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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25430	Memoirs of the Right Honourable Arthur, Earl of Anglesey, late lord privy seal intermixt with moral, political and historical observations, by way of discourse in a letter : to which is prefixt a letter written by his Lordship during his retirement from court in the year 1683 / published by Sir Peter Pett, Knight ...	Anglesey, Arthur Annesley, Earl of, 1614-1686.; Pett, Peter, Sir, 1630-1699.	1693 (1693)	Wing A3175; ESTC R3838	87,758	395

Memoirs OF THE Right Honourable ARTHUR Earl of ANGLESEY LATE Lord Privy Seal Intermixt With Moral Political and Historical Observations by way of Discourse in a Letter To which is prefixt 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 LONDON Printed for Iohn Dunton at the Raven in the Poultry 1693. This may be Printed June 30th 1693. Edward Cooke To the Right Honourable the Lord ALTHAM My Lord HAving taken occasion to present the following Papers of your Noble and Learned Father to the World I held my self obliged to make a particular Dedication of 'em to your self in whom so much of the Acuteness of his Wit and of his incomparable Modesty and of his Loyalty to his Prince and Conformity to the Church Fidelity in Friendship and Candour of Disposition and Manners is Conspicuous to the World And by which latter Qualification your Conversation is perfectly charming to all who have the Honour of it His Lordships great value of these generous qualities in you was often signified to me by him in my more than twenty five years frequent Conversation with him in the latter part of his Life and wherein you gave him so much just Cause to presage that your Lordship would be both a Propp and an Ornament to his Family And I doubt not but those Great and Manly efforts of his Reason Religion and Learning that I here lay before your thoughts will be further Inducements to you to make a Natural use of his great Example and to spend as much of your Life as you can spare from the Service of your Country in the most vigorous pursuits after Knowledge and in the investigation of Truth and for your doing which you have in the Course of Nature so fair a prospect of a long race of Life before you His Lordship used often to quote occasionally that saying of my Lord Bacon's Actio est Conversatio cum Stultis lectio autem cum Sapientibus The thought whereof induced him to spend so much of his time in his Library and where he usually loc'kd himself up so close that in stead of fortifying his Interest at Court as great Men do by frequent giving of Visits to one another he very much avoided the receiving them And therefore he having so vast a Collection of Choice Books both in the Ancient and Modern Languages and especially of Divinity Common-Law Civil Law Canon-Law and History and laying the Scene of his Life so much among them and living to a good Old Age the World might well expect that what he should leave behind him of his own Composing should be worthy of himself and it And such your Lordship will find this Volume to be The first Work of your Fathers that I shall Entertain your Lordship and the World with is that of his Letter to my self of Iuly the 18 th 1683 Writ on the occasion of my minding him of his yearly Custom of sending Venison to Sir George Ent and which Letter is variously instructful to the Age. I placed before his large Discourse by way of Letter to me in Answer of Mine to him of that Nature because the Order of time required it He had my entire Discourse by him in his Study Printed and bound up long before he dyed And his Lordship telling me that he intended his by way of return to it and to be Printed in Folio to be bound up with mine mine thereby happen'd not to be Published in his Life time It was afterward Published with the Title of the Happy Future State of England and since by a new Title viz A Discourse of the growth of England in populousness and trade since the Reformation c. Printed for William Rogers at the Sun over against St. Dunstans Church in Fleet-Street And as all great Writers and especially of such Subjects that refer to various kinds of Learning have Customarily employed several persons in gathering Quotations for them and abstracting them and as for this purpose I have some where Cited the Lord Secretary Falkland for saying of Cardinal Peron that Baronius and Bellarmine were but fit to gather Quotations for him so your Father was pleased to Crave the Aid of Quotations from his Learned Friend Bishop Barlow in two or three Points relating to Theology and the Canon Law and which were sent to him in Letters I scarce know any one Man who is so absolute a Master of all the various kinds of Learning refer'd to in your Fathers large following Discourse as to have commanded the proper use thereof without applying to the Labour of some other Friend in this kind Nor have any of the most Learned of the Jesuits presumed to Publish the most Famous and Elaborate of their Volumes either Historical or Mathematical without owing a beholdingness to others for Quotations And as any one here who entertains a great Prince in a Splendid manner holds himself obliged not to confine himself to his own Ground for all the Materials of his Treat so he who invites to his Entertainment no meaner a Guest than the World by his Writings ought not to Disdain the use of the Heads or Hands of others in finding out the most Curious Provision for it and especially in so Critical an Age as this But even herein was your Fathers great Modesty so Signal as to shew that he designed not the Appropriating wholy to himself the Honour of all the Bishops Learned and Judicious Quotations and which yet by the Custom of other great Writers he might have justifiably done that he is pleased to notifie to the World in p. 21. his having apply'd to the Bishop on that account and what Communications he had from him by Letters and his desire of their Publication Another great instance of his Exuberant Modesty I shall here Entertain your Lordship with is the great Complement he was pleased to put on me when not very long before his last Sickness he delivered to me his large Discourse as fairly Writ out by his Amanuenses and variously altered by his own Hand and the which after the Printers have made use of I intend to offer to your Lordships Cabinet and desired me that I would take the same Freedom in putting out or Deleting any thing I thought Superfluous or proper to be expunged as he told me Mr. Boyle had desired me to do when I Published his Excellent Book of The Style of the Scriptures Mr. Boyle in a Letter to me Printed before that Book Addrest it to me with the Initial Letters of Mr. P.P. A.G. F.I. by which he meant to refer to me as Advocate General for Ireland and giving a Friendly Reason for not more openly naming me And he is there pleased to say I have been obliged that I might obey you not only to Dismember but to Mangle the Treatise you perused cutting out here a whole side and there half and in another

having in p. 284. of his Iust Vindication of the Church of England spoke of the Trent Council saith We have seen heretofore how the French Embassador in the Name of the King and Church of France protested against it and until this day though they do not oppose it but acquiesce to avoid such disadvantages as must ensue thereupon yet they never did admit it Let no Man say that they rejected the Determinations thereof only in point of Discipline not of Doctrine For the same Canonical Obedience is equally due to an acknowledged General Council in point of Discipline as in point of Doctrine Monsieur Iurieu in his Historical Reflections on Councils and particularly on that of Trent which were Translated into English and Printed in the year 1684. Saith that the French Kings their Parliaments and Bishops dislike several things in the Decrees of the Council of Trent and mentions as the Reasons why the Council of Trent is not received in France these following 1. That the Council hath done and suffered many things that suppose and confirm a Superiority of the Pope over Councils 2. It hath confirmed the Papal encroachments upon ordinary's by exemption of Chapters and priviledges of Regulars who are both withdrawn from Episcopal Jurisdiction 3. That it hath not restored to the Bishops certain Functions appertaining to their Office and taken from them otherwise than to execute them as delegates of the See of Rome 4. That it hath infringed the priviledges of Bishops of being Judged by their Metrapolitan and Bishops of Provinces by permitting a removal of great Causes to Rome and giving Power to the Pope to Name Commissioners to Judge the Accused Bishop 5. That it hath declared that neither Princes Magistrates nor People are to be consulted in Setling and placing of Bishops 6. That it hath Empowered Bishops to proceed in their Jurisdictions by Civil pains by Imprisonment and by Seisures of the Temporalties 7. That it hath made Bishops the Executors of all Donations for Pious uses 8. That it hath given them a Superintendency over Hospitals Colledges and Fraternities with power of disposing their Goods notwithstanding that these matters had been always managed by Lay Men. 9. That it hath ordained that Bps. shall have the examining of all Notaries Royal and Imperial with power to Deprive or Suspend notwithstanding any Opposition or Appeal 10. That it hath given power to Bishops with consent of two Members of their Chapter and of two of their Clergy to take and retrench part of the Revenue of the Hospitals and to take away feudal Tithes belonging to Lay-Men 11. That it hath made Bishops the Masters of Foundations of Piety as Churches Chappels and Hospitals so as that those who have the Care and Government of them are obliged to be accountable to the Bishops 12. That in confirming Ecclesiastical Exemptions it hath wholy ascribed to the Pope and Spiritual Judges all power of Judging the Causes of Accused Bishops as if Soveraign Princes had lost the right they had over their Subjects as soon as they became Ecclesiasticks 13. That it hath empower'd the Ordinaries and Judges Ecclesiastick in Quality of Delegates of the Holy See to enquire of the Right and Possession of Lay-Patronages and to quash and annul them if they were not of great necessity and well founded 14. That in Prohibiting Duels it had declared that such Emperor or Prince as should shew favour to Duels should therefore be Excommunicated and Deprived of the Seignory of the place holding of the Church where the Duel was fought 15. that it hath permitted the Mendicant Fryars to possess Immoveables 16. That it hath ordained an Establishment of Judges it calls Apostoles in all Dioceses with Power to Judge of Spiritual and Ecclesiastical Matters in prejudice of the Ordinary 17. That it hath declared that Matrimonial Causes are of the Churches Jurisdiction 18. That it hath enjoyn'd Kings and Princes to leave Ecclesiasticks the free and entire possession of the jurisdiction granted them by the Holy Canons and General Councils that is to say usurped by the Clergy over the Civil Power These are the Principal Points Disputed in France These that tend to the Diminution of the Authority and Priviledges of Bishops to enlarge the Roman power are Rejected by the Bishops And those that would extend the power of Bishops to the Prejudice of the Civil Authority are Rejected by the Parliaments Between both this Council as enacting contrary to the Rights and Liberties of the Gallican Church was never at all received in France so as to obtain the force of a Law He then shews that the Popes Superiority over Councils is a point of Doctrine and was decided in the Council of Trent And yet that the Gallican Church believes the contrary I know it will be said saith he that the Council of Trent hath not decided that the Pope is Superior to Councils Men may talk as they please but things for all that will continue as they are It is true that among the Decrees and Canons of the Council there is none that saith in express Terms that the Pope is Superior to Councils and can be judged by none But the effect of such Decision is apparent in all the Acts and through the whole Conduct of this Council And he afterward saith that the Clause of proponentibus legatis was a plain Decision of the Popes Superiority over the Council But to these 18 Reasons of Mr. Iurieu about the Reception of the Trent Council in France being neither practicable nor practised I might add that according to what my Lord Primate Bramhal observes in another place of that Book of his I Cited before the Obedience promised to the Bishop of Rome as Successor to St. Peter and Vicar of Iesus Christ pursuant to the Trent Council may seem to quadrate but ill with the liberty of the Gallican Church to set up a Patriarch For in p. 194. of that Book he mentions that in Cardinal Richelieu's Days it was well known what Books were freely Printed in France and publickly sold upon pont neuf of the lawfulness of Erecting a new or rather restoring an old proper Patriarchate in France as one of the liberties of the Gallican Church And thereupon saith It was well for the Roman Court that they became more propitious to the French Affairs And if we consider how in the 22 d. Session of the Council of Trent Chapter the 11 th all Kings and Emperors are Anathematized who hinder any Ecclesiasticks from the Enjoyment of any of their feudal Rights or other profits and that it might well be supposed that the Course and Vicissitudes of time would put Roman Catholick Princes on somewhat of that Nature and which so eminently influenced the French King in the Munster Treaty none need wonder at the Trent Councils not being received in France There was a Book called a Review of the Council of Trent written by a Learned Roman-Catholick and Printed A. 1600. and Translated by Dr

wrote And I believe had not a Learned and Prudent Friend of mine of the Church of England told me that my being thus accessory to the publishing of your Fathers Laudatory Acknowledgments of my performance was as much consistent with the Laws of Modesty as is many grave and wise Authors prefixing Commendatory Verses or Prose-testimonials from others before their works and for which purpose he told me of Mr. Hobbes having before a philosophical and political Work of his printed some excellent verses of Dr. Bathurst and of Dr. Templer having printed some of another before his admirable Confutation of Leviathan and withal represented it to me that I was in Conscience bound to the supporting the Honour of our Church by the publishing the New Matter contained in your Fathers Book against popery and likewise to the supporting the Justice of our Compassion for the sufferings of our Brethren in France by the Bigottry of the French Clergy upon the account of their not owning the Faith of the Council of Trent your Fathers Book beyond all other Writings published so clearly shewing it out of the most Authentick Histories that that Council was never published and received in France I should have been inclined to have Transmitted this incomparable Discourse of his Lordship to have lived only in the Archives of the Oxford-Library And so chiefly by the weight of this latter Consideration I have held my self obliged to make it publick And I doubt not but all protestants and especially our Divines of the Church of England will bid it welcome to the World But My Lord I am to crave your Lordships Pardon for thus long detaining your thoughts from the Great and Noble ones of your Fathers in the following Discourse and will no longer offend therein than by Subscribing my self My Lord Your Lordships most Faithful and most Humble Servant P. Pett July 17. 1693. From my Tusculanum Totteridge Iuly 18. 1683. Sir Peter Pett I Obeyed your Commands in giving the great Sr. George Ent a taste of my villa fare I hope you seasoned it with your wonted good discourse I envy you nothing of your Happiness but that I had not a part in it for I delight in nothing more than such Company from whom I ever part the better and the wiser I acknowledge the favour in the two Sheets you sent me which were so far from satisfying me that they served but to whet my appetite to desire that you would after so long an expectation given ultimam manum ponere to that work wherein you do pingere aeternitati and from which it is pitty the publick should be with-held longer I remember after Cicero's incomparable parts and learning had advanced him in Rome to the highest Honours Offices of that famous Common wealth that by Caesars Vsurpations upon the publick there was no longer place either in the Senate or Hall of Iustice for the Romanum Eloquium he had made so much his Study and wherein he had before Caesar himself shewed how much he excelled he betook himself wholy to the common consolation of wise Men in distress the use and practice of Philosophy and therein with an industry and stile answerable to the diviness of the purpose undertook for the benefit of all Ages the most Religious and Sacred part of Philosophy the Nature of the God-Head wherein amidst a cloud of various and opposite errours and the thick darkness of a benighted ignorance he acquitted himself to admiration insomuch that I may account him as some great Authors have done the Divine Philosopher as well as Seneca And if I had reason to doubt what his opinion might be concerning a Deity or whether his works evince not the true Deity and Religion yet I am sure they tend strongly to the overthrowing the False Which the very worshippers of those ignoti Dei were so sensible of that they conspired the Destruction of this work of his insomuch that in the Reign of Dioclesian that great Bigott as I may call him of the Heathenish Idolatry and the Enemy of the Christian Religion these three Books De naturâ Deorum and his other two of Divination were publickly burnt in company with the writings of the Christians Anno Christi 302. as most famous Chronologers and others have recorded In particular Arnobius sharply tho then no Christian inveighs against the burners of these Books of Cicero in these words viz. But before all others Tully the most Eloquent of the Romans not fearing the imputation of Impiety with great Ingenuity Freedom and Exactness shews what his thoughts were and yet saith he I hear of some that are much transported against these Books of his and give out that the Senate ought to Decree the abolishing of them as bringing countenance to the Christian Religion and impairing the Authority of Antiquity rather said he if you believe you have ought certain to deliver as to your Deities convince Cicero of Error confute and explode his evil Doctrine For to destroy Writings or go about to hinder the common Reading of them is not to defend the Gods but to be afraid of the Testimony of Truth Thus far Arnobius And I could not leave Cicero and his Books in a more illustrious place than amidst those bright flames wherein the Divine writings were consumed For what greater Honour than for him to be joyned with Christ in the same cause and punishment I should not have so far advanced the pattern of Cicero in a Christian Kingdom but that we are so far degenerated from the primitive ones that Tullyes Morality if not Divinity goes beyond us When the Age is Receptive of better examples though you need them not I should willingly insinuate them to others Now if by the beginnings of Persecution in France and other parts and the dangerous Divisions and Circumstances at home we seem to be hurrying to the like sad times you may guess what makes me embrace so much a Country life as Cicero did and that from the Noise and Contrivances of a croud in the City I am retired to the sweet quiet of a Tusculanum and to converse with the dead qui non mordent and if I declare I should be glad among the Tombs of such company as you and other my good friends that perhaps in kindness to me think me wanting there you will believe me no ill chooser for my self and I hope squander away some time upon a friend You see I give a beginning to our entercourse wherein you were not wont to flinch and when you write to Bugden pray let the Learned and good Bishop know I am as much his as ever tho the whole Body of Papists seem now to be confuting his before Iudged irrefragable Book and bring in the protestants by Head and Shoulders to what he evinced were their Maxims and practice so that now Mutato nomine de nobis fabula narratur But the God of truth in the thing wherein they deal proudly and falsly will shew himself

any such thing by their Printing it here much good may their Design do them But it seems an untoward way of beginning a Reconciliation by giving the lie or accusing the pretended Reform'd of Calumnies and Falsities But the Author of the Papist Represented and Misrepreted hath outdone the French Clergy in Civility of Expression to Protestants and by rendring them only Misrepresenters of the Church of Rome Yet since both these Books do agree in Representing Roman-Catholicks as owning the Doctrine of the council of Trent I standing fast in the Liberty I have not to be imposed on by those Doctrines intermeddle not here with others liberty to own any Religionary Tenets of the same And our Excellent and Learned Clergy-Men will no doubt both by Preaching and Writing occasionally secure the Souls of their Congregations from any danger that they shall apprehend from any of the Papal Clergy propagating such Tenets among them But here I shall occasionally say that I think that few of the Religionary or Doctrinal Tenets of the Council af Trent either do or in the time of our Fears and Iealousies have so much Animated the Aversion of many of the Populaae here against that Council as their apprehension of the exterminium of Hereticks designed long ago by the calling of that Council The benefit of the peace and rest the Protestants had obtained by the Interim A. 1548. and it s formula inter●religionis was but to last to the end of the Council of Trent And I have some where met with Iohn Paul Windec cited for boasting in his Book de Haeretic extirpand that nothing was accorded for the Protestants by that Edict or Formula but a Dilatory Reprieve and Toleration till the end of that Council And moreover we know that in that Council there is an express Confirmation of former General Councils and of the Terrible Lateran one in particular For though you mention some Popish and Protestant Writers as denying the Lateran Council to have been a General one and that Protestant Authors are somewhat put to it who would prove it so to have been yet if you had considered what the Bishop of Lincoln in his first Book about Popery saith in p 51. that the Council of Trent in Sess. 24. cap. 5. calls that Lateran one a General Council and confirms one of its Canons you would have thought it a very easie task to have satisfied any Reverers of the Council of Trent with the others having been a general one And the Trent Council having as that Learned Bishop shews there in p. 43. Commanded Emperors Kings and Princes to observe the Sacred Canon and all General Councils and Apostolical Sanctions in favour of Ecclesiastical Persons and the Liberties of the Church and where the Title to the Chapter is said to be Cogantur omnes Principes Catholici conservare omnia sancita c. and those words which in p. 57. the Bishop refers to the Council of Lateran for viz. Catholici qui Crucis assumpto charactere ad haereticorum exterminium se accinxerint illâ gaudeant indulgentiâ quae accedentibus ad terrae sanctae subsidium Conceditur and that Councils having so threatned Princes with Deposition and the absolving of their Subjects from their Allegiance in Case they do not Exterminate Hereticks hath really been the most Considerable and ●perative Objection that any Protestant Writers have brought to shew the dread of that part of the Principles of Popery that you term Irreligionary And few of the Writers against the same in our late Fermentation but instanced in that Objection And to which none of the Roman Catholick Writers then that I read did Attempt to apply the least Answer The Author of the Compendium whom you mention with the Title of Ingenious doth there in p. 79. tell us That there is not one single Paragraph in that Book of the Bishops but what was either fully Answered or what doth not at least wound the whole Protestant Party by its Consequence more than us But was so Ingenuous as to answer not a word that I can find there to the Objection of the Lateran Council and which omission in him proceeded not from inadventence for in that one leaf where he insinuates that he hath fully Answered the Bishops whole Book he tells us twice that no Council ever imposed the Deposing Power on our Belief And I observed that my Good and Learned Friend Father Walsh where in the Preface to his Causa Valesiana printed in the year 1682. he endeavours to answer that Book of the Bishop did not think fit to take notice of the Objection of the Lateran Council But after your common way in all your Writings I have seen namely to fortifie Objections before you answer them thus as I may say to Deck and Crown the Victim you intend to offer to the World as I find you have done right to the considerableness of this of the Lateran Council and have in your discourse Termed that Learned Bishops Book both unanswered and unanswerable it is by all Ingenious and Loyal Protestants and Papists to be acknowledged to you that you are the only Person who hath appeared in Print to give the Objection the Answer that it will bear and for which none I believe will thank you more than that excellent Prelate For after you had taken the freedom in your Introduction or Preface to Reflect as you have done on Arch-Bishop Vshers Prophecy and the Predictions of Bishop Morly you with great Curiosity set forth the factum of the Munster Peace whereby the Age may learn that as with God all things are possible so by his having influenced the understandings of Roman-Catholick Princes and by their having shewed much better than by Words I mean by their pacta Convenia really observed that they think not themselves obliged by the Lateran Council and the Deposition there threatned to exterminate their Heretical Subjects and you Candidly shew the Artifice of the Objection in a great Measure answered by the God of Nature and by Natural Causes inclining the great Roman-Catholick Crown'd Heads of Christendom to permit the dire passages in that Council to be in a manner Abrogated by Desuetude You have fairly related it how the Roman Catholick Princes agreed in their Treaty that no CANONS or DECREES of COVNCILS or ABSOLVTIONS whatsoever should in future times be allowed against any Article of it and consequently that the Canons or Decrees of that Council Threatning Princes with DEPOSITION and the Absolving of their Subjects from their Allegiance for the not Exterminating their Heretical Subjects from their Allegiance were by all those Roman-Catholick Crown'd Heads Contemned and defy'd and you have shewn how the Papacy hath since Acquiesced therein and since lex currit cum praxi and that Peace hath been so long observed your account of it hath been of much more Importance to the Papists as to the helping to bring them off in some Measure from the Odium of the Disloyal Doctrine