Proaemii ad Clementinas verbo Pontificatus John Published the Clementines they were Schismaticks and therefore the Greek Tongue was damn'd at Rome where Ignorance was the Mother of their Antichristian Devotion Hence that horrid Ignorance of the Greek Tongue which prevailed in the Papacy before the Reformation even in their greatest Schoolmen and Canonists To give you an Instance or two They give us the Derivation of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and tell us Istud vocabulum fit ex duobus vocabulis ab Allo quod est alienum goro sensus Stupid Ignorance and nonsense There is no such word as Goro to signifie sense or any thing save that they wanted sense themselves And an Old Schoolman my name-sake Thomas de Argentina gives us the Derivation of Latria thus Istud vocabulum fit ex duobus vocabulis a la quod est laus Tria quod est Trinitas quia Latria est laus Trinitatis So great was their Ignorance of Greek sed transeat cum caeteris erroribus 3. As they had Scripture and Fathers Translated into Latin so they had Councils too Dionysius Exiguus Abbas Romanus in the sixth Century Translated the Codex Canonum Ecclesiae Vniversae which next the Bible is the most Authentick Book the Church ever had into Latin and most impiously (b) He leaves out the Catalogue of the Canonical Books of Scripture in the last Canon of the Council of Laodicea pag. 86. Edit Paris 1628. 2. He leaves out four Canons of the first Council of Constantinople 3. All the Canons of the Council of Ephesus 4. And the 28. Canon of the Council of Chalcedon 5. He corrupts the Canons of the Council of Sardica and other Canons c. Besides he adds many things to his Codex which were never received into the Codex Canonum Ecclesiae Vniversalis For Instance The Canons of the Council of Sardica in all 21. The African Canons also in number 138. And the Canons of the Apostles 50. None of which belongs to that Authentick Code which he pretends to Publish and Translate All which appears by the Ancient Greek Copies of that Authentick Code Especially by that Codex Canenum Ecclesiae Vniversae Published by Christ Justellus in Greek and Latin with his Learned Notes at Paris Anno 1610. corrupted it leaving out what made against the Popes and the Church of Rome's pretended greatness But to name not more particulars it is certain 1. That before the Reformation the Roman Church had many of the Greek Fathers and Councils and corrupt Translations of them as is evident by Ancient Mscr of both yet extant in Bodleys and other Libraries The Greek Copies of those Fathers and Councils being kept in Libraries (c) That the Latin Church had Copies of the Greek Fathers and Councils both in Latin and Greek appears because that since the Reformation we have out of those Mscr Copies which lay in Libraries most of those Greek Fathers and Councils Publish'd in Print very few consulting or understanding them and their corrupt Translations of them only in common use and cited by their writers By the gross Ignorance and neglect of the Latin Church which should have been a more careful keeper of Ecclesiastical Records many of the Ancient Greek Fathers have been lost as appears by Photius his Bibliotheca where he gives us an account of many Greek Fathers and Writers which are not now any where Extâ—â—t That which expell'd that more than Aegyptian darkness and Ignorance of the Church of Rome under which it had laid above six hundred Years and thereby introduc'd her prodigious Errors and Idolatries which had been impossible for her to have done had our Western World been awake and not benighted with fatal and gross Ignorance I say that means which expell'd this darkness the good providence of God so ordering it was 1. The Invention of Printing whereby good Authors Greek and Latin were more easily and with less charge got 2. The taking of Constantinople by the Turks which occasion'd many Learned Men of the Greek Church to retire into the West and the Roman-Church who brought considerable Greek Manuscripts with them and to name no more Theodorus Gaza who was the most Learned of them writ a Greek Grammar to help those who desired it to learn their Language by which means many begun to Love
his opinion has neither proof nor probability become his Proselytes 2. If you would know my opinion though it signifie little whether the Pope or Turk be the greater Antichrist 1. 'T is granted that they are both Anti-christs For even in St. Johns time there (a) 1. John 2.18 were and ever since there have been many Antichrists impious Hereticks he means and deserters (b) Ibidiem verse 19. of the truth of the Gospel but amongst those many Antichrists there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one great Antichrist who was to come as St. John there says and of all the rest the Turk and Pope have the fairest Pleas to be that Antichrist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Pope is certainly to be prefer'd and he shall have my vote for that great place of being the great Antichrist because he has some proprieties and Characteristical marks of that Beast which the Turk neither has nor can pretend too I shall only name one or two 1. The Seat of Antichrist was to be the (c) Rev. 17.18 great City which reigned over the Kings of the Earth Which unquestionably is Rome where the Pope has and does sit And even the Jesuits confess this as also other Popish writers Now the Turks Seat neither is nor ever was at Rome 2. Another mark of the great Antichrist is That he exalts (d) 2 Thess 2.3 4. himself above all that is called God c. above all Kings and Emperors who in Scripture are called Gods This the Pope does who takes upon him and his own Canonists and Council say he may do it to depose Kings and give away Kingdoms A most prodigious instance of this Papal pride we have in Pope Alexander the VI. whom you have mention'd who gave (e) Vide Constitut 2. Alexandrio 6. in Bullario Romano Tom. 1. pag. 347. Editionis Romae 1638. to Ferdinand King of Arragon and his Heirs for ever all the West Indies that is almost half the known World at one clap as appears by his Bull Published at Rome before mentioned in the Margent But the Turk has never claim'd such an Universal Monarchy over the whole World and therefore has not so good a Plea as the Pope has to be Antichrist 3. It is a mark of Antichrist or the Whore of Babylon as St. John calls her that she (a) Rev. 17.6 was drunk with the Blood of the Saints Which agrees not to the Turk who suffers Christians to live if they do not Rebel and pay their Taxes and does not take away their lives because they are not of his Religion But the Pope where ever he has power suffers none to live who will not submit to him and imbrace his Romish and Idolatrous way of Worship The many thousands nay many hundred thousands who barely on this account have in these last 600. Years been Murder'd by the Pope and his party either by open War Inquisitions or otherways are signal evidences of this truth and amongst others the French Massacre Anno. 1572. and our late Irish Massacre are sad and signal Instances I am Sir Your affectionate Friend and Servant T. L. Bugden Sept. 9. 1682. The Bishops thoughts being desired about two things namely 1. when the Famous Prophetical passage in Hooker might have its Accomplishment and 2. about the Modus of the deposing of a King in Poland the Circumstances of which it was probable the Bishop was well inform'd in by his frequent Conversation with some Polonian Noble Men and Students at Oxford he return'd his Answer to the two Enquiries THE passage enquired about in Hooker was as followeth viz. By these or the like suggestions received with all joy and with all sedulity practised in Certain parts of the Christian World They have brought to pass that as David doth say of Man so it is in hazard to be verified concerning the whole Religion and Service of God The time thereof may peradventure fall out to be Threescore and ten Years or if strength do serve unto Fourscore What follows is like to be small joy to them whatsoever they be that behold it Thus have the best things been overthrown not so much by puissance and might of Adversaries as through defect of Council in them that should have upheld and defended the same The Answer of the Bishop was as followeth viz. SIR I Received yours and though I have hardly time to return my thanks and tell you so yet in obedience to your commands I shall crave leave to tell you 1. That the passage you name in Mr. Hooker occurs in his fifth Book and in the end of the 79. Paragraph pag. 432. of the (a) The year when it was Printed is not mention'd only that it was Printed at London Old Edition And in the (b) Anno. 1062. last Edition of Hookers Policy by Doctor Gauden Bishop of Exeter the place occurs in the same Book and Paragraph pag. 329. 330. Note that Mr. Hooker had a Wife and if any be bad one of the worst in England and yet Bishop Gauden in his (c) Pag. 12. â—incâ ultimâ Life before Hookers Policy tells us that Mr. Hooker was never Married Now for Mr. Hookers Prophetical passage the time of it is not yet come For though we talked much of it and said it was fulfill'd when the Long Parliament pull'd down the Church and sold Church-lands for of such Sacriledge Hooker speaks yet it may be fulfill'd hereafter and Hookers Prediction true For Hooker did first Print his first Book in the (d) See Hookers Life by Isaack Walton pag. 117. Year 1597. The first four of his Policy being before Printed (e) Ibid. pag 116. Anno 1594. Now if you add to that Number 80. which is the utmost time Hooker mentions then the time of the fulfilling his prediction must be in the (f) Ann. 1597. Add 80. In all 1677. Year 1677. and so it is possible you and I may live to see the Issue of it And so much for the Point of Prophecies concerning which and our Country Men our old Historian Gul. Neubrigensis so they Print his Name but it should be Neuburgensis tells us Gens Anglorum Prophetiis semper dedita For your other Query about Poland The Historian I recommended to you because he was commended to me by My Lord Goreski and several other Polish Gentlemen was Mart. Cromerus who has other Works but those they commend as giving the best account of the State of Poland are 1. His Chronicon de Origine rebus gestis Poloniae Basil 1582. 2. His Polonia seu de situ populis moribus c. Poloniae Basil 2582. Now the Story I told you is what those Polonian Noble Persons tell me for I have not Read much in Cromerus That Poland is an Elective Kingdom 2. That there are pacta conventa and Fundamental Capitulations between him and the People which contain Jura Regni Populi the power of the King and the Priviledges and
to which you refer me I must to this Query say 1. That I find not any Commentary of Calvin tho' he has writ on the Pentateuch on that Verse or Chapter 2. The Jews Rabbies even Maimonides the most Learned of them as Ainsworth on that place tells you expound that place of all the Inhabitants which were guilty of Idolatry both the Seducers and Seduced but none else Only the goods of those in the City who were not Idolatees were to be burnt as well as the goods of the Idolaters 3. When you inquire of Luther's Judgment on the same Text I can only say 1. That Luther has not writ any Commentary on Deuteronomy 2. Whether he do occasionally explain that Text in any of his other Works I do not remember 3. For putting the Hereticks to death as such that is meerly as Hereticks 1. The Donatists in St. Augustin's time first put those to death which did not consent to their Opinions 2. The Papists universally agree in this that Hereticks that is all who do not believe as they do must be put to death 3. Calvin and the Senate of Geneva put (a) Vide Calvinum Libro in Servetum scripto in Commentariis in Titum Servetus an Arrian to death And Beza (b) Inter Opera Bezae Tâ—m 1. pag. 85. Edit Genevae 1582. justifies the fact in his Tract De Haereticis à Magistratu puniendis where he cites Melanchton Bullinger Capito and many more Protestants who he says were of the same Opinion 4. But the Church of England did never put any Papists to death though Hereticks and Idolaters and it is publickly affirmed and justified in a Book called Justitia Legum Anglicarum c. And for my part I should not be willing that any Heretick should be punished with death unless he joyn with his Heresie blasphemy of God or disloyalty against the King or some sins against the Law of Nature evidently punishable by the Civil Magistrate for the preservation of the Publick Peace and Safety of the Common-wealth I am Sir Your most obliged faithful Friend and Servant Thomas Lincolne Buckden Feb. 26. 1628. Bishop Sanderson 5. ad Populum 1 Tim. 4.3 4 5. 3. Commanding to abstain from meats which God hath created to be received with Thanksgiving c. 4. For every Creature of God is good and not to be refused if it be received with Thanksgiving 5. For it is sanctified by the Word of God and Prayer FOR the real and true meaning of this passage of the Apostle 't is evident he condemns two Errors in those Apostates from the Faith which should appear in the latter days 1. Their forbidding Marriage of which I shall say nothing at present 2. Their commanding to abstain from Meats For this second particular we are further to consider two things 1. What Meats they were from which those Apostates were commanded to abstain and the Text tells us that it was Meats which God had created to be received or eaten with Thanksgiving 2. The ground or occasion why the Apostle condemns this in the Apostates is because every Creature of God is good and not to be refused if received or eaten with Thanksgiving Now the most Judicious Bishop Sanderson my dear deceased Friend from this general ground that EVERY Creature of God is good seems to infer that there are no Creatures in the World excepted but every one might be received or eaten with Thanksgiving Now this consequence seems to me not good nor rational nor is it possible to conclude the lawfulness of the use of every Creature from the goodness of it in it self and for those ends for which by the infinite power and wisdom of God they were created For 't is most certain that every Creature without an exception is good but then it will not follow that every Creature without an exception may lawfully be received and used for meat In the Text the Apostle condemns the Apostates from the Faith for commanding to abstain from meats which God created to be received or eaten This was their Errour and Tyranny to forbid men the use of those Creatures for their food which God had created and given them for that very use and end 3. And upon this ground it is that the 4th verse neither is nor can be meant universally that every Creature of God without exception is good and not to be refused if received with Thanksgiving but with this limitation every Creature which God hath created to be received with Thanksgiving is good and not to be refused for otherwise if the proposition be taken universally 't is evidently untrue for when the Apostle writ the first Epistle to Timothy there were many Creatures which tho' good in themselves and for the end they were made were never created by God for Man's food and nourishment nor were to be received with Thanksgiving nor could be sanctified by Prayer I instance in 1. Venenatis 2. Prohibitis 1. In Venenatis it is certain that amongst God's Creatures which are all good both in themselves and for the ends for which they were created there were included Serpents Rattle-Snakes c. which are venemous and to humane Nature pernicious which were never created for Man's food nor to be received with Thanksgiving nor to be sanctified by Prayer 2. In Prohibitis 't is also certain that when the Apostle writ this Epistle to Timothy there werh several of God's good Creatures which by Divine Law were prohibited to be receiv'd at all and therefore not to be receiv'd or eaten That this may appear 1. 'T is generally agreed that St. Paul writ this Epistle Anno Christi 52. when that Excellent person Bishop Sanderson thinks that by the liberty our blessed Saviour had purchas'd for us every Creature of God was good and might without sin or scruple of Conscience be receiv'd with Thanksgiving 2. 'T is also generally agreed that the Decree of the Apostles Act. 15.28 29. was made Anno Christi 50 or 51. secundum computationem veram wherein things offered to Idols blood and things strangled are expresly forbid to the Gentile Christians and therefore might not be receiv'd and eaten Anno Christi 52. when St. Paul writ that Epistle being by a Divine Law prohibited a little before Anno Christi 50 or 51 The Obligation of which Law continued long after the time of St. Paul's writing to Timothy as appears by express Texts 1. Act. 21.25 By what James Bishop of Jerusalem tells St. Paul which was Anno Christi 58. So that then notwithstanding that every Creature of God was good yet neither things offered to Idols nor blood nor things strangled could lawfully be eaten 2. Revel 2.14 20. Where eating things offered to Idols is by our blessed Saviour condemned as a sin which was 45 years after St. Paul's Epistle to Timothy which was Anno Christi 52. and St. John Anno Christi 97. To say nothing of the Universal Consent of the Christian World for above
it before the Year 1564. as might be manifestly proved were that my buisiness by Buckden March 24. 1685. Your Affectionate Friend and Servant T. L. A Letter of a New Popish Book then Publish'd c. Sir I Have received that new Popish Book you so kindly sent me The Book is much magnified by the Popish Emissaries and put into the hands of many to seduce them from our Religion particularly it was given to a Gentlewoman in Glocestershire Two Ministers who were by her Friends imploy'd to undeceive that Gentlewoman desired me to give them some Motives to disswade her from Popery I did in two Sheets of Paper give them such Motives to which as yet no answer is return'd But the Gentlewoman gave them a Paper Penn'd by her Priest containing Motives for which she turn'd a Papist The Gentlemen brought them to me I answer'd them at large in eight Sheets of Paper and they procur'd of her a Copy of the Book you sent me and last week allow'd me time to Read and return it to them privately So that I have Read the Book which is Popularly Penn'd with great confidence affirming but proving nothing with any good consequence the Author has some Rhetorick but no good Logick He makes Universal Tradition of the Church the prime and grand Foundation of all our Christian Faith and Religion and I have desired the Gentlemen who procured me the sight and reading of the Book to make this offer to the Gentlewoman and her Priest That if they can prove any one point of Popery by the Vniversal Tradition of the Church we will be their Proselytes Nay secondly If they can prove any one point of Popery by the constant and successively continued Tradition of their own Roman Church from the Apostles time to this day I will be their Proselyte That which troubles me is this our Adversaries are with diligence and cunning Sowing Tares and I fear we sleep Math. 13.25 while they are sowing them I am Sir Your Affectionate Friend and Servant T. L. Jan. 3. 1684. A Letter to Sir P. P. wherein he apologizeth for his not going to Lincolne and wherein he proves that Henry the Eighth's Marrying his Brothers Wife was only against the Judicial Law and animadverts on Calvin's making the Penal Laws about Religion given to the Jews to bind under the Gospel Sir I Received yours and this comes with my humble service to tell you that I know not what to say non ingratus beneficiis sed oppressus Your care and kindness for me in this my business has been so great and extraordinary that if I be freed from the trouble and disgrace of the threatned Visitation I must impute it next to the gracious and powerful Providence of my good God to the undeserved charity and kindness of the excellent Marquess of Hallifax and your prudence and diligence in managing that affair The truth is I am exceeding sensible amongst many more of the great Obligation you have laid upon me in this business which I can never requite beneficia tua indignè aestimat qui de reddendo cogitat nor ever shall ingratefully forget For going to Lincoln the good Counsel of that * The Marquess of Hallifax Excellent person so soon as God shall be graciously pleased to give me ability I will not fail to do it But at present my Age and Infirmities are such as disable me for such a Journey I have not been out of my house this 13 or 14 months nor able to take any Journey I have writ to my Lord Privy Seal the Reasons of my not going to Lincoln 1. I have no House there 2. Buckden as you told him is in the Center of my Diocess and stands far more conveniently for all business 3. Bishop Sanderson lived and dy'd at Buckden and Bishop Lany lived there too till he was translated to Ely nor were they ever accused or complained on for it 4. That Lincoln might not think I was unkind and neglected them I sent them 100 l. of which 50 l. to the Church and the other 50 l. to the City and since that I gave the City 20 l. towards their Expence in renewing their Charter which none of my Predecessors have done and yet I only must be accus'd and uncharitably condemn'd by my Enemies Causa indictâ inauditâ Ah! my dear Friend it is not my absence from Lincoln or any of those little things they I mean the Popish Party object against me which troubles them but that which indeed sets them on to calumniate me is they know I am an Enemy to Rome and their miscalled Catholick Religion and God willing while I live shall be so hinc illae Lachrymae I have been Loyal to my good King and dutiful to my holy Mother the Church of England and pardon my confidence I have done them more faithful and better service than any of mine Enemies have or can And notwithstanding any discouragements I shall God inabling me continue to do so I am not afraid to anger my Popish Enemies or of any mischief they can do me I serve a most gracious and omnipotent God who can and I hope will deliver me from their Cruelties and if not they shall know that I will never worship the abominable Idols they have set up I have something which in convenient time I shall publish which will anger them more than any thing I have yet done For what you mention of Henry 8. that his Marrying his Brothers Wife was only against the Judicial Law of the Jews is evidently true such a Marriage is not against the Law of Nature For 1. Cain and Abel could not possibly marry any save their Sisters yet God who never commands any thing against the Law of Nature commanded them to increase and multiply who could not lawfully multiply but by lawful Marriage 2. Sarah was Abraham's Sister Gen. 20. v. 12. and God himself saith that she was his Wife Gen. 20.3 but had it been against the Law of Nature to marry a Sister she might have been his Concubine but not his Legal Wife For 't is both Law and Reason Contractus contra Naturam initus est nullus 3. In the Levitical Law God who never does command any thing against the Law of Nature commands a Brother to take his Brothers Wife to marry her to raise up seed to his Brother But the thing is evident and needs no further proof For what you desire concerning Calvin's Opinion on Deut. 13.6 9. and Zech. 13.3 His Opinion is on Zech. 13.3 That these penal severe Laws do bind us under the Gospel his words there are these Sequitur ergo non modo legem illam fuisse Judaeis positam quemadmodum nugantur fanatici homines so I am a Fanatique in honest Calvin's Opinion sed extenditur ad nos etiam eadem Lex c. yet 't is evident those Laws were never given to th Gentiles Rom. 9.4 Eph. 2.12 and therefore neither did nor could bind
Shilling the third must be a Groat and a fourth of that three pence namely the groat must be a penny which is the twelfth of a Shilling was in Abby Lands suppress'd And consequently the unsuppressed Abby Lands are a fourth of the whole by the former Computation that is to say three pence in the Shilling which according to Sir William Pettys Calculation is tâ—o Millions per Annum the whole Revenue of the Land being reckon'd by him to be per Annum 8 Millions The Number now of the English Levites i. e. our Levites and their Wises and Children being 60000. and the People of England being according to his Calculation six Millions they are but the one hundredth part of the whole People so then a hundredth part of the People hath a fourth And then every one with another may seem to have the twenty fifth i. e. twenty five times one with another as much as the Laity have one with another That is to say more than double what they had in Israel But then if we consider the forty eight Cities the Israelitish Levites had with other Emoluments the ballance between their Levites and ours may perhaps be equal If Popery were here in England the Levites would be but 10000. as being hinder'd from Marrying which Ministers now generally do And supposing they had none of the Abby Lands back again the 10000 would have to live upon now what now maintains 60000. and consequently one Priest would have as much as 150. now have The Kings 10ths here would then be 200000l a year Pondere Mensurâ Numero Deus omnia fecit Mensuram pondus numeres numero omnia fecit Facile est inventis addere The Bishop being not more ready to teach than to receive information in any thing and being satisfied with the measures of Calculation taken in this Paper was willing that the World abroad as well as here at home should be illuminated in this matter And thereupon sent to Sir P. P. his final thoughts drawn up in Latine the which so accurately setting forth what proportion the number of the Levites held with the number of all the People of the other Tribes are as followeth viz. 1. Numerus Populi Israelitici ab Anno aetatis 20 Juxta Mosis Computum Num. 1.20.46 erat 603550 2. Numerus Levitaruus a primo aetatis Ménse per Mosem computatus Numb 3.39 erat 22000 3. Numero primo per secundum Diviso quotus erit 27 9550 22000 4. Ex hoc igitur Calculo Evidentèr Constat numerum Populi Israelitici licet ab Anno aetatis 20. computatio instituatur continere numerum Levitarum licet a primo aetatis mense numerentur 27 9550 22000 5. Sed supposito quod numerus populi annum 20. nondum assecuti aequalis sit numero populi post dictum Annum superstitis Quaeritur quae sit proportio inter Levitas a primo aetatis mense numeratas populum ab eodom Termino numeratum Hoc ut Constet 1. Datus populi numerus 603550. est duplicandus eritique numerus 1207100 2. Dividatur dictus numerus per numerum Levitarum 22000 eritque quotus 54 22000 19100 3. Sed si dictus numerus 603550. per dimidum numeri Levitarum 11000. dividatur tum quotus erit 54 11000 9550 4. Hinc Constat quotum in utraque Divisione non esse eundem quantum ad numerum reliquum divisore minorem quia 1. In priori Divisione est 19100 2 In secundâ 9550 3. Est Ideo prior numerus posteriori duplo major bis enem continet 9550 4 Numeris enim duobus postremis additis oritur numerus Ex Tribus ultimis primus 19100 If the Reader hath the curiosity further to entertain his thoughts about this subject he may consult Sir Peter Pets Happy future State of England Printed for William Rogers at the Sun over against St. dunstans-Dunstans-Church in Fleet-Street Where he will find the Number of the Levites thus adjusted in page 93. The Index before the Book will direct any Reader to more Calculations about the Clerical Revenue than he will perhaps find from all other Authors And this Author doth particularly deserve the thanks of our English Clergy for his Animadversions on the most subtile ingenious Book that ever was writ against them in p 160. 161. c. And where to p. 167. he demonstrates the present Clerical Revenue of England to be reasonable and necessary and very far from excess in its proportion And all future assertors of the same may usefully crave aid from his Calculations in that Book about it A Letter to Mr. R. T. Concerning the Confirmation of the Order of the Jesuites the Numbers of that Order c. FOR the Jesuites their Order was first confirm'd Anno 1540. and the worst Weeds and Vermin multiply most they were grown so numerous that in the Quarrel between the Pope and the Venetians Claudius Aquivina General of the Jesuites offer'd to assist the Pope with 40000 of his own Society on this Condition That all those of his Society who were slain in that quarrel should be Canoniz'd Since they are vastly multiply'd to a prodigious number of Persons some Clergy and in Orders some Laiques of both Sexes and Colleges and a vast Revenue so that they neither want Men nor Mony to do mischief That which is most mischievous to England is the Colleges they have the Government of them for Engâ—ish Fugitives and training up the Sons of our Popish Nobility and Gentry which have been constantly sent thither and infected with impious Principles destructive to our Church and State and then sent over hither to practise them For their Colleges they have one at (a) Vid. Camdens Elizab. English pag. 216 c. Doway Founded Anno. 1568. Eliz. 10. by Card. Allen's means to which the Pope allow'd a yearly Pension Another at Rome founded by Gregory XIII Another at Rheimes Another at Validolid in Spain and if I forget not another at Salamanca They take an * Camden ibi pag. 577. vid. Bullarium Romanum Romae 638. Tom. 2. pag. 219 220. vid. ibi Bullam institutionis Collegii Anglici in Vrbe lib. 4. dictae Bullae 16. 17. de Juramento c. Oath when they are admitted into those Colleges to come into England when their Superiours send them to promote quantum in se est the Catholick Cause that is in plain English Rebellion and Heresie which they have industriously and impiously done especially since the (b) Camden â—b pag. 217. Jesuites first came into England which was Anno 1580. Eliz. 22. How they got Money to defray the Charges of their Missions and their Persons imploy'd in mischief you may be sure they will not tell us in Print but the World knows they have and give great Summs to such purposes Holt a Jesuite offer'd one (c) Camden â—b pag. 440. Edward York 40000 Duckats to kill Q. Elizabeth and before (d) Idem ibid. â—ag 430. that 50000 Duckats
were promised and by agreement contracted for to It was Lopes Jew call'd â—he Queens Physician one who undertook to Poyson the said Queen These are good Summs imploy'd to impious and bad purposes and are rais'd sometimes by the Jesuites themselves who are very Rich though they have vow'd poverty sometimes by the Pope the King of Spain Regulars of other Orders besides the Jesuites or our English Papists for all concurr to propagate the Catholick Cause God Almighty confound their Conspiracies and though we deserve it not preserve the bleeding Church and Nation Tuus T. L. A Letter Censuring the Trent Council's denying the use of the Cup to the Laity in the Eucharist My honour'd Friend IN answering to yours I shall acquaint you that in the Chapter and Session of the Trent Council you mention it is determin'd that it is not necessary that Lay-men and Priests who do not Consecrate should receive the Cup because say they there is no Precept which requires Communion in both kinds and therefore the Church has power salvà Sacramentorum substantiâ to add and take away some things in the administration of them But 1. It is evident in the Text that our Blessed Saviour expresly commands that they should all have the Cup Drink ye ALL of it Mat. 26.27 he does not say so of the Bread but only take eat so that they might with some more pretence have taken away the Bread 2. It is also certain that to drink the Cup is as much of the Substance of the Sacrament as to eat the Bread For as Meat and Drink are substantial parts of our food to nourish our Bodies in a natural way so the Bread and Wine in the Sacrament are substantial parts of our food to nourish our Souls in a Sacramental and Spiritual way 3. If there be 20 Priests at the Mass in the Church of Rome only one of them he that Consecrates receives the Cup And yet at the Institution there were 12 Priests the twelve Apostles none of which did Consecrate and yet all receiv'd the Cup Mark 14.23 So that it is very observable that concerning the Bread it is only said Take eat this is my Body But there is nothing express'd in any of Gospels that he bid them all eat or that they did all eat Whereas for the Cup we have 1 an express command in Matthew Drink ye All of this 2. And St. Mark as expresly tells us they did ALL drink it And therefore the Church of Rome had ill luck to take away the Cup seeing they might have taken away the Bread with less scandal to their Cause for acting against the express commâ—nâ— of our blessed Saviour who does 〈◊〉 expresly command them all to eat the â—read 2. But besides this Institâ—tion of the Sacrament in both kinds aâ—â— Christian Churches in the World both Men and Women Clergy and Laity receiv'd it in both kinds for above 1100 years after our blessed Saviour and all Christian Churches except Rome do so to this day That all in the Roman Church receiv'd in both kinds to omit many others we have the most signal Testimony of Cardinal Bona who is yet living or lately dead for there is an Epistle of his to the Bishop of Condom's Book dated Jan. 1672. This good Cardinal expresly says what I have done as you may see in his own words in the (a) SEMPER VBIQVE ab Ecclesiae primordijs usque ad saeculum 12. sub specie panis vini communicarunt fideles caepitqu paulatim ejus saeculi initio usus Calicis obsolescere plerisque Episcopis eum populo interdicentibus ob periculum irreverentiae effusionis Card. Bona. Rerum Liturgicarum lib. 2. Cap. 18. pag. 492. Editionis Romae 1672. Margent But they tell us that the whole humanity of our Blessed Saviour Body and Blood is in the Host and so the Laicks have the blood in that Host or Wafer Though this be a stupid and prodigious errour yet admit it that the whole body and blood of our blessed Saviour be in the Wafer or Host as they call it yet certainly they do not what our blessed Saviour requires drink the blood in that dry Wafer I am Sir Your Affectionate Friend and Servant T. L. A Letter charging the Tenet of the lawfulness of the burning Heretical Cities on the Church of Rome Sir IN obedience to your Commands I shall return some answer to the Queries you propose 1. Then when you inquire whether the Church of Rome may be justly charged with that Doctrine of burning Towns wherein Hereticks are though many Catholicks be in them I answer 1. That old Abraham as honest and just as the Pope no â—isparagement to his Holiness thought it (a) Gen. 18.23 24 25. unjust for God himself who is infinitely just and good to burn Sodom had but ten or any just Men been in it 2. But the Pope thinks otherwâ—se and I believe we may justly say it not only on him or particular Papists but to the Popish Church For 1. It is certain that their Canonists generally even the most approved and greatest of them such as John Semeca the Glossator on Gratian Cardinal Turrecremata c. hold and vindicate that Opinion The (a) Can. si audieris 32. Cap. 23. l. 5. Canon which you mention is taken out of Moses his (b) Deut. 13. Law by which Cities were to be burnt for the Idolatry of some And though Cardinal Turrecremata as you well know says truly that that was a Judicial Law and bound the Jews only to whom only it was given yet he adds that in the New Testament (c) DEBENT LONGE MAGIS in Nov. Testamento talia praecepta institui instituta servari Ad dictum Can. Si audieris §. 3. MUCH MORE OVGHT there such a Law to be MADE against Hereticks and OBSERV'D Now this Doctrine has never been condemn'd or censur'd as erroneous by the Church of Rome and then quae non prohibet peccare cum possit jubet Consult all their Indices Expurgatorij the Spanish Belgique that of Portugal c. And if you find that Doctrine damn'd in any of them I will recant 2. Nay 't is so far from that that the Books which assert this Doctrine are publish'd with the approbation and commendation of their Censores Librorum who are appointed by their Church by the (d) Nulli liceat imprimere quosvis libros de re bks sacris neque illos vendere aut apud se retinere nisi prius examinati probatique ab ordinario c. Câ—ncil Trident. Sess 4. In decreto de Editione usu sacrorum librorum Decree of the Trent Council to examine all Books which write of Sacred Things and meddle with Scripture as this and all their Canons do and not to permit them to be printed sine Licentia Superiorum without the care and approbation of their Superiours So that it is evidenâ— that the Books which maintain this Doctrine
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
some others of their own Writers 4. Whereas that Popish Calendar asserts That the Papists in the Powder Treason and Conspiracy were Desperador's of a Religion which detests such Treasons And that all sober Catholicks utterly detest that and all such abominable Conspiracies our Prefacer to that Answers 1. That he easily grants those Gunpowder Traitours to have been indeed Desperado's or Desperate Villains because none but such could have been capable of so Devilish an attempt nor so Abominable Conspiracy as the Calendar truly terms it against their King and Country But then if those concern'd in that Plot were only Desperado's and not sober Catholicks he would fain know what those Great and Learned Popish Writers were who in writings approved by their whole party so highly commend those Gunpowder Traitours and other of their Faction justly Condemned and Executed for High Treason and who tell us they lived like Saints and died like Martyrs And was their renowned Father Parsons sober when he says of Garnet a Principal Gunpowder Traitour that he was an Innocent Man who suffered injustly That he lived a Saints Life and accomplish'd the same with a happy Death dying in Defence of Justice And was not his Brother Petrus de Ribadenira of the same Society a sober Man as well as the approvers of his Book Intituled a Catalogue of the Writers of the Society of Jesus Printed at Antwerp 1613. pag. 377. In the Index of the Martyrs when in the said Book he reckons Garnet Southwell Oldcorne c. Gunpowder Traitours amongst the Martyrs of the Jesuitical Society as likewise Campian who was justly Executed for (a) Cambdens Eliz. an Reg. 24. lib. 3 pag. 239. 240. High Treason whom he ranks among The most Renowned and Famous Martyrs of Christ And not to trouble the Reader with more Testimonies to prove a truth notorious to all that will Read their most approved Authors our Prefacer out of many only adds what one Abraham Bzovius in his Book of the Roman Pope or Pontif written to prove the Popes Extravagant Power to Depose Kings c. asserts and how rarely well he proves his Doctrine by the conformable practice of his Popes when he gives us a Catalogue of about (b) Abraham â—â—zoâ—ius de Pontifice Romano cap. 46. p. 611. 30. Kings and Princes deposed or by Solemn Anathema's Curs'd and Damn'd by the Pope and cites about (c) â—zovius ibid. pag. 619 620. 200 of their most Learned and famous Authors to prove and justifie it and how passing from them to Campian and the Gunpowder Traitours justly Executed in England for their Treasons he further boasts That an (d) Abraham 〈◊〉 â—bi◠〈◊〉 â—6 pâ—g â—â—â— â—ol 1. innumerable Company of English Martyrs following their Captain Edmund Campian taught the same thing that is they taught the Popes unlimited Supreâ—acy and pretended Power to damn and depose Kings and authorise their Subjects to take Arms against them they being alledged to no other end So that with them Treason and Innocence Traitour and Martyr seem to signifie the same thing which premises consider'd our R. Prefacer appeals to any sober and unprejudiced Reader whether such desperate and received Principles viz. That an Excommunicate or Heretick i. e. Non-popish King is ipso Facto devested of Majesty and all Royal Authority and vested with the Character of a Tyrant and Enemy to the Roman Catholick Cause and consequently may be killed c. And that such as ingage in any such impious design if they miscarry and suffer for it as 't is hoped they always will do as they have done hitherto are Famous and Renowned Martyrs of Christ and whether the certain assurance such Resolute Villains have that if they should change to suffer for any such attempt instead of being branded for Traitours they shall stand exalted in Red Letters in their Calendar and be magnified for Martyrs whether all this can be otherwise than a mighty encouragement to them to any Plot or Conspiracy how black and impious soever especially when they shall consider it not only to be Glorious and Meritorious thus to promote their Cause but their bounden duty so to do when the Jesuits give the Word And whether all this again can be less incouragment to them to design and Execute any conspiracies against any whole Nations of Protestants as well as their Princes whom they look upon as the worst of Hereticks and Prescribed Enemies of their Church not worthy to live in the World as being Condemned by the Popes Supream and Infallible Sentence to be Prosecuted More Romano with Fire and Sword Certainly such an Opinion says our Prefacer true or false must needs put them on with a strange fury to endeavour the utter Extirpation and ruine of those they believe to be such impious villains and so hated of God and Man And though our Prefacer Confesses he knows some of that Party and hopes there may be more of a better temper yet to shew his Readers what Opinion the Popish party have generally of Protestants both Prince and People here in England he inserts their Character of us in the Words of a Popish Pamphlet Publish'd since the late King Charles's Restauration to Poyson their deluded People with a hatred of all Protestants and of their Religion In which Pamphlet are these Assertions viz. 1. That the Protestant Religion is a Cheat Heresie and Heathenism pag. 3. 2. That the Protestant Bible is no more the Word of God than the Alcoran of the Turks pag. 4. 3. That all Protestant Bishops Ministers c. are Priests of Baal Cheaters and false Prophets ibid. 4. That they are false Bishops (a) Pope Pius in his Bull 4. of Damnation and Excommunication against Q. Elix An. 1570. §. 2. Calls them Wicked Preachers and Ministers of Impiety Sons of Iniquity and Fathers of Mischief and Antichristian ibid. pag. 16. 5. That the Protestant Religion is Ridiculous and Idolatrous 6. Again that all Protestant Bishops and Ministers are Priests of Baal Ministers of Satan and Enemies of God and our Souls pag. 32. 7. And lastly he adds that the King and the Parliament were Sectaries and Hereticks ibid. pag. 32. Which Pamphlet has this Title viz. Miracles not Ceased By A. S. London 1663. And contains as is pretended in the Title Page The most Glorious Miracles wrought by a Roman Catholick Priest about London and Westminster in 1663. in Confirmation of the Holy Roman Catholick Faith which Priest is there termed a Holy Man of God and is said pag. third to be sent by God to do Miracles in Confirmation of the Holy Roman Catholick Church and her Doctrine pag. 15 16. Our Prefacer tells us the words he has cited are that Popish Authors own words and the Articles of Impeachment he brings against Protestants and that he pretends he has clearly proved some of those Articles in another Book of his which he Intitules The Reconciler of Religion for so he calls it pag. 3. of the above cited
apud Franc. Jover pag. 44 45. Sect. 1. Class 2. and Concil Carthag Ann. 418. Imp. Honor. 12. and Theod. Coss Can. 112 113. apud Justell in Cod. Can. Eccles Afric pag. 294 and Hist Pelag. Voss part 2. lib. 3. Thes c. And to each of these Reasons he subjoyns ample and learned Illustrations and confirmatory proofs and so after a short Reflection of Christian Commiseration upon the unhappy condition of the Church in these latter times in that such Disputes as these should arise among any Christians and especially among Protestants and a pious wish that they were all laid asleep he concludes with this modest and generous Protestation That if any person shall with that meekness and civility that becomes a Man and much more a Christian candidly and rationally answer that his Discourse by evidently overthrowing his Reasons and firmly proving the truth of his own he should be so far from being angry with him that he should thank God and him for shewing him his Errour and publickly acknowledge himself to be his Disciple and Proselyte A Young Man being Converted from Popery to Protestancy and being tempted by some Romish Emissaries to return again to their Faith by amusing him with many Sophisticate notions of their Church having an Infallible Guide Dr. Barlow being about the Year 1673. apply'd to to write somewhat that might Confirm the young Man in his choice of the Protestant Religion he wrote the following Paper by means whereof the Convert remain'd unmov'd and unshaken in that Religion THat the Romanists Position concerning their Infallibity is impious and without any real ground irrational That such a pretended Infallible Guide is not necessary nor since the Apostles death ever was in the World 1. Impious 1. They make themselves the sole and (a) una Ecclesia Romana vera duntaxat est Ecclesia una Fides c. Per honorat Fabri lib. 2. prop. 7. pa. 123. only true Church in the World and miscall themselves (b) Ecclesia Romana errare non potest Ibid. pag. 120. Infallible and then with a most unchristian and uncharitable censure deny Salvation to any but themselves and so (a) In Ecclesiâ duntaxat Romanâ homines salvari possunt Ib. p. 133. damn the far greater part of the Christian World Thus a late and learned Jesuite Honoratus Fabri in a Book published with all the Licence and Approbation their Church usually gives their best Books and to make it sure that not only the Jesuites but their Church also is of this uncharitable Opinion their Trent-Council has pronounced (b) Haec est vera Catholica fides extra quam nâ—mo salvus esse potest Concil Trident. Sess 24. In Bâ—llâ Pii Papae 4. Super formâ Juramenti professionis fidei Damnation to all those who do not believe their new Creed which themselves excepted no Christian Church in the World ever did or to this day does believe If any Man think otherwise let him make it appear that any Church in the World even Rome her self before the Trent-Council which was but 111 years since had and believed that Creed and I will become his Proselyte 2. But further 2. it is irrational Iâ—rational to perswade or require us or any body else to believe an Infallible Guide when they themselves are not yet agreed who this Infallible Guide is For 1. the Jesuits and Canonists will have the Pope Infallible nay their Canon (c) Sic omnes Apostolicae sedis sanctiones accipiendae sicut ipsius Divini Petri voce firmatae Gratianus Can. sic omnes Dist 9. Law declares and cites the Authority of a Pope for it that the Pope's Decrees are as infallible as St. Peter's and if he succeed him in the University of his Jurisdiction as they say he may with as much reason challenge his Infallibility But this no less than (a) Concil Pisanum Anno 1409. Constantin Anno 1414. Basiliense Ann. 1438. Vide Concil Pisanum Sess 14. Constani Sess 12. Basiliens Sess 34. three of their own General Councils before Luther peremptorily deny and all of them deposed Popes as Simoniacal Schismatical Perjured Heretical c. The Fathers of those Councils were it seems well acquainted with their Holy Fathers the Popes and so could and did call them by their right names And the Church and State of France does likewise damn the Doctrine of the Popes Infallibility and not long since did damn it publickly both in the (b) May. 3. 1663. So Pope John the 2â—th tells us that the council of Constance was Concilium Sanctissimum quod errare non potuit vide Constant Sess 12. Mediolani 1511. p. 11. Col. 2. Sorbone and Parliament of Paris the King's Advocate Mr. Talon making a long and Eloquent Speech to that purpose 2. Many would have a General Council to be Supream Judge and so if any be so Infallible This the three General Councils but now named unanimously define as all know who knows them This the Canonists the Jesuites the Court of Rome the Pope and his Parasites universally deny and think it if not an Heresie yet a great Error 3. Others therefore will have the Pope and Council joyned to be the Infallible Guide 4 And lastly others deny the Decrees of the Pope and Council to have any such Infallible Certainty 'till they be received by the Church diffusive France notwithstanding any pretended Infallibility never would nor did receive all the Decrees of the Council of Basil or Trent and 't is notorious that the Popish Writers tell us of General Councils whereof 1. (a) Long. a Coriolano sex Card. Bellarmino in Principio summae Coliorum 1. Concilia gen approbata 2. Reprobata 3. partim approbata parti reprobata 4. nec approbatum nec reprobatum Concilium Pisanum Some approved 2. Some rejected 3. Some partly approved and partly rejected 4. One that at Pisanum 1409. neither approved nor rejected If General Councils he infallible why are any or any part of them rejected And if they be not Infallible then 't is evident they cannot be an Infallible Guide hence I inferr 1. That it is Irrational to tell us they have an Infallibe Guide when they themselves are not agreed nor do nor can tell us who it is For admit some of those named the Pope or Council or both together or the Church Diffusive were Infallible yet 'till I can be assured which of them it is none of them can be an Infallibe Guide to me so that I may with certainty and safety rely on the determination for so long as I doubt of the Guide whether this be he who is Infallible so long I must necessarily doubt of his decree and definition it being impossible that I should yield an undoubted and infallible assent to his Sentence who for ought I know may be as fallible as my self or assent to any conclusion without doubting when the premises for which I give that assent are indeed
prophanare Vnde Sacerdos quantumcunque polluâ—â— existat divina non potest polluere Sacramenta quae purgatoria cunctorum pollutionum exiscunt The Sons of Eli the High Priest are called Sons of Belial and such as knew not the Lord 1 Sam. 2.12 yet 't is not to be doubted but that their Administration of the Holy things was useful and profitable to God's People Yet this we must say that though the sinfulness and prophaneness of Ministers cannot directè and per se make the Sacrament invalid it may indirectly and per accidens occasion the Sacraments not doing the People so much good as might otherwise have happened And thus the Sons of Eli 1 Sam. 2.17 are said to have made some abhor the offerings of the Lord and v. 24. to make the Lord's People transgress I shall now proceed to shew that the Validity of the Sacrament depends not on the intention of the Priest The Papists say first in general that the intention of the Priest is required And that Secondly By Intention they understand Voluntatem faciendi quod facit ecclesia Bellarmine takes a great deal of pains to clear this Tenet of the Church of Rome from absurdity But Omnia cum fecit Thaida Thais olet God as the King of all sends his Ministers of the Gospel as his Embassadors Now what matter is it what the Embassador intends if he delivers his King's Message well If a Man gives a Gift and sends it by another the intention of the Giver is only considered and not that of the Messenger But to urge the matter more closely if the efficacy of the Sacrament depends on the intention of the Priest then according to the Papists will it be in his power to deprive the People of that and even of Salvation it self And then again none but the Priests themselves can tell whether Idolatry be committed or no. For Papists are bound to â—orship the Consecrated Bread Cultu latâ—â—â— and they all grant that if after Consecration the Bread should not be Transubstanâ—â—ated they are gross Idolaters Now who can tell what the Priest intends in Consecration Moreover since Order is a Sacrament with the Romanists that they cannot know the intention of the Priest it must necessarily follow that instead of their being able to know that their Pope is Infallible they are not able to know that he is a Pope at all For he cannot be a Pope unless he was made a Bishop But whether he was ever made a Bishop or whether he or any else in the Câ—urch was ever Baptized and made a Christian none but the searcher of Hearts knows And so it must necessarily follow that all Papists while such must perpetuae incertitudinis vertigine acti in aeternum dubitare But so absurd is this Tenet of the intention of the Priest as essential to the validity of the Sacrament and the ill Consequences of it so very many that we are told it out of the History of the Council of Trent a Bishop in that Council Disputing largely against it the Historian saith of him Tantae erant rationes à se adductae ut caeteros Theologos in stuporem dederant Vide fis Historiam Tridentinam lib. 2. p. 276. Leidae â—editam Anno 1622. Of a Presbyterian Divine reporting publickly That Bishop Sandersoâ— died an Approver of that Sect and of a Paper attested by Bishop Barlow to the contrary and of the contrary likewise appearing out of Bishop Sanderson's last Will and Testâ—ment OF the shameful Calumnies of Papists in reporting that some of the Fathers of our Church died Papists though they had been the greatest Zealots against Popery an Instance is given by one who was a Convert from the Church of Rome to that of England and Authour of a Book call'd The Foot out of the Snare Printed at London Anno 1624. and where in pag. 18. he mentions how Dr. King Bishop of London in a Sermon on the 5th of November had represented the Jesuits and Jesuited Papists as notorious Architects of Fraud and Cousenage and saith that the Bishop spoke those words prophetically as by a kind of fore-instinct how he should in his memory suffer by their Forgeries the which he did by their lying Book called The Bishop of London's Legacy making him die a Papist and which Book as he saith was writ by one Musket a Jesuit and â—â—lates in p. 80. how a Priest of the Church of Rome told him He was sorry that ever their Superiors should suffer such a Book for that it would do the Romanists more hurt than any Book they ever wrote And he might well say so it being most true what the Lord Bacon said That Frost and Fraud have always foul ends And as Bishop King was thus in his Memory basely attacked by a Papist so our great Bishop Sanderâ—on was by a Presbyterian Divine who shall not be named out of honour to a Noble Lord his Patron And it is not to be doubted but that Dr. Sanderson who had been ordain'd Deacon and Priest by that Bishop King as Walton tells us in the Doctor 's Life had been sufficiently inform'd of that Popish Calumny design'd to blast Bishop King's Reputation and therefore Bishop Sanderson did take care that Posterity should be sufficiently apprised of the Faith he intended to live and die in by his giving the world a notification thereof in his last Will and Testament the which was by him perfected on the 6th day of January 1662. some few Weeks before his Death for he died on the 26th day of that Month and his Will was proved in the Prerâ—gative Court at London on the 28th of March 1663. The Witnesses Names to the Will are Josiah â—uâ—len Ja. Thornton Edw Foxley Bishop Barlow who since succeeded Bishop Sanderson in the Dioces of Lincoln did while he was Provost of Queens College in Oxford sign an Attestation of the factum of Bishop Sanderson's dying as he had lived a true Son of the Church of England and of a Presbiterian Divine calumniating him for the contrary and delivered the following Paper to the late Minister of Buckden for his information in the Matter of that Factum There was one of Bishop Sanderson's Sermons preach'd on this Text But in vain do they worship me teaching for Doctrines the Commandments of men Mat. 15.9 This Posthumous Sermon was printed on this occasion Mr. Roswel B. of D. and Fellow of Christ Church College in Oxon meeting with Dr. Tho. Sanderson the Bishop's Son he shows him a Copy of this Sermon fairly writ with the Bishop's own hand Mr. Roswell read lik'd and desired it might be printed but the Dr. deny'd because the Bishop had commanded none of his Papers to be printed after his Death Mr. Reynel Fellow of C. Christi being in Lancashire found that a Presbyterian Minister had possessed many of that Country with a belief that Bishop Sanderson before his death repented of what he writ against the Presbyterians and on his death bed would
suffer no Hierarchical Ministers to come or pray with him but desir'd and had only Presbyterians about him Mr. Reynel signifying this to Mr. Roswel desires him to enquire the truth of this and signifie it to him whereupon he consults Mr. Pullen of Magdalen Hall who was my Lord's Houshold Chaplain with him in all his Sickness and at his Death and he assured him that the said Bishop as he liv'd so he died a true Son of the Church of England that no Presbyterian came near him in all his Sickness that besides his own Prayers private to himself there were in his Family no Prayers save those of the Church nor any but his own Chaplain to read them Besides Mr. Pullen gave him a part of the Bishop's last Will wherein within less than a Month before he died he gives an account of his thoughts in opposition to Papists and Puritans and this Sermon being the last which the Bishop writ with his own hand at the importunity of Mr. Roswel Dr. Sanderson permitted it to be printed to vindicate his Father's Honour and Judgment and to confute that lying Report and so that lie occasion'd the publishing this Truth Aâ—iquisque Malo fuit usus in illo Ita est Tho. Barlow Collegii Reginalis Praeses BUT partly because it may sufficiently confound the before mentioned Calumny against Bishop Sanderson and partly because his Religionary Professions in his last Will and Testaments contains somewhat like Prophetical matter in his mentioning his belief of the happy future state of our Church in a Conditional manner it is thought fit to print that part of his Will that concerneth the same as the same was lately faithfully transcribed out of his Will now remaining in the Registry of the Prerogative Court in London viz. AND here I do profess that as I have lived so I do desire and by the grace of God resolve to die in the Communion of the Catholick Church of Christ and a true Son of the Church of England which as it standeth by Law established to be both in Doctrine and Worship agreeable to the word of God is in the most Material points of both conformable to the Faith and Practice of the Godly Churches of Christ in the Primitive and purer times I do firmly believe this led so to do not so much from the force of Custom and Education to which the greatest part of Mankind owe their particular different perswasions in point of Religion as upon the clear evidence of truth and Reason after a serious and impartial examination of the grounds as well of Popery as Puritanism according to that measure of understanding and those opportunities which God hath afforded me And herein I am abundantly satisfied that the Schism which the Papists on the one hand and the superstition which the Puritans on the other hand lay to our charge are very justly chargeable upon themselves respectively Wherefore I humbly beseech Almighty God the Father of Mercies to preserve this Church by his Power and Providence in Truth Peace and Godliness evermore unto the Worlds end Which doubtless he will do if the wickedness and security of a sinful People and particularly those Sins that are so rife and seem daily to increase among us of Vnthankfulness Riot and Sacriledge do not tempt his Patience to the contrary And I also humbly further beseech him that it would please him to give unto our Gracious Soveraign the Reverend Bishops and the Parliament timely to consider the great dangers that visibly threaten this Church in point of Religion by the late great increase of Popery and in point of Revenue by Sacrilegious Enclosures and to provide such wholsome and effectual Remedies as may prevent the same before it be too late The Substance of a Letter written by the same late Pious and Learned Prelate Bishop Barlow to the Clergy of his Diâ—cess upon occasion of an Order of the Quarter Sessions for the County of Bedford held at Ampthill in the said County in the 36th Year of the Reign of the late King Charles the Second Annoque Dom. 1684. For the prosecution of the Laws against Dissenters ALL the Compliance our moderate Spirited Prelate could be brought to in reference to that sharp Order was only in this Letter to represent to his Clergy That since it is an evident Truth that all Subjects both by the indispensable Law of Nature and Scripture are obliged to obey the power establish'd over them by God and that most particularly in things more immediately relating to the great and important Concerns of God's Glory and the Salvation of their own Souls and that by the Prudent and Pious Care of our Government a Godly Form and Liturgy of God's Publick Worship had been provided and establish'd both by our Ecclesiastical and Civil Laws which accordingly require all people to resort to their respective Parish Churches and to communicate there with the Congregation in Prayers Receiving the Sacrament and hearing the word And since the said Liturgy had not only been for many years received by our Church with little or no opposition till the late unfortunate times of Rebellion and Confusion but had been likewise approved and commended by the most Learned and Pious Divines in Foreign Protestant Churches and so religiously priz'd and esteem'd by the Renowned Protestant Martyrs in Queen Mary's days that one of their greatest Complaints was that they were deprived of the Benefit of that liturgy-Liturgy-Book and that since the rejection of it and the disobeying the Laws that injoyn it makes our Dissenters evidently Schismatical in their separation from our Church-Communion as shall says he if God please be in convenient time made further to appear and that for those Reasons it was not only convenient but necessary that our good Laws should be executed both for the preservation of the publick Peace and Vnity and the Benefit even of the Dissenters themselves for that afflictio dat intellectum and it was probable their Sufferings by the execution of our just Laws and the blâ—ssing of God upon them might bring them to a sense of their duty and a desire to perform it Therefore for the attaining of those good ends he requires all his said Clergy of his Diocess within the abovesaid County to publish the above mentioned Order the next Sunday after it should be tendred them and diligently to advance the design of it according to the several particular Directions in the said Order prescribed and both by Preaching and Catechising to take away all excuses for their ignorance to instruct their People in their Duty to God and their King with his Prayer for a Blessing upon their Endeavours in which he concludes this Letter signing himself Their Affectionate Friend Brother and Diocesan Thomas Lincoln FINIS Books newly published printed for John Dunton at the Raven in the Poultrey THe History of the Famous Edist of Nantes containing an account of all the Persecutions which in France have befallen those Protestants who
1200 years that by vertue of that Decree of the Apostles it was believed unlawful to eat any blood But here it will be objected that the Apostles Decree Act. 15. was not Praeceptum or a Law or bound all the Gentile Christians from eating blood c. but it was only Consilium a Counsel which did not induce a necessary Obligation to obedience so amongst others (a) Dr. Hamond in Acts 15 28 29 and hâ—â— Review pag. 95. Dr. Hamond Solut. But this is gratis dictum without reason given or pretended to be given for it and therefore till it be prov'd eâdem facilitate negatur quâ proponitur but that the Canon of the Apostles is Praeceptum an obliging Law and not barely a Counsel which without any disobedience we may receive or reject may appear by these and other Reasons 1. 'T is most certain that Voluntas Dei de re faciendâ aut fugiendâ sufficienter revelata is a Divine Precept and a binding Law his Will when sufficiently reveal'd is the adequate Rule of his Worship and our Obedience and when it appears that 't is the Will of God we should do this or avoid that we are bound to obey and do accordingly Now in the Apostles Canon or Decree we have the express Will of God sufficiently reveal'd that we should abstain from things offered to Idols and from blood for so the Apostle who had the infallible Assistance of the Holy Spirit tells us it seem'd good to the Holy Ghost and us that you abstain from Idolatry and from Blood c. It was the Will of God and therefore a Divine Law and Precept that we should abstain 2. Consilium is not necessarium but voluntarium we may without any disobedience receive or reject Counsel but the things forbid in the Apostles Canon are said to be necessaria though as to other things they were left at liberty yet there was a nessity to abstain from Idolatry and from Blood 3. A Counsel or things advised to in it are not onus impositum it never does nor can impose any burden upon me seeing I may ad placitum pro Arbitrio receive or reject follow or refuse the Counsel and do or not do what is Counsell'd but the Apostle's Canon is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onus impositum a burden laid upon them by the Holy Ghost and the Apostles It seem'd good to the Holy Ghost to lay this burden upon you c. and therefore not only counsell'd but by a Divine Law bound to obey it 4. Once more This Canon of the Apostles is so far from being only a Consilium or advice of that great and infallible Counsel that in the sacred Text 't is expresly call'd a Decree or Apostolical Constitution (a) Act. 16.4 which the Gentile Christians were to observe and keep so Saint Luke tells us that they that were sent to deliver that Apostolical Canon to the Gentiles passed through the Cities and delivered them the Decrees for to keep which were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained or constituted by the Apostles I know the word in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Decrees sometimes signifies only an Opinion but never in St. Luke who uses it to signifie an Imperial Decree (b) Luk. 2.1 Edict or Institution so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not the Opinion or Counsel but the Imperial Edict of Caesar So elsewhere Act. 17.7 c. T. B. Ep. Line A Letter Answering a Question about the Temper of the Prophets when they Prophesied and likewise a Query about the Tridentine Creed Sir FOR your two Queries I say to the First That the Holy Prophets Anciently when they foretold blessings or great judgments to come upon any person or Nation they were of a sedate calm and quiet temper and not troubled with defective sits of anger and overflowing passion For it was not of themselves or their own minds they spoke but they were (a) 2 Tim. 3.16 2 Pet. 1.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divinely inspired by the Holy Ghost by the Spirit of (b) 1 Pet. 10.11 Christ which was in them Now that Holy Spirit was a Sanctifying Spirit which could and did regulate all their passions and by his grace and the Divine truths he revealed to them inabled them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to (c) 2 Tim. 3.17 every good Work And if you consider all the Prophets in the Old Testament Moses Elijah Elisha Daniel c. you shall find them without mixing their own Passions calmly denouncing Gods severe anger and judgments against wicked Men or Nations 'T is true your Pagan Prophets and Diviners who at Delphos and such other places where the Devil gave Oracles took upon them to Prophesie and foretel future things were usually when they Prophesied rapt into a fury and kind of Madness And hence it is that amongst sober Pagan Authors Vaticinari is taken for delirare Quia sacerdotes oracula reddituri furore quodam corripi solebant Hence Cicero (d) Cicero pro Sextio eos qui dicerent dignitati serviendum Vaticinari insanire dicebat And elsewhere (e) Cicero lib. 1. de Divinatione Vaticinari furor vera solet For your 2. Query you desire to know when that Professio fidei mention'd in a Book call'd The Acts of the General Assembly of the French Clergy c. was agreed upon and what Books writ of it In Answer to this Query you must know That the Professio fidei mention'd in that Book was by Pius Papa IV. first Published Anno. 1564. in his Bulls which has this Title Bulla Pii Papae 4. super forma Juramenti Professionis Fidei In this Bull you have that whole Professio fidei or their New Trent Creed as we justly call it and that Bull and the Professio fidei or Trent Creed occurrs usually at the end of their Trent Council and at the end of their Catechismus Romanus and in some Editions of their Trent Council you have it in the (f) In the Edition at Antwerp 1633. Sess 24. De Reformatione cap. 12. pag. 430. you have this Professio fidei body of the Council Now concerning this Professio fidei (g) It was not made or composed by the French Clergy but by the direction of the Trent Fathers and Pulish'd by Pope Pius 4. Anno. 1564. they mention you must know that it consists of two parts 1. The Constantinopolitan Creed which is the very same with that in our Liturgy at the Communion And this we believe as much and as well as they 2. Then they have added to this and make up as one Creed more then twice as much in 14. or 15. Articles every one of which is evidently Erroneous and many of them impiously Superstitious and Idolatrous And this second part of their Professio fidei is that we call their New Trent Creed For 't is most certain that no Church in the Christian World no not Rome her self ever did believe