Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	action_n	law_n	moral_a	1,065	5	9.0930	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30977	The genuine remains of that learned prelate Dr. Thomas Barlow, late Lord Bishop of Lincoln containing divers discourses theological, philosophical, historical, &c., in letters to several persons of honour and quality : to which is added the resolution of many abstruse points published from Dr. Barlow's original papers.	Barlow, Thomas, 1607-1691.	1693 (1693)	Wing B832; ESTC R3532	293,515	707

of the Bishops proving every Lie to be a sin Page 625 The Bishops determination that the efficacy of the Sacrament depends not upon the intention of the Priest Page 629 The Bishop's Attestation of Bishop Sanderson his Predecessor his dying a true Son of the Church of England in opposition to the Calumny of a Presbyterian Divine reporting publickly that he died an approver of that Sect. The contrary whereof is likewise made to appear out of the Bishop's last Will and Testament Page 634 An Abstract of a Letter of the Bishops to the Clergy of his Diocess Page 641 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Directions to a young Divine for his Study of Divinity and choice of Books c. De Studio Theologiae 1. THeology or Divinity is a Science or Prudence containing our knowledge of God and our Duty and the Worship due to him And there are Two and but Two Principles to know both 1. Lumen Naturae and the Principles of Natural Reason common to all Mankind and on these Thologia Naturalis is solely built 2. Lumen Scripturae and Divine Revelation on this Theologia revelata seu (a) I know that Theologia Revelata in its full Latitude may be 1. Patriarchalis i. e. the positive Revelation of God's Will and Worship made to the Patriarchs before Moses for to them the Messias was promised and Salvation by him they had the Covenant of Grace and Sacrificia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which were Sacraments and Seals of it 2. Mosaica which contained many further positive Revelations of God's Will and Worship c. 3. Evangelica of which only at present Evangelica is built containing such further knowledge of God and our Duty as we have beyond all that Natural Reason can tell us by Divine Revelation in Scripture The first Theologia Naturalis we may truly call Morality and the Religion common to all men as men and rational creatures The second Theologia Revelata we call Christianity and is the Religion peculiar to Christians Now to be a Christian presupposes him to be a Man and Christianity does not exclude but presuppose Morality and is an addition to and perfection of it yet those two Morality and Christianity are as distinct as Natural Reason and Revelation which are their respective Measures and Principles 2. Theologia Naturalis being totally grounded on the Law of Nature or the Moral Law it will be convenient to know 1. The Nature Extent and Obligation of that Law as also of Laws in general and for this we may consult such as these 1. Grot. de Jur. Belli c. Lib. 1 cap. 1. s 9. 2. Pet. à Sancto Joseph Idaea Theol. Moral Lib. 1. de Legibus 3. Aquinas 1ª 2 ae Quaestio 90 c. 4. Suarez de Legibus 5. Azorius Institut Moralium Part 3. lib. 1. cap. 1. c. And when there is necessity to see more all the Commentators on Aquinas and all Casuists where they speak of the Ten Commandments or Moral Law amongst others Filliucius Quaest Mor. Tract 21. 2. The Number and Nature of the Moral Duties and Vices commanded or forbid by that Law And here besides those many Divines and Christians who have expresly writ upon the Ten Commandments and all things commanded or forbid in them there are exceeding many Authors of excellent Use and Authority to understand the Nature of Moral Habits and Actions good and bad As 1. Aristot. Eth. ad Nichom Fil. 2. Andronicus Rhodius his Paraphr ex editione Heinsii Lug. Bat. 1617. in 80. 3. The Graec. Schol. in Arist. Eth. 4. Hierocles in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. so called because they contain Pythagoras his Doctrine for Philolaus Crotoniates was the Author of those Verses 5. Johan Stobaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aurel. Allobrogum 1609. highly commended by (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas in Joh. Stob. vid. Pletii Biblioth Cod. 176. pag. 366. Suidas A number of this kind there be even amongst Pagan Writers who have excellently described the nature and kinds of Moral Virtues and Vices 3. For Theologia Revelata of which the Scriptures are the sole Rule we are to consider and endeavour to know 1. The Text it self 2. The true meaning of it 4. For the Text it will be convenient to have for the Old Testament 1. Biblia Interlinearia Heb. Lat. Antwerp 1584. 2. Biblia Graec. Septuaginta Interpret Paris 1628. 3. Biblia Lat. Junii Tremel in Folio or Quarto 4. Biblia Lat. Sixti 5 ti Romae 1590. Bib. Lat. Clementis 8 vi Romae 1592. if conveniently they could be had both Popes pretend to Infallibility and yet their Bibles contradict one another expresly and in terminis an hundred times But it must be remembred that the Bibles of Clement the Eighth are many times Printed and with a Lying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miscalled Biblia Sixti quinti Thus in an Edition at Antwerp in Octavo 1628. The Title is Bibl. sacr Vulgat Editionis Sixti Pont. Max. Jussu recognita and yet 't is the Bible of Clem. the 8th So in another Edition at Antwerp 1603. in Fol. and so again Coloniae Agrippinae 1666. in eight little Volumes in Octavo 5. For the Text of the New Testament there are many Editions but two most useful 1. Novum Testamentum Graec. per Rob. Steph. Paris 1550. Folio The best Character Paper and Exactness besides it gives an account of all the antient Sections and Divisions of the Testament And that 1. In Sectiones Majores seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic Matthaeus habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68. Marcus 48. Lucas 83. Johannes 78. vide Suidam verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. In Minores seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quorum Numerus multo major Matthaeus enim habet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355. Marcus 236. Lucas 342. Johan 232. 3. Minimas quas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant at Latini versus so that every Line in the Msc was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or versus and thus pag. 95. in (a) In dicta Stephani Editione Paris 15●0 calce Evangelii secundum Marcum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 1590 c. 2. N. Testamentum Graecè à Steph. Curcellaeo editum Amstelodamae 1658. Octavo It has the Variae Lectiones and the parallel places more exactly than any other I have yet seen and yet the forementioned Edition of Rob. Steph. has the variae Lectiones of 15. Msc 6. When occasion is to consult the Bible in more Languages and more Editions we have 1. Biblia Complutensia compl 1515. in three Fol. 2. Biblia Regia Regis Hispaniae per Ariam Montanum Antwerp 1569. 3. Biblia per Mich. Le Jaii 7 Linguis Vol. 10. Par. 1645. 4. Biblia Polyglotta London 1657. By collation of these we may see the difference and variety of reading c. 7. For better understanding of these Languages and the Bible by them it will be convenient to have 1. Some Concordances to find out words how oft

that either England or France rejected the Canons which allow burning of Cities for some Hereticks in them I will confess it is something more pertinent yet does not prove the purpose for which it is brought in the Objection For though England and France had not received that Doctrine yet it might justly be imputed to the Church of Rome Sure I am that he who reads the French Historians Matthew Paris and some of our own Popish Historians will find more Cities burnt in France or by open War Sack'd and Ruin'd upon this account of having Hereticks in them the poor Waldenses than in all Europe besides I am Sir Your affectionate Friend and Servant T. L. A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the Burning of Heretical Cities c. SIR 1. FOR Cyprian he was Arch-Bishop of Carthage and Primate of Africa and Anno Christi (a) Phil. Labbe Jesuita de scriptoribus Ecclesiast in Cypriano Tom. 1. pag. 237. 248. was was Consecrated and Anno 258. suffer'd Martyrdom as a great promoter and Patron of Christianity and because he would not be an Idolater and Worship the Roman Pagan Gods He suffer'd on the 14th of September and on that day the memory of his Martyrdom is Celebrated in all our (b) Martyrologio Romano Vsuardi Bedae Adonis c. Martyrologies 2. Whereas you ask whether he was an Anabaptist 1. It is beyond all doubt that both he and a whole Council with him was earnest for Baptizing Infants as is evident in many of his Epistles especially that of him and 66 Bishops with him about Baptizing (c) Cyprian Epist 59. ad Fide de I●fantibus baptizandis pag. 163. in editione Goula●tii Infants 2. He and the African Bishops with him were for Rebaptizing those who were Baptiz'd by Hereticks because they thought and Synodically declared that Hereticks could not give true Baptism but that the Baptism given by Hereticks was a nullity and no Baptism at all and therefore the Baptizing of such as had been Baptiz'd by Hereticks was no Re-baptization because that of Hereticks was a nullity and indeed no true Baptism 4. Lastly when you ask whether Cyprian be pertinently cited by Gratian Can. si audieris Caus 23. Quest 5. It is certain that Gratian in citing Cyprian betrays his great ignorance if he understood not Cyprian s plain Latine or his knavery if he did understand him or both as many times he does For it is evident that the place in Cyprian does not prove what Gratian proposes That a whole City now under the Gospel may be burnt for a few Hereticks For it is evident 1. Cyprian's design is to encourage all good Christians rather to suffer Martyrdom than to commit Idolatry by Worshiping other Gods For that is the Title and Subject of the Epistle De Exhortatione Martyrii 2. In order to this he shews God's great hatred and severe punishing of Idolatry 1. From a place in (a) Deut. 13.6 Deuteronomy But this making nothing for his purpose he wisely leaves it out of his Canon 2. Cyprian cites another place in the same (b) Deut. 13.12 13. Chapter the words in the Text are these If thou shalt hear say in one of thy Cities which the Lord thy God hath given thee certain Men the Children of Belial are gone from among us and have withdrawn THE INHABITANTS of their City to serve other Gods c. In which words it is to be consider'd 1. That this severe Law concern'd only the Cities of Israel 't is in the Text one of THY CITIES which the Lord thy God hath GIVEN THEE As the Law under that penalty was given only to the Jews in Canaan so it concerned them only not any other People of other Countries 2. 'T is in the Text withdraw the Inhabitants of that City these words Gratian leaves out now the words are indefinite and may mean All the Inhabitants and then t is evidently just to kill them all And it is in Cyprian etiam si universa civitas consenserit ad Idololatriam 3. But if the Major part be not indeed meant then the (c) See Ainsworth 's excellent Commentary on Deut. 13. v. 12.13 Jews Doctors say that if a Major part of the City be drawn to Idolatry then that major part shall be slain and the City be burnt But if the Minor part only be drawn to Idolatry then they say That the Minor part shall be slain but the City shall not be burnt This the Jewish Doctors who understood the Text much better than Gratian or John Semeca his Glossator took to be the meaning of the Text and not only they but Learned Christians too 4. Cyprian having shewn how great a Sin Idolatry was and how hateful to God he adds Si ante adventum Christi circa Deum colendum Idola spernenda haec praecepta servata sunt quanto magis post adventum Christi servanda sunt Now the Mosaical Precepts are either De Officiis or de Paenis 1. De Officiis such as concern our duty to God and our Neighbour and of these Moral Precepts Cyprian says that if they were observ'd before Christ then quanto magis post adventum Christi who had in his (a) Mat. ch 5. and 6. Sermon on the Mount fully explain'd and given us the true meaning of them for the clearer understanding of any Laws does induce a stronger obligation and hence it is that Cyprian thinks truly that Christians were more strictly obliged to observe the Moral Law than the Jews were 2. But the Law De paenis suppliciis Cyprian does not at all mention nor in that place intend or mean For Christians are not bound to inflict the same punishments on the Transgressors of the Law to which the Jews by the Mosaical Law were bound For to the Jews (b) Levit. 20.10 Adultery or breach of the (b) Exod. 31.14 Sabbath were Capital Crimes but not so amongst Christians (c) Exod. 22.1 Theft was not Capital by Moses his Law and yet by the Law of England it is Capital By the Jews Law it was an (d) Exod. 21.24 Eye for an Eye and a Tooth for a Tooth but our blessed (e) Math. 5.38 39. Saviour declares against that severity as not to be used amongst Christians Now Gratian with great ignorance or knavery or both would have Cyprian understood de Paenis and would against the sense of Cyprian and truth conclude that because Idolatry was by the Jews Law punished by death therefore it should be so punished since Christ under the Gospel 5. Once more Gratian concluded his quotation out of Cyprian with these words Si ante adventum Christi haec praecepta servata sunt quanto magis post adventum servanda sunt quando ille veniens non verbis tantum nos hortatus est sed factis By which words he would prove that our blessed Saviour did both by his

a private Testimony in some particular inferiour Court of Justice but presented publickly first to their King and then to the rest of the World in print 7. And Lastly That they Witness against Persons that lived among them and whose daily Conversation they could not but know and be proper witnesses of and consequently that Protestants have no reason to doubt them to be really such Persons as by such Grave and Authentick Testimonies they are proved to be Upon consideration of which premises and of the Principles Persons and encouragements the Jesuits have to attempt the destruction of all Protestants both Princes and People the Advice of the Spanish Vniversities seems very reasonable to our Prefacer viz. That all persons ought to beware of them and avoid them to which he adds and to banish and chase them too out of all Protestant Countries for that as mournful experience has shewn 't is morally impossible Protestants should enjoy any secure peace or safety where any such restless encouraged and resolute Malicious Spirits are suffered to harbour But besides these encouragements peculiar to Jesuits there are more and greater encouragements still common to them and all of the Popish Communion to animate them to design and attempt the ruine and extirpation of all pretended Hereticks especially Protestants and their Religion whom they esteem the most dangerous Enemies of their mistaken and superstitious Novelties For that Pope Innocent III. with his General Council promised those Souldiers who taking up the Badge of the Cross to fight against and utterly to destroy all pretended Hereticks like so many Amalekites with Fire and Sword were therefore called Crusado's or Cruce signati the same (a) Council Lateran 4. Ann. 1215. Cap. 3. of Hereticks Priviledges before granted to those that went out against the Turk and Saracens to Re-Conquer the Holy-Land which were chiefly two viz. 1 The Pope and the Council granted them a plenary Pardon and Indulgence of all their Sins while they lived as appears in t●e Bull of Innocent III. given at Rome with the approbation of the Council the 19th of the Calends of January or the 13th of December inserted in a Collection of Bulls Printed at Lions 1655. pag. 88. and Sect. 17. page 89. Tom. 1. 2. They promise the said Crusadoes not only Heaven and its Glory but a greater portion in the rewards due to the Just than other Men as appears Ibid. in the same Bull. Where our R. Prefacer again intreats his Readers to consider the following particulars remarkable in the premises viz. 1. The Excellency of the Reward which is no less than Grace here and Glory hereafter 2. Who makes promise of all this viz. The Pope and a General Council by them received 3. The certainty they have of enjoying the effects of those promises which arise from the strong conceit they have of the Supream Authority and ●nfallibility of the Pope and Council who make them 4. That assurance they have that the Murthering of Hereticks is at least Innocent and Lawful because so glorious a Reward is proposed for it by such an Authority which they cannot think capable of so great an Error and Impiety as to promise Heaven to such Actions as deserve nothing but Hell and Damnation 5. That tho' many things are lawful which are not necessary no nor at all expedient neither in some peculiar places and circumstances yet this destroying of Hereticks with Fire and Sword is according to the Principles of Papists not only Lawful but a necessary duty which they cannot omitt to do when required upon pain of Excommunication and of being deliver'd to the Swords of them who will be more cruelly obedient than themselves as appears by the Decree of the said Pope Innocent and his above-named General Council See Council Later 4. Dict. Can. 3. Whereby all Governours whether Supream or Subordinate Ecclesiastical or Civil are obliged to take an Oath to cut off all Hereticks or at least all those that shall be mark'd out to them by the Church for such out of the places of their respective Dominions and Jurisdictsons and that if they did not speedily put his Christian and Dove-like Decree in execution upon the first admonition that their Subjects should be discharged by the Pope from all Obedience and their Dominions given away to them that should promise to be bloody enough to obey the Pope and that Decree to the fullest extent of severity as appears in the same Council Can. 3. So that by what has been said and proved our Prefacer affirms that it appears to him and as he supposes will to many others very plain that the Murthering of Protestant Princes and Subjects who are at Rome declared and reputed Hereticks is not only 1. A Lawful Action but a Necessary Duty in that Churches Opinion at least in some particular Cases and times tho' it justly appear to all others a Black and Damning Sin 2. And such a meritorious Duty deserves both Remission o● Sins here and increase of Glory ●fterwards 3. And that the Actors of such Holy Tragedies are assured not to be branded for Murders but to be Canonised for Glorious Martyrs in their Romish Calendar and perhaps honoured with Shrines and Incense in their Churches And how powerful incitements such Doctrines heartily belie●ed may be to those that believe them to the contriving or executing of all sorts of Vilany against Protestant ●rinces States and People he warmly tells us past times have been and unless Providence prevent future times may be Rueful witnesses But be it how it will he concludes that Gunpowder-Conspiracies or any other Traiterous and inhumane Methods of cutting off any Christians and much less Princes indictâ causâ can be no just means to obtain forgiveness of Sins or the Glorious Crown of Martyrdom that Traytors may be Murderers but can never be Martyrs and that such Hellish Actors as their Church encourages and pretends to sanctifie may be a Roman but can never be a Christian way to Glory whatever Gloss the Pope and his Party put upon such barbarous Exploits However 't is not to be question'd proceeds he but that those who are possess'd with a delusion strong enough to believe the Pope and Council's Infallibility as all Papists truly so called are obliged to do will always be disposed to design and attempt the destruction of all Hereticks and of Protestants above all whether Princes or People by Armies open War and Rebellion when they are strong enough or by private Conspiracies by Gun-powder Sword Poison or any other pernicious means whatsoever when they want a Military Power as he hopes they always will and that God will likewise as he has done hitherto continually detect and defeat all their private Plots tho' never so darkly contriv'd and surely laid and continue to his Church among us that protection and to its Enemies that confusion he has hitherto done and that he will not suffer us to be guilty of such ingratitude and stiffness in our