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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61887	A light shining out of darknes [sic], or, Occasional queries submitted to the judgment of such as would enquire into the true state of things in our times	Stubbe, Henry, 1632-1676.; Vane, Henry, Sir, 1612?-1662.	1659 (1659)	Wing S6056; ESTC R7223	23,563	46

canticum vniversa celebrat Ecclesia per orbem ipsemet c. 11. docet malierem debere velato capite orare prophetare Ordo itaque honestas est ut viris loquentibus in Ecclesiâ taceant mulieres nullis autem loquentibus viris necesse est ut loquantur mulieres X. WHether it be rationall to think that our Ministers can derive a call from the Popish Clergy since they do not ordain Ministers of the Gospell but Massing Priests a Do not the Papists allow lay-men to preach even out of cases of necessity and that publiquely which is the main act of our Ministry but no ministeriall Act with them b And whether the Sheriff of Oxford in Edward the sixths days did not publiquely preach in Maries Church at Oxford without censure or prohibition c a This is proved by the assertions of Beza formerly alleadged as also Lancilotus against Hunnius doth avowe it that their Doctors degree in the Vniversity is but a testimony of their abilityes and though they do then receive liberty to preach yet he a Papist thinks them mad who thence conclude them to be Priests or able lawfully without further Ordination to administer the Sacrament Capistr Hunn c. 8. Luther de ministr. Eccles. c. p. 366. Hoc meritò exhorrere debet quisquis Christum amat quidvis potius pati quàm ordinari se a Papistis quod omnia in istis ordinibus summâ impiissimâ perversitate geruntur aguntur ut nisi caecitate amentiâ percussi essent viderentur de industriâ Deum in facie deridere velle Nam cum ista ordinatio autoritate Scripturarum deinde exemplo decretis Apostolorum in hoc fit instituta ut Ministros verbi in populo instituat Ministerium publicum inquam verbi quo dispensantur mysteria Dei per sacram ordinationem institui debet ceu res quae omnium in ecclesiâ summa maxima est in quâ tota vis ecclesi astici Status consistit Papistae autem mei de hoc Ministerio ne somniant quidem in suis ordinibus quid autem faciunt Primum caecitate percussi simul omnes ne nôrunt quidem quid sit verbum aut ministerium verbi praesertim episcopi ipsi ordinatores quomodo ergo fieri posset ut ministros verbi ipsi instituerint suis ordinibus deinde loco Ministrorum verbi ordinant Sacrificulos suos qui Missas sacrisicent confessiones audiant Hoc enim vult episcopus dum calicem dat in manum conferri potestatem illam consecrandi Sacrificandi pro vivis mortuis nempe potestatem illam quam gloriantur neque Angelos neque Virignem matrem Dei habere ipsi etiam Lenonibus Latronibus impuriores Item cùm illis Sacrosancto mysterio Spiritum in aures inflat confessores facit dicens accipite Spiritum Sanctum haec est illa potestas consecrandi absolvendi glorio●…issima Dic rogo me crassum fingere aut mentiri si invenias unum ordinatum istis Ordinibus qui audeat dicere sibi inter ordinandum esse mandatum ut mysteria Christi dispenset evangelium doceat eccle●…iam Dei regat quam acquisivit sanguine suo Planè nullus hoc audet unquam nec ad se pertinere putat calicem verò accipit hoc totum esse putat quod ordinatur ut liceat Christum in Missâ consecrare sacrificare deinde confessiones audire Quin hoc tantum quaeritur an Titulum beneficii habeat quo ventrem alat ut aliò prorsus non spectent quam ad Missarum Sacrificium his absolvitur tota ordinatio qui hoc tulit hic ordinatus est ab ecclesiâ Sacerdos hanc potestatem tum nulli alii habent hoc scilicet testatur unctio digi●…orum rasura verticls b F. Dom. Soto in quart Sent distinct 1. quest 5. Artic 6. Ex jure divino praedicare non est officium annexum ordini Sacro imò prophetae antiquitùs praedicatores erant essentqùe modo si existerent eremitae patres praedicabant in eremo nec tamen sacerdotes erant neque ideo mos ille reprobatur quinimo Gregor. 1. Dialog: lib. quendam Laicum nomine Equitium laudibus commendat quod praedicaret populo adde quod in ordinatione Saterdotum nulla fit mentio praedicandi neque illis deceret absque majori examine parem facultatem impertiri Benedictus Arias Mortanus was a Physician and studied Physique under Petrus Mena at the University of Complutum and being afterwards practitioner of Physique in his native Countrey near Scivill he was sent for by the Magistrate and masters of the inquisition at a towne called LLerina bordering upon Portugall without any Ordination Sacri verbi Populo per quadragesimae tempus enanciandi exponendi causà that he might expound and preach the word of God to the people in Lent which worke he performed as well out of regard to the honesty of the Action as of the dignity of the persons which called him thither This he relateth of himself in his preface to Arceus de cur vuln c This is cleare out of the preface to a booke of Sr. Thomas Cheeke's called the subject to the Rebell published by Doctor Gerard Langbaine late head of Queenes Colledge and Antiquary to the University of Oxford His words are these What rare preachers shall we imagine they had in the University at that time when Mr. Tavernour of Water-Eaton High-Sheriffe of Oxford shire came in pure Charity not ostentation and gave the Schollers a sermon at St. Maries with his gold Chaine about his neck and his sword by his side c. XI WHether the Papists say they sent them or deny it and whether Commissions and Delegations are to be interpreted according to the intention of the Granter or fancy of the Grantee Whether in rules of common Policy he who is a Justice to keep the Peace under an Usurper may by vertue of such a Commission draw a sword against him Is not it understood by peace that particular Governours peace and is it not so in matters of truth Concerning Preaching Churches Tyths Universities Languages and Phylosophy Degrees Habits Garments and Complements c. XII WHether to make up a Divine of the best rank for the generality of them are not so qualified more be necessary than skill in tongues knowledg of Antiquity and school-divinity Whether any of the first Centuries after the Apostles did understand Hebrew How many of the Latine Fathers before Jerome did understand Greek in particular whether Austin did much understand either Whether there can be any knowledge of Antiquity a and whether school-divinity be not a novell thing slighted and condemned by the learned in all Ages b a Eusebius in his preface to his Ecclesiasticall history doth acknowledge that as to the Records of precedent times be had little certain help besides the Acts of

the Apostles But this question is handled at large in a learned treatise of Mr. Daille's about the use of the Fathers b See a book of one Launoy de variâ Aristotelis fortunâ Where it appears that most of Aristotel's works were severall times publiquely burn't and the reading and having of them forbid in the University because it was an occasion of error Blasphemy prophaness Atheisme and the like it appears likewise that those whom they call the Fathers and many godly persons beside severall Synods and Councells did condemne Phylosophy and the study of it upon the very same account A brief Catologue whereof I have here set down the better to satisfie the Reader Hieron lib. 1. Contr. Pelag. Quid Aristoteli Paulo quid Platoni Petro Tert. lib. de praes. Haeret. c. 7. ipsae denique haereses a philosophiâ subordinantur Hinc illae fabulae Genealogiae interminabiles questiones infructuosae sermones serpentes velut cancer a quibus nos Apostolus refraenans nominatim Philosophiam contestatur caveri oportere scribens ad Colossenses c. 2. v. 8. quid ergo Athenis Hierosolymis quid Academiae ecclesiae nostra institutio de porticu Solomonis est qui ipse tradiderat Dominum in simplicitate cordis quaerendum esse viderint qui Stoicum Platonicum Dialecticum Christianismum protulerunt Non opus est Rhetoricâ post Evangelium nec philosophiâ post Jesum Christum c. 7. Launoy p. 10. de Euseb persuasus est Eusebius faciliores ad fidem nostram patefieri non posse aditus quam si gentilium cum primis Aristotelis philosophia tolleretur si quando haeretici Scripturarum sensum corrumpunt id praesertim Aristotelis operâ moliuntur There is a great cloud of witnesses who have left their testimony against the study of Philosophy and have discovered how it hath corrupted the pure simplicity of the Gospell which in the same are obvious for any to read See likewise the judgement of Melanchthon in his Apologie or Luther against the University of Paris Lud. Luther a Sorbon Damnat Tom. 2. p. 193. quid ad nos quid Aristoteles impurus homo dicit p. 192. Videtur Lutetia non peccare nunc primùm sed jam olim ineptire eum doctrina Christi humanis disputationibus vitiata philosophari caepit constat enim Lutetiae natam esse prophanam illam Scholasticam quam vocari volunt theologiam quâ admissâ nil salvum reliquum est Ecclesiae Evangelium obscuratum est fides extincta doctrina operum recepta pro Christiano populo ne legis quidem sed moralium Aristotelis populus sumus lex Christianismi contra omnem sensum spiritûs facta est Philosophica vivendi ratio c. p. 193 quae schola unquam purè docuit sacras literas Itane prodita est Scriptura ut non sine conciliorum ●atrum Scholarum expositione certa ejus sententia colligi possit non video cur oportuerit edi Scripturam si spiritus sanctus non voluit certò constare quid nos sentire vellet Ibid. I have heard that there is a collection of such persons as have in all ages witnessed against the mixture of Phlosophy with Divinity beginning with the Apostle who bids men beware of vain Phylosophy and continuing on to Gerson and Picus Mirandula It was collected by a Papist To that Catalogue may be added the judgment of Merric Causabon now living in England and a Minister who in his piety or defence of his Father Isaac Causabon when the Jesuit had charged him with ignorance of School-divinity Thus replyes Meric Causaubon Pietas contra maledicos patrii nominis religionis hostes p. 122. Restar illa dialectica sive scholastica uti volunt theologia haec vero qualiscunque sit si neque Dei Verbo comprehenditur a veteribus omnibus ignorata est per me fuerit illi is ignarus pater vosque semel viceritis adversarii {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ninmiâ plerunque curiositate non minùs prop●●mas impialque quam putidas ineptas omnes denique {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quas olim peperit meliorum literarum penuria quae 〈◊〉 illorum saeculorum miseria non minori studio semper aversatus est quam alia utilia ac profutura consectatus est If any shall object that the Apostle in condemning vain Philosophy doth not prejudice what is true I shall not only desire that Person to ascertain me of what is true in Philosophy but further demand whether this dealing in making that distinctive which is exaggerative be not like that of Gregorde Valentia who glosses upon the text of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} abominable Idolatry that there is some which is not abominable XIII WHether the knowledg of Tongues lead us to one sense of Scripture or many Whether al●… such dealings lead us not to put our trust in man an any matter of Faith be built upon the strength of a criticisme XIV WHether the first Christians used much and long Preaching amongst themselves a Or did build their doctrine upon humane learning and criticismes a That they did not it is probable because the Apostle saith they might all prophecy one after another and that usually more than one two or there did speak at one meeting Besides Pliny upon examination of them reports no such thing besides some came with a Psalme c. XV WHether Sermons be the indubitable Word of God and whether that can be said by any Reformed Divine since they have condemned all addition even such as is Explicative * If they be the undoubted Word of God why are they not bound up with the Bible Are there not four Gospells Ar there not the same things reiterated in the Epistles Is there not D●…uteronomy as well as Exodus and Leviticus And Cronicles as well as Kings XVI WHether they who were teachers of the People of God in the Primitive times were not Handy-crafts-men of severall Trades a a So Paul was a Tent-maker and followed that occupation in the time of his Apostleship and Celsus objected it to Orign Origen lib. 3●…adv Celsum that the Christian Teachers such as propagated the Gospell were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Weavers or Combers of Wool Coblers Fullers and Illiterate and Exceeding Rusticke XVII WHether there were not as much cause for learned disputes in th●…se times as now Are there any new opinions in our dayes as such as are mantained with more Rhetorique or Subtility than those of Old XVIII WHether the first Christians were not against humane Learning of Heathenish And whether it was only an effect of Julian the Apostat's malice or Christian Prudence that went about to keep the People of God from reading Heathen Writers Hieron. in Epist. 22. ad E●…o ch p. 62. Qu●… enim communicatio luci

Idolatry became a more publique worship T is true that while the Army continued in Action t' was thought fit by the Vniversity Men in part to lay them a side at least for awhile but since the Honest party of the Armies have been scattered and weakened in great measure they have again brought them into full credit and fashion just like the Jews who had learnt to make a calfe in Egypt but had no opportunity to shew their skill till Moses and Joshua were gone out of the Campe XLIII WHether the whole use of that Complement your Servant was not anciently Condemned See the book called a Treatise of use and Custom p. 160. 161. his words are these he is not counted a civill man now of late years amongst us that thinks much to subscribe himself servant though it be to his aequall or inferior Yet Sulpitius Severus was once soundly chid by Paulinus Bishop of Nola for subscribing himself his servant in a letter of his but you shall hear him speak if you please and see what he though●… of it In epistolae titulo imitari praestantem in omnibus mihi fraternitatem tuam timui quia tutius credidi verè scribere cave ergò pocthac servus in libertatem vocatus hominis Fratris conservi inferioris servum te subscribere quia peccatum est adulationis magis quam humilitatis justificatio honorem uni domino uni Magistro uni Deo debitum homini cuilibet ne dicam misero peccatori d●…ferre c. XLIV WHether Persecution for Religion be not condemned by the Ancients a Was not a toleration granted to all by Constantine b do not some of the Papists themselves teach that no faith is to be enforced c a Lactant. Oper. lib. 5. de justitia p. 353. Lugdon Sed defendenda sunt inquiunt suscepta publicè sacra O quam honestá voluntate miseri errant Sentiunt enim nihil esse in rebus humanis Religione praestantius eamque summâ vi oportere defendi sed ut in ipsâ Religione sic in defensionis genere salluntur Defendenda enim Religio est non occidendo sed mori●…ndo non saevitiá sed patientiá non scelere sed fide illa enim malorum sunt haec bonorum necesse est bonum in religione versari non malum nam si sanguine si tormentis si malo religionem defendere velis jam non defendetur illa sed polluetur atque violabitur nihil enim est tam voluntarium quam religio in quâ si animus sacrificantis aversus est jam sublata jam nulla est recta igitur ratio est ut religionem patientiâ vel morte defendas in qua fides conservata ipsi Deo grata est religioni addit autoritatem c. Tertull. ad Scapulam Tamen humani juris naturalis potestatis est unicuique quod putaverit colere nec alii obest aut prodest alterius religio sed nec religionis est cogere religionem quae sponte suscipi debet non vi Magistrum neminem habemus nisi Deum solum And Julian as bad as the Clergy makes him see what he sayes Epist. 43. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Equidem de Galilaeis omnibus adeo clementer humaniter statui ut nemini vis inferatur neque in templum trahatur neque aliâ de re ullâ praeter voluntatem suam contumeliâ afficiatur And again Julian Bostrenis Epist. 52. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} scil. Christianorum {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sane neminem istorum trahi ad aras nostras in vitum patimur And a little after speaking to the Citizens to whom he wrote not to fall out with one another or do harme to the Christians by reason of their divers Religions his words are these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quippe oratione persuadere docerique satius est homines quam verberibus ac contumeliis corporumque suppliciis Ergo iterum ac saepius admoneo qui in veram religionem voluntate suâ feruntur ne quâ injuria Galilaeos afficiant neve in eos impetum faciant aut contumeliis vexent Etenim misericordia potius quam odio digni sunt qui maximis in rebus calamitatem patiuntur c. b Scip. Ammirat dissertat politic lib. 3. p. 92. sed com●…rtissimum est postquam Constantinus Baptismatis lavacro re●…eneratus Christianos fovisset Ecclesias exaedificâsset persecutiones sustulisset privilegia immunitates Christianis largitus esset nihilominus Gentilium templa ab eo minimè destructa imo permissum fuisse ut unusquisque arbitratu suo quam vellet religionem coleret quod Eusebius clare docet lib. 2. c. 59. de vit. Constant. adeo ut nullus dubitationi locus fit See likewise Themistius his twelfe oration made to Jovini●…n the Emperour all which oration was to commend him for his giving toleration and to exhort him farther to it where the Reader may abundantly satisfie himself with his arguments c Quod Fides nec potest nec debet eogi this Fr. Dom. Soto in quart sentent distinct 5. Artic. 10. p. 154. 155. hath proved by very many excellent arguments and answered all objections to the contrary Certainly where there is not a liberty of dissenting allowed there Paul doth not dispute in the schoole of Tyrannus but Tyrannus in Paul's FINIS Let any one give a better reason and prove it * This is asserted by Salmasius under the name of Walo Messalinus * Vide Colloqu Ratisponense