Detestabliis est in Regibus injustitia Regum enim est suum cuiqu tribuere Peccant Reges si tributa iniquae subditis imponant vel antiqua augeant sine reipublicae necessitate I am Sir Yours T. L. A Letter concerning historical passages in the Papacy and of the Question whether the Turk or Pope be the greater Antichrist Sir VVHether Pope Innocent the VIII had such a pension as 40 or 60000 Crowns from the Turk I know not though I do believe had the Turk offer'd it his holiness would scarce have refused it For both Innocent the VIII who died Anno 1491. and Alexander the VI. who succeeded him were prodigiously impious and beyond all measure covetous Innocent the VIII had no less than 26 Sons and Daughters yet no Wife for of him it was (a) See Cyprian Valera of the Lives of the Popes writ in Spanish and translated into English by John Golburne and Printed at London 1600. p. 130. said by the Poet. Octo recens pueros genuit totidemque puellas Hunc merito poterit dicere Roma patrem Spurcities gula avaritia atque ignavia deses Hoc octave jacent quo tegeris tumulo In his time Bajazet the Turkish Emperour had a Brother Zizimus or as some call him Geme who rebell'd against him and sent to Pope (b) Cyprian Valera Ibid. p. 131. out of Friar John de Pineda lib. 26. cap. 33. Innocent to secure that brother who was retir'd to Rhodes and was afterwards brought to the Pope Bajazet sent a present to the Pope to wit the Title of our blessed Saviours Cross in Hebrew Greek and Latine This the Turk sent to the Pope that he might detain his Brother Zizimus or Geme that so he might not be at liberty to make War against him Pope Innocent being dead the Turks Brother Geme was Prisoner to his Successor Alexander VI. to whom the Turk paid a pension of 40000 Duckats Annually (c) Cyprian Valera or De Valera Ibid p. 136. for keeping his Brother Prisoner But Charles the VIII King of France managing War against Pope Alexder who was not able to resist that King the Pope was constrain'd to conclude a peace and one condition was that he should set the Turks Brother at Liberty This exceedingly troubled the Pope who if he set the Turks Brother at Liberty lost his pension of 40000 Dackats At last the Turk gave the Pope Alexander 200000 Duckats to take away his Brother (c) Cyprian Valera Ibid. and he cites there Guicciardin and Jovius and accordingly the Pope caused him to be (d) Guicciardin in the 3. Book of his History had this story of Pope Alexanders abominable incest with Lucretia but it was left out both in Italian and Latin Editions but the words were published with other passages left out of his History Lond. 1595. and since at Amsterdam 1663. Poison'd and so he died This is that Pope Alexander who could and notwithstanding his Holiness and Infallibility did commit such abominable Adulteries and Incest with his own (d) Guicciardin in the 3. Book of his History had this story of Pope Alexanders abominable incest with Lucretia but it was left out both in Italian and Latin Editions but the words were published with other passages left out of his History Lond. 1595. and since at Amsterdam 1663. Daughter Lucretia as has not usually been heard of amongst Pagans which gave occasion to Johannes Pontanus to make this Epitaph for the said Lucretia Hoc jacet in tumulo Lucretia nomine sed re Thais Alexandri filia sponsa Narus But enough if not too much of this For even your best Popish Writers who are more willing to conceal than to publish their Popes impieties confess this Alexander the sixth to have been a Monstrous villain that he had the Turkish Emperours Brother Zizimus at Rome that he delivered him up to Charles the French King and that he died a little while after And Sabellicus (e) Vide Onuphrum Paâ—â—inium Papizium Massonum c. in Vita Alexandri 6. Ant. Câ—ecium Sabellicum Operum Tom. 2. Enneadis 10. lib. 9. p. 778. D. 781. B. says that Bajazet promis'd the Pope Magnam auri vim si fratrem veneno tolleret p. 778. And it is certain he died a little after and then he adds that it was believed that he was poison'd the Pope knowing it Fuerunt qui crederent eum Veneno sublatum fuisseque Alexandrum Pontificem ejus consilii non ignarum p. 782. Again you say It seems that the Hungarians had rather be under the Turk than under the Pope and Emperour so should I too if I might have my choice and were put to it If I had liberty and power to avoid it I would be under neither It being a great unhappiness to be under either For as the Proverb is neither Barrel is better nor good Herring But if my condition be so miserable that I must be under one of them then consonant to right Reason and Religion pars tutior est eligenda I will chuse that side in which I shall undergo less misery and mischief that is I will be under the Turk rather than the Pope For under the Turk I may as the Greek Church does injoy my Religion and if I do not rebel but pay Taxes I may injoy the rest of my Estate But under the Pope I shall not have so good Quarter and Conditions I must either turn Papist with evident danger of Eternal Damnation or I lose all For the Popish Apothegme their declared Judicial Sentence is peremptory short and severe Turn or Burn. If with reasons grounded on Nature or Scripture they cannot as I am sure they cannot convince me of the truth of their Roman-Catholick Religion then they have where they have power Fire and Faggot to consume me So that under the Pope If I keep my Religion then life and livelihood and whatever I have in this World is absolutely lost and if I impiously desert my Religion I shall have little reason to hope for any thing but Hell Purgatory will not do it in the World to come 1. The next Query you mention is whether the Turk or Pope be the worse Antichrist and you say that honest John Fox disputes the Case pro and con and leaves the determination of it till Elias come But I fear you are mistaken for John Fox did believe the Pope to be Antichrist and so did and do all the Reformed Churches particularly the Church of England as evidently appears by our Homilies which all our Divines do still Subscribe and though Dr. Hammond has a new and wild opinion that Simon Magus was Antichrist yet in that he contradicts the Doctrine of our Church which he had Subscrib'd and not only so but he contradicts express Scripture and the Sense of Christendom for 1600. Years He being the first who ever held that Apocryphal Opinion and may be he will be the last unless some out of meer kindness to his Person for
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.
sit Antichristus was constantly held Affirmativé as appears by their Questions Disputed in their publick Acts and Commencements which are extant in Print I have heard it so held in Oxon many times between the Years 1624. and 1633. The first who publickly denied the Pope to be Antichrist in Oxon was my late Lord Arch-Bishop Doctor Sheldon The Doctor of the Chair Doctor Prideaux wondering at it said Quid mi fili negas Papam esse Antichristum Doctor Sheldon answered Etiam nego Doctor Prideaux replied Profectò multum tibi debet Pontifex Romanus nullus dubito quin pileo Cardinalitio te donabit After this Doctor Hammond (c) In his Paraphrase and Annotations on 2. Thess 2.3 4. and in his Book against Doctor Blondellus deny'd the Pope and affirmed Simon Magus to be Antichrist But which is much more the Church of England has in her (d) See our Homilies Printed Anno. 1633. pag. 38. of the first part of those Homilies and the Homily against the peril of Idolatry and Superstition in the 2. part of these Homilies ' pag. 11 12. c. Homilies confirm'd by Acts of Parliament and Convocation and Subscribed by all the Clergy and all Graduates in the Universities declared the Pope to be Antichrist And then I desire to know whether they be true and Obedient Sons of the Church of England who publickly deny her Established Doctrine which they had before publickly Subscribed But if this be granted that the Pope is Antichrist then the Second Query will be whether the Church of Rome under him can be a true Church And in what sense she can be called so In answer to which Queries I shall crave leave to say 1. It is certain that the Seat of Antichrist shall not be amongst Pagans Jews or Turks but in the (e) 2. Thâ—ss 2.4 Temple of God that is even as (f) In Templo Dei. id est iâ— Ecclesia Dei Ecclesias occupalâ—it Hen. Helden Doctor Sorbâ—nicus in locum our Adversaries expound it in the Church of God the Christian Church and amongst Christians It is certain also and confessed by our Adversaries even the Jesuits (g) Jacobus Tirinus Stephanus Mâ—nochius in their Commentaries on Rev. 17.11 16 28. and on Rev. 18.4 themselves that Rome is the Mystical Babylon which is the seat of Antichrist though as they are highly concerned they would not have Rome at present to be the seat of Antichrist (h) As Doctor Hammond without any and against all Reason saith in his Annotations on Rev. 18.2 but say that he is not yet come or it must be Pagan Rome which is meant 2. But let Babylon or the seat of Antichrist be what Christian Church they will and some Christian Church it muâ—t be it is evident from the Text that God had a true Church even in Babylon in the Kingdom and under the Jurisdiction of Antichrist For speaking of Babylon or the seat and Kingdom of Antichrist God commands by his Angel (i) Rev. 18.4 come out of her my People lest you be partakers of her sins and Plagues God had his People his Elect as the Jesuits (k) Electos suos ut è Babylone exeant admonet Stephanus Menochius in locum expound it a Church of his Servants even in Babylon For it had been impossible to call any of his People out of Babylon if none of them had been in it That People of God was in Babylon in the Antichristian Church or Synagogue but not of it they dwelt in Babylon and had external Communion with Antichrist and his followers but did not Communicate with them in their Sins and Antichristianism for then they could not have been what he who best knows calls them His People so that we may truly say that in the Kingdom of Antichrist even in Babylon it self there are two Churches 1. One visible consisting of Antichrist and those who adhered to him and this is not a true Church of Christ but the Synagogue of Antichrist 2. Another invisible consisting of the People of God who kept themselves from Antichristianism and this was a true Christian Church So in the Church of the Jews after Jeroboam had set up his Calves at Dan and Bethel and the Idolatrous Worship of those Calves was Established by Law and generaly received by the People There were two Churches in the ten Tribes 1. One visible consisting of all those who obey'd Jeroboam and received and practised that Idolatrous way of Worship he had set up 2. The other Invisible consisting of those 7000 who had not bowed (l) 1. Kings 19.18 Rom. 11.4 their knees to Baal These I call the invisible Church because though their persons as Men were as visible as the Idolatrous Worshippers of Baal yet their piâ—ty and rejecting that Idolatry which was by publick Authority of their Kings Authorised and set up and by the generality of the ten Tribes received and practised this was so far from being visible and known to others that Elijah the Prophet who lived amongst them and was a Prophet sent to the ten Tribes knew it not but thought that he (m) 1. Kings 19.10 14. Rom. 11.3 only remained a true Servant of God free from that Idolatry which Jeroboam had set up and the ten Tribes did generally practise Now this invisible Church of the Jews consisting of those 7000 it is numerus finitus pro infinito a definite for an indefinite number who had not polluted themselves with Idolatry were the true Church (n) Rom. 11.1 2 4 5. Rom. 9.27 of God in the ten Tribes and owned by him as his People But that which I called the Visible Church of the ten Tribes who professed and practised the Worship of the Calves set up by Jeroboam this was no true but an Idolatrous Church To bring this home to our present purpose 3. That the Church of Rome as it has for some Centuries last pass'd and still does lye under that fatal (d) 2 Thes 2.3 and 1 Tim. 4.1 2 3. where we have two signal characters of that Apostacy and Antichrist the Author of it 1. Forbidding to Marry 2. To abstain from Meats which agree to that Roman Church evidently and to no other Church in the World Apostasie spoken of by St. Paul is very like the Church of the Ten Tribes after Jeroboam had set up Idolatry and caused them to sin For as that Church of the Ten Tribes was Idolatrous so the Church of Rome now is guilty of gross Superstition and stupid Idolatry This is not my opinion only all the Reformed Churches in Europe say the same particularly the Church of England as may and does evidently appear by her approved and authentick Writings established by the Supream Power of our Church and State attested by the Subscription of all her Clergy I mean our Homilies (a) See our Homilies Printed 1633 par 1. p. 36. in the 3d. part of the Sermon of good Works And the
Homily against the peril of Idolatry in the second Tome of our Homilies p. 11 12 c. our (b) See the last Rubrick at the end of the Communion in our present Liturgy and we have the same Rubrick in the same place in the second Liturgy of E. 6. Printed Anno 1552. Liturgy c. to which we may add the Canons of the Convocation in the year 1640. which however not confirm'd by Parliament yet by them 't is evident that the Clergy met in that National Synod declared Rome to be Idolatrous and grosly Superstitious in the seventh Canon And the truth of this were it the business of this Letter might evidently appear to omit other things by that adoration their Church gives to the Eucharistical (c) Vid. Concil Trident. Sess 13. de Eucharistia cap 5. Host after Consecration in the Sacrament and to the Cross (d) Vid. Pontificale Romanum Romae 1611. pag. 480. de ordine accipiend procession for to both these they give Latria which they themselves confess is due to God only and therefore must of necessity be gross Idolatry 4. And as the Church of the Jews in the ten Tribes and the Church of Rome now agree in this that the one was and the other is Idolatrous so as in the Church of the ten Tribes there were 7000 who kept themselves pure from Idolatry even then when Idolatry under Jeroboam and his Successors was the publick and received worship So in the Church of Rome now I doubt not but there may be and are many more thousands who in Spain Italy c. live in the Church of Rome and in external communion with it and yet do not communicate with her in her Idolatry and Antichristianism And these not only I but all Protestant Divines generally call the Invisible and true Church of Christ known to him though not appearing to the World to be such But for the Visible Church of Rome That is the Pope and his Adherents Clergy and Laity who acknowledge him Christs Vicar and Supream Head of the whole Christian Church who believe and profess the whole Doctrine of the Roman (e) The Popish Doctrine in which Popery property consists as it is different from truth and the â—hurch of England is summarily comprehended in their new Tâ—ent Creed published by Pope Pius 4. and is in some Editions of the Tâ—ent Council at the end of that Council So in the Edition of the Trent Council by Labbe Paris 1667. p. 224 225. in other Editions it is put into the Body of the Council So in the Edition of that Council at Antwerp 1633. we have that Creed Sess 24. de reformatione p. 450 451. in which Creed we have 12. new Articles comprehending their Popish Doctrine propâ—rly so called added to the ancient Creed of Constantinople which we receive and is the Creed used by our Church at the Communion Church and practise the Superstitious and Idolatrous ways of Worship approved and received by that Church these are no true Church of God but an Idolatrous and Antichristian Synagogue Objectio But it may be said that Protestant Divines generally say that Salvation may be had in the Church of Rome and therefore it seems to be a true Church of Christ a true Christian Church and therefore it cannot be an Idolatrous and Antichristian Synagogue in which no Salvation can possibly be had And therefore some of our Divines as Mr. Thorndike deny the Church of Rome to be Idolatrous others which I shall not name say that she is guilty of Material but not Formal Idolatry Solutio To this Objection I say in short 1. That 't is true our learned and pious Divines do usually grant that Salvation may be had in the Church of Rome 2. For what Mr. Thorndike in his Weights and Measures has said That the Church of Rome is not guilty of Idolatry it is only gratis dictum but no way proved And besides he denies that truth which the Church of England had affirm'd and he himself subscribed 3. For those who talk of Material Idolatry it is absolute non-sense For although in actual sins of Commission as in Idolatry Murther Adultery c. there be materiale peccati the act it self and formale peccati the obliquity of that act yet forma dat nomen esse there neither is nor can be any Idolatry Murder or Adultery without the form and obliquity of those Acts. So in a Man the Body is materiale Hominis and the Soul is formalis pars But no Man ever called a Dead Corps though it be Materialis pars the material part a Material Man it being evident that a Dead Corps is no Man at all So to call the Act which is the material part of Idolatry Material Idolatry is not sense for without the obliquity of the act which is the form 't is no Idolatry at all 4. When Protestant Divines say that Salvation may be had in the Church of Rome their meaning neither is nor without they deny their own Principles can be that those who live and dye in the Profession and Practice of the Popish Religion can be saved They say and prove that Popery is such a Mass of Errors Superstition and abominable Idolatry as cannot consist with Salvation For (a) 1 Cor. 6.9 Rev. 21.8 Idolatry (b) Rev. 14.9 10. Antichristianism were declared to be damnable when till Death persisted in But they say as there were seven thousand in the Idolatrous Church of the Ten Tribes who kept themselves from the pollution of Idols So they doubt not but there may be in the Church of Rome in the external Communion of that Church many thousands For the opinion of Protestant Divines concerniâ—g Salvation of Papists s e Mr. Chillingworth's answer to the Jesuit Father Knott cap. 7 8 17 c. p. 397 c. and Dr. Featly's Defence of Sir Humphrey Iâ—nds Vâ—a recta Lond. 1638. p. 148. in Alphabeto 3. Iâ—â—ius libri who by the Grace of God are kept from Communicating with that Church in her Idolatry and Antichristianism And these may obtain Salvation 5. They say that there are two things which may be to some who live in the Communion of the Church of Rome helps and remedies to serve them against the pernicious effects of Popery so that although it be in it self damnable yet it shall not be so to them And those helps are 1. True Repentance for that is Secunda Tabula post naufragium so that if they truely repent as I hope many of that Church does though they do not profess it and really forsake their Popish Superstitions and Idolatry they shall surely find pardon for their former sins which shall * Ezek. 33.15 16. never be laid to their charge and so for our Blessed Saviour's sake Salvation But unless they keep themselves pure from those pollutions or if not sincerely repent they neither have nor can have any well grounded hope or possibility to attain
and so the Doctrine it self have the approbation of those who are publickly authoris'd by the Roman Church to examine them 3. But what is much more which you well observe this Doctrine of Burning Cities with the Hereticks in them is expresly approved and taught in the Body of their Canon Law in Gratian's Decretum to say nothing of the Decretals and before him in Juo Carnotensis and before him in Burchardus Wormatiensis It is also registred for Law by the Author of their Pannormia Pannomia he would have said had he understood any Greek I need not cite the places because they are (a) In the Corpus Juris Canonici Paris 1612. ad Can. si audieris 32. c. The places in Burchardus Juo and the Pannonia are quoted in the Margent cited in the Body of the Law it self Now it will be evident 1. That this Law of firing whole Cities to consume Hereticks has been by the Church of Rome publickly receiv'd for Law almost for 700 (b) Burchardus flourish'd Anno. 1010. Bellarmine de Script Ecclesiast in Burchardo years last past and that without any contradiction as to this Canon we are now speaking of I find indeed that Thomas Manrique Master of the Sacred Palace at Rome almost an hundred years ago (a) Censura in Glossas Jur. Canonici ex Archetypo Rom. Coloniae 157â— censured many of the â—losseâ— of the Canon Law and he might have justly censur'd many more but he does not at all censure the Gloss (b) Glossa ad dictum Canonem verbo Omnes qui. of this Canon si Audieris we are speaking of which contains the sense of the Canon in short and therefore 't is evident that he did not dislike the Canon it self nor the burning an Heretical City though some Catholicks were consum'd in it 2. But after this in the (c) Vide Gregorii 13. Bullam datam Romae Anno. 1580. Juri Canonico praesixam year 1580. Gregory 13. appointed some Cardinals aliosque Doctrinâ pietate insignes as he tells us in his Bull to review the whole Body of their Law both the Text and Gloss and purge it from all faults and errors And Bellarmine says this was effectually done (d) Bellarmin de Scriptor Ecclesiast in Gratiano ad Annum 1145. Hoc opus a mendis purgatum suae INTEGRITATI RESTITVTVM FVIT â Viris quibusdam eruditissimis authoritate Gregorii 13. And the Pope himself in the said Bull tells us That the whole work was committed to the Master of the Sacred â—alace Recognoscendum approbandum and then as it follows in the said Bull the Pope ex plenitudine potestatis Apostolicae confirms all this and commands all Catholicks to receive this incorrupt Edition of the Canon-Law by him publish'd tam in judicio quam extra judicium so as Nulli liceat quicquid addere detrahere aut immutare and if any disobey and (a) Contra inobedientes Rebelles etiam per censuras Ecclesiasticas etiam sapius aggravandas Invocato si opus fuerit auxilio brachii saecularis c. Ibidem in dicta Bullâ rebell as he calls it they are to be compell'd by Ecclesiastical Censures and if that will not do deliver'd over to the Secular Power and so to death Now as what is in our Canons of the Church of England being approv'd and and injoyn'd by the King our Supream Power and received in our Courts and common use may justly be imputed to the Church of England so the Popish Canons having been receiv'd as Law and practised and used as Law in their Courts and Consistories for almost 700 years and confirm'd by the express Constitution of the Supream and if the Canonists and Jesuites say true and Infallible Power of their Church I say on those grounds whatever Doctrine Burning Cities or any other is contain'd in those Canons may justly be imputed to that Church But that which is much more to our present purpose is That the believing and receiving the Sacred (b) Caetera omnia à SACRIS CANONIBVS aecumenicis Conciliis praecipue a Tridentinâ Synodo definita indubitanter recipio profiteor c. Hanc fidem Catholicam extra quam non est salus sponte profiteor eamque integram usque ad extremum vitae spiritum retinere c. Ego N. Spondeo Voveo Juro Vide Concil Trident. Antverp 1633. Sess 24. De Reformat in calce Cap. 12. Vbi extaâ— Bulla Pii 4. super forma professionis fidei Canons is made an Article of their new Trent-Creed and all their Ecclesiastiques Secular and Regular are to Promise Swear and Vow to profess and maintain them to their last breath 4. And when it is objected that their Canon Law was not received intirely in England or France and therefore all the extravagant Doctrines and Positions contain'd in it cannot be imputed to the Church of Rome In answer to this I say 1. That the Objection is inconsequent and a manifest non-sequitur For the errors of the Canon-Law may justly be imputed to the Church of Rome though England and France received it not because what the Pope the Supream Head of that Church and the far greater part of the Popish World do receive the Church receives Denominatio sequitur majorem partem 2. And that this is true that the Doctrines in the Canon-Law notwithstanding some may not receive them all are the Doctrines of the Church of Rome I have two Provincial Synods here in England expresly declaring it one at (a) Vide Concilia per Hen. Spelmannum Tom. 2. pag. 653. §. Nulius quoque Oxford another at (b) Apud eundem Spelman Ibidem Tom. 2. pag. 666. §. 9. London under Arch-Bishop Arundell in both which they declare That Articuli qui in Decretis aut Decretalibus continentur sunt Articuli terminati per ECCLESIAM the Church of Rome we may be sure they mean So that in the judgment of these two Provincial Councils the Canon-laws are the determinations and definitions of the Church of Rome and so whatever errors be in those Laws and Canons may justly be imputed to the Roman Church 3. The Canon-law was received Nulâ—us de Articulis termâ—nalis per Ecclesiam prout in Decretis in Decretâ—libus nisi ad habendum verum eorum intellectum dispâ—tare praesumat aut Authoritatem eorundem Decretorum aut Decretalium potestatemve condentis eadem in dubium revocet Paenas Haeresis relapsi incurrat c. here in England as is evident by the two Councils before cited and in the places cited It is certain that the Canon-laws were received both in England and France except where in some few things they clash'd with our Common or Statute Laws for then the Parliament would say Nolumus Leges Angliae mutari And so in France if they clash'd with the Liberties of the Gallican Church they would neither receive nor obey the Canons But if any can shew me
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
is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec vola nec vestigium But say they if the Church be not infallible we need not obey it I answer that doth not follow Parents are not infallibe in their Commands yet Children are to obey them And under the Law the High Priest was to be obey'd tho' but fallible An fides sola justificat FAith is vocabulum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First 'T is taken objectively pro fide quae creditur namely for the Doctrine of the Gospel reveal'd to us to which we assent Acts 6.7 Some are said there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrinae evangelicae obedire Thus we say symbolum fidei by which we understand the Doctrinal Articles of Faith Secondly Faith is taken subjectively pro fide quâ creditur namely for that Quality or Action inherent in us And it is threefold a Faith Historical a Faith of Miracles and Saving Faith A Faith Temporary is falsely put in and impertinently added in Catechisms For it is not distinguish'd from the other kinds of Faith And an Historical and Faith of Miracles if they end are temporary Wicked men may believe the History of the Scripture to be true and may be able to do Wonders as many shall say at that day Lord in thy name we have cast out Devils Thirdly as to Saving Faith most of our Divines since Luther's Days have made it to be certa fiducia quâ certò apud se statuit quis Christum pro se esse mortuum peccata sibi esse remissa Deumque placatum Thus the Palatine Catechism part 2. Question 21. Where true Faith is defined to be non solùm certa notitia quà verbo divino assentior sed Certa siducia quâ statuo non solum aliis sed mihi remissionem peccatorum aeternam justitiam vitam donatam esse Thus Vrsin in notis Catecheticis ibidem Thus Hier. Zanch. tom 1. Cap. 1. l. 13. Thus Calvin Beza and others generally and the Church of England in the Homily of Faith Part 1. pag. 22. And thus John Lord Bishop of Worcester in his late Controversiarum fasciculus De Redemptione Question 6. p. 269. But if this Certitude of a present Righteousness be essential to faith then faith cannot be without it And again this fiducia and Plerophory of assurance is an effect and Consequent of Faith And moreover this Opinion is against manifest Reason for a man must be first justified and his sins done away before he can certainly know it For every finite Act presupposes an Object to which it must tend So 't is necessary there should be a visible colour before Eye can see and that there should be objectum cognoscibile before the understanding can know any thing and that sins should be remitted before any man can know they are so And Justifying Faith must be precedent to this certa fiducia Nor is this fiducia intrinsical to Justifying Faith nor a necessary adjunct of it For there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is by many reslex Acts of Faith that this siducia or assurance is at last acquired We say then that illud in desinitione fidei malè ponitur quod non omni coâ—â—eâ—iâ— But this certa siducia doth not omni fidei Competere Matt. 14.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curâ—â—dubitaveras Now Justifying Faith doth therefore not consist in believing that Christ hath pardoned my Sins For that which supposeth a man just already cannot make him just For every intellectual assent doth necessarily presuppose that the Proposition is true that is assented to and so it is necessary that the Sins of Sempronius should be forgiven before Sempronius can believe any such thing But now to speak more distinctly there are three things in fide Salvificâ First The Knowledge of the Gospel that Christ was promised by the Father and sent to be vas sponsor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nostrum Secondly The Assent to the Promises of this kind Thirdly That fiducia quâ anima multis peccati debitis Deo obnoxia Christum tanquam Vadem suum sponsorem patri loco nostro obligatum apprehendit in eoque pro solutione debiti a se contracto requiescit recumbit innititur The two former things namely notitia and assensus are as it were the materiale respectu fidei justificantis But the 3d. viz. that fiducia is quasi formale fidei and most proper to it For tho Saving Faith hath diverse Actings about divers Objects yet as it justifies it looks at Christ alone and him crucified As the Eye of a Jew under the Old Testament who was stung by Fiery Serpents did look at many things beside the Brazâ—n Serpent yet he grew well only by looking on that Serpent So the Eye of Saving Faith looks at many things besides Christ namely all Gospel Truths but doth heal us only as it applies Christ as a Medicine to the sick Soul In the next place we say though this faith be subjectivè only in the Vnderstanding yet it is effectivè in the Will and Affections and doth in a moral yet efficacious way determine them to love God and to obey him whence 't is called Faith that works by love And therefore this Faiih is no speculative Vertue in the head only but it is also practical in the heart Non tamen ratione inhaerentiae sed influentiae Now this Faith is said alone to justifie not in respect of its being without the company of good works but only in regard of its efficiency For though good works be in the same subject with this Faith yet they do not effectively concur with Faith in the business of Justification for Faith doth that alone that only applying Christ Moreover that doth justifie us not formaliter for so the Righteousness of Christ doth justifie us For he is made unto us of God righteousness 1 Cor. 1.30 but effectivè Non tamen quod justitiam illam efficiat vel effectivè nobis imputet For it is God who thus justifies Rom. 8.33 but only because justitiam a Christo oblatam animae peccatrici applicat And this is that which the Divines of the Reform'd Religion do so often inculcate in their Writings that this Faith doth justifie not as it is absolutely consider'd in it self and ratione actus sed objectivè relativè in ordine ad objectum suum Christum Scilicet whom it accepts of So the hand of a man which receives a Plaister from the hand of a Chyrurgion is said to heal Not that it doth that formaliter and effectively but because it applies it to the Wound which it heals So a Window enlightens the House yet neither effectively if we speak properly nor formally but because it transmits light which doth properly enlighten Some Popish Writers tell us that the Apostle when he speaks against Justification by Works means Ceremonial Works But that is impertinently urged by them For Works are in the same manner excluded in our justification as they were in the
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 15â—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
this Canon is spurious (a) Vide Joh. Rainolds Thesâ—s p 90. Dr. Cosins Scholastical History of the Canâ—n of Scripture p. 111 112 113. as were it my business might evidently be proved 4. Athanasius in Synopsi Tom. 2. p. 55. Gr. Lat. reckons the Books of Scripture as we do 5. (b) Vâ—d Hist Eccles Analysis Bibâ—iothecarii p. 180. Par. 1649 Pet. Pithaei Opera Par. p. 14 15. Nicephorus Patriarch of Constantinople his Catalogue of Canonical Books apud Eusebium Chronologicorum p. 312. Graec. Edit Amstel 1658. 6. Hieronymus (a) Vid eundem Hieron praefat 115. in Prove bia Tom. 3. p. 6â—2 Eâ—â—it M. Victorii Praefat. 106. quae est in Lib. Regum Tom. 3. p. 682 689. ubi Libros Vet. Iest eodem plane modo quo Ecclesia Anglicana enumerat tum addit quicquid extra hos est inter Apocrypha reponendum 7 Ruffinus in Symb. Apostolorum inter Opera Cypriani per Pamelium p. 552 553. per Goulartium p. 575. where he has a Catalogue of Canonical Books of both Testaments the very same with ours of the Church of England 8. Epiphanius de Ponderibus Mensuris 4-5 Tom. 2. p. 161. 9. Nazianzenus Carmine 33. Operum Tom 2. p. 98. Vtriusque Ttstam Libros nisi quod Apocal. (b) Amphilochius Jeoniensis in Jambis in reliquis cum Nazianzeno consentiens Apoc. etiam habet in Bibliotheca Patrum per Marg. De La Bigne Par. 1589. Tom. 8. p 666. desideratur eosdem planè quos Eccles Angl. agnoscit ac tandem carmen concludit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Eusebius out of Origen reckons the Canonical Books as we do only he neither Protestants nor Papists do reckons an Epist of Jerem. with his Prophecy and Lamentations Hist Eccles lib. 6. cap. 25. p. 225. Edit Valesii Vid. etiam Cyrillum Catechesi Mystag 4. p. 36 37. Nicephorum Hist Eccles lib. 2. c. 46. p. 216 217. De Patribus Errorum Saeculo scriptis c. 13. For the Fathers and Ecclesiastical Writers 't will be convenient to know who they were when they liv'd and what they writ and for this such as these may be consulted 1. Nomenclator praecipuorum jam inde à Christo nato Eccles Doctorum Scriptorum Professorum Episcoporum Testium Veritatis Scholasticorum Conciliorum Haereticorum Imperatorum Roman Pont. c. per Hen. Ozaeum Han 1619 He in an Alphabetical order only sets down the Age and Year they flourish'd in 2. Hieronymus de Illustr Eccles Scriptoribus extat Operum Sancti Hier. per M. Victorium Tom. 1. p. 236. Gr. Lat. ubi Sophronius dicitur Versionis Gr. Author cum tamen inepta sit Versio illa est (a) Vid. Isaac Vossium in Notis ad Ignatium p. 257 258. Sophronio indigna 2. prodiit Hieron de Scrip. Illustribus unà cum Gennadio Massiliensi de Illustr Eccles Doctoribus Helmestad 1611. Quarto Prodiit posteà cum aliis 1639. quod ex sequente Aub. Miraei opere constet 3. Bibliotheca Ecclesiastica seu Nomenclatores septem Veteres Hieronymus Gennadius Ildefonsus Sigebertus per Aubertum Miraeum cum ejus Scholiis Auctariis Ant. 1639. Fol. Sed hi Authores à Miraeo Editi cautè legendi Miraeus enim non uno â—oco Romae potius quam Veritati favet 4. Illustrium Eccles Orientalis Scriptorum qui secundo Saeculo floruerunt Vitae Monumenta Authore Pet. Halloiec Duaci 1636. habet etiam Pontifices Imperatores Persecutiones Concilia istius Saeculi c. Fol. 5. Scriptorum Eccles Abacus Chronologicus Vet. N. Test. à Mose ad Annum Christi 1589. Authore Phil. Labbe Par. 1658. 6. Tabulae Eccles quibus Scriptores Eccles eorumque Patria Aetas Ordo Obitus exhibentur a Christo nato ad Annum 1517. Lond. 1674. 7. Phil. Labbe de Scriptoribus Ecclesiasticis Tom. 2. in Octavo Par. 1660. in Calce Tom. 1. Tract 1. Joh. Papiffae Caenotaphium eversum 8. Joh. Tritthemius de Scriptoribus Eccles cum append Par. 1546. Many such as these are who have given an account of the time wherein they liv'd and the Writings of the Fathers and Ecclesiastical Writers which possibly you may better know such as these De Scriptis Patrum Genuinis Spuriis c. 14. But because in the Works of the Antient Fathers and Ecclesiastical Writers there are many Apocryphal and Spurious Books and Tracts which are indeed none of theirs whose names they bear it will be necessary to know and have some of those Authors who have writ Critica Sacra and Censures of Books discovering the Fraud or Ignorance of those who have publish'd Erroneous and Heretical Books under Catholick names such as these may be consulted 1. Plotii Bibliothcaeâ— by Shottus 1611. Fol. 2. Hierome de Scriptis Eccles c. of the Edition of Par. 1630. or rather of the Edition of Phil. Labbe with his Additions in two Vol. Par. 1660. 3. Censura quorundam Scriptorum quae sub nominibus Sanctorum Vet. Authorum a Pontificiis citari solent c. per Rob. Cocum in Quarto Lond. 1623. 4. A Treatise of the Corruption of the Fathers by Dr. James Quarto Lond. 1612. 5. Andr. Riveti Crit. Sacr. lib. quatuor Octavo cum Tracta de Authoritate Patrum Errorum causis Nothorum notis Genev. 1626. 6. Abrahami Sculteti Syntagma Medullae Theologiae Patrum Quarto Francofurti 1634. He gives an account of almost forty most Antient Writers of their Genuine Works of their Supposititious of their Errours of their Consent with Protestants and the particulars wherein and an Analysis of all their Genuine Writings 7. Joh. Dallaeus de Pseudopigraphis Apostolicis Harderb 1653. 8. Davidis Blondelli Pseudo-Isiodorus Turvianus vapulantes c. 4 Edit 1628. Vet. Rom. Pontif. a Clement 10. ad Sirisium i. e. Ann. 383. Epist. Decretales ab Isiodoro Mercatore suppositas a Joh (a) Vid. Pet. de Marca de Primatu Lugdunensis Ecclesiae p 353. Bosco Editas ac tandem a Franc. (b) Turrianus ad Magdeburgenses Centuriatores pro Canonibus Apostolorum Epist Pontif. Quarte Colon. 1573. Turriano defensas spurias esse demonstrat Blondellus 9. Bellarmine de Script Eccles Sixtus Lenensis in Bib. Possevinus in Apparatu Sacro c. And many other Popish Authors confess and prove many supposititious Books Printed and Published with the Genuine Works of the Fathers and yet very usually cite those Tracts when they make for them against Protestants In the Edition of Hierom's Works the whole 9th Tome consists of such Tracts as are now confess'd to be (a) Tom. 9. complectons falsâ— Hier. ascripta in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Tome all spurious In the 17th Tome of the Magna Bibliotheca Patrum Par. 1654. There is Index Chronologicus Index omnium Patrum Alphabeticus in which we have many things well and truly said of the Times and Writings of the Antient Fathers 10. Vid. Gratian. Dist 15 16 praecipâ—e Can.
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
utterly denying the picturing of God the Father and yet they of Rome approve and practise it This Doctrine of Anti-transubstantiatioâ— is no new Doctrine crept into the World since Luther's time but the Antient Faith of the English and indeed of all Christendom long before the Conquest in the time of our Saxon Progenitors And so we find it in an Antient Homily writ originally in Latine but among many others translated into Saxon by Aelfricus Abbot of St. Albans in King Edgar's time Vid. Saxon. Homil die Sancto Paschae p. 35. That Homily was no private thing but commanded by Authority to be read in Churches on Easter-day where speaking of the Sacred Symbols in the Eucharist we are told that it is naturally corruptible Bread and Wine and is by might of God's Word truly Christ's Body and Blood yet not so bodily but ghostly And then there are divers differences put between Christ's Body in which he suffered and his Body in the Sacrament As first That was born of the Virgin Mary had flesh and blood But his ghostly or spiritual Body is gathered of many Corns without Bones Blood or Limb and without Soul therefore nothing to be understood therein bodily but all ghostly And a little after This Mystery speaking of the sacred Host is a pledge and figure Christ's Body is Truth it self This was the Antient Faith of the Church of England seven hundred years ago and 't is ours still If at or after the Lateran Council Transubstantiation and another new Doctrine was broach'd by the Tyranny of Rome and the slavish Credulity of some of our Predecessors let Roman Catholicks ingenuously tell us who are the Innovators But suppose a few persons believed so suppose any Fathers quoted for it were uncorrupt yet it doth not follow that because they believed so therefore the Christian World believed so And again suppose that the Major part of Fathers and Doctors of the Church were for such an Opinion I ask if this doth bind Posterity to be of their Faith I shall here shew you that tho' none pretend more to Antiquity than the Papists or make a greater noise with Fathers and Councils yet they slight them as much as any when they speak any thing against the sense of the present Church As for instance what I partly before hinted Cardinal Cajetan a very Learned Man in the beginning of his Commentaries on Genesis hath this passage Si quando occurrit novus sensus textui consonus quamvis à torrente Doctorum alienus â—quum se praebeat lector Censorem And a little after he adds Nullus detestetur novum Sacrae Scripturae sensum ex hoc quod dissonat à priscis Doctoribus Maldonat in cap. 6. Johannis that he might oppose Calvin confesseth which no Witness but my own Eyes could make me believe that he chose a new Interpretation on the place against all the Antients But in the next place to prove that Papists have sometimes gone against General Councils since you give me occasion further to dilate on what I before referr'd to by way of hint I shall tell you that the Canon of the great Council of (b) Concil Chalced. Can. 2. in Collect. Can. Graec. Lat. per Eliam Elingerum 29. In Cod. Can. Ecclesiae Vnivers per Christoph Justellum Chalcedon one of the four which Pope Gregory would have receiv'd tanquam quatuor Evangelia made by 630 Bishops confirm'd by the 6th General Council held at Constantinople And by that of (c) Conc. Constant in Tâ—ullo Can. 36. for so it is acknowledged tho' Binius and some o herâ— would fain deny it in the bâ—dy of the Canon Law C. râ—novaâ—â—es Dist 22. in the last and best Editions of it See Greg. 13. his Bull given at Rome July 1. 1580. Gratiano praefixum Constance too Sess 39. fol. 39. Edit Antiquae Mediolani 1511. is yet every where slighted by Popish Authors For Canon the 28th or as in some Editions the 29th Canon of Chalcedon is quite left out in that Edition of the Councils by P. Crab and in that of Dionysius Exiguus in the Vetus Codex Canonum Ecclesiae Romanae in Caranza c. And tho' Franciscus Longus (d) Summa Concillor per Francisc Longum à Coriolano p. 402. apud illum Can. 27. a Coriolano hath that Canon yet in his Annotations he flatly denies it and goes about to prove it false in divers particulars So that the Canonical determinations of 360 Fathers met in a General Council whose Constitutions their own (e) Extra De Renuntiationâ— cap. post Translationem Pope Gregory would have receiv'd as Evangelical Truths when they make against them signifie nothing but are flatly denied And if it be said that this was no Canon of the Council the contrary is manifestly true for it is in all the Original Greek Copies Printed and Manuscript (f) Videsis Cod. Canonum per Christoph Justellum Ecclesiae Vniversae Can. 206. p 25. Zonaram in Canon Concil p. 118. Theodorum Balsamon in Can. 28. Concil Chalcedon Can. Concilior Graec. Lat. Quarto An. 1560. per Andr. Gesnerum p. 48. Vid. Caranzam in Notis ad Marginem c. 36. Concil Constantinop p. 635. where he tells us that Canon is in the Greek Copies sed deest in Latinis exemplaribus and expresly confirm'd by the 36th Canon of the Sixth General Council at Constantinople Registred by Gratian Can. Renovantes Dist 22. tho' with insufferable falshood and corruption of the Canon as will manifestly appear to any who will compare Gratians reading with the Oriâ—inal (g) Vid. Vetus â—â—sc Syâ—â—â—icum in Biâ—l B â—leâ—â— iâ—â—er Mâ—c Gâ—â—â—ca è Mâ—s o Barociano I know they of Rome sliâ—ht this of â—onstantinople as much as that â—f Chaâ—cedon For first Binius tells us it smells more of ambition than truth and (h) Caranza in Aâ—not ad Can. 36. Conc â—ii 6. Gen. p. 635. Caranza â—rroneus a quibusdam existi â—â—ur hic Canon And Indeed iâ— is â—ecessâ—ry for them to deny that Canon for it positively asserts and determines such truths as utterly overthrow their Popes pretended Supremacy which they so much and so irrationally contend â—â—r For First that great General Council gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not sâ—â— lia only as Gratian falsely reads it (a) Gratian Can. Renovantes dist 22. even in the last and best Edition of their Canon-â—aw equal Priviledges to New and Old Rome that is declared and pronounced Constantinople or the Patriarch of that Imperial City to have equal Priviledges with the Pope or Patriarch of old Rome Secondly That the Roman Bishop had not those Priviledges among other Bishops by any Divine right or succession from St. Peter as now they would pretend but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were given by ecclesiastical and positive constitution of the Fathers Thirdly And they to make this manifest tell us that Rome had those antient prerogatives not as its Bishop was St. Peter's Successor or with
to this Point besides those argued particularly that Rom. 2.4 Or despisest thou the Riches of his Goodness and Forbearance and Long-suffering not knowing that the Goodness of God leadeth thee to Repentance The Long-suffering and Goodness of God are said to lead Men to Repentance because they testifie according to a rational and clear Interpretation a willingness and readiness in God to receive all such into grace and favour with himself who shall unfeignedly repent of their sins There is no other consideration but this at least none without this in respect whereof the patience or bountifulness of God can be said to lead i. e. to perswade or invite to Repentance There is no motive or perswasive whereof sinners are capable unto Repentance without hope of pardon upon Repentance In the mean season you see it clear from the Scriptures and the Scriptures as you have seen run parallel with evident and clear Reason all along in this Point that even Heathen Men and those that want the History of the Gospel have yet a sufficiency of means whereby to believe and to prevent the Wrath and Indignation which is to come in which regard they are altogether inexcusable if they do it not He saith in ◠29 That whereas you argue that all Men have not a Legal Tye or Obligation upon them to believe in Jesus Christ and upon this account cannot stand bound to believe on him I answer by denying your Antecedent and affirm by all men i. e. all men not wholly disabled either through want of Years or defect of Natural Capacity to believe though there be a sense which the School-men term Sensus Divisus wherein even such persons as these are under a Tye of believing but all others I affirm are simply and directly under the Obligation of believing on Jesus Christ And whereas you further argue if so then are they under this Obligation either by the Law of Nature or else by some positive Law of God and affirm that by neither and hence conclude not at all I answer The Obligation you speak of lieth upon them by the force and authority of both these Laws First The Law of Nature requireth all men teacheth all men 1. To seek and enquire after God i. e. the knowledge of his Nature Attributes Excellency and Perfection of Being 2. After the richest and best discoveries of his will and pleasure concerning men which are any where to be found 3. And lastly This Law requireth likewise of all men to submit unto every part of the will and pleasure of God concerning them being any ways made known to them otherwise we must hold either that this Law teacheth not men to regard mind look or listen after any manifestation or discovery which God makes of himself in any part of the World but only near to them and as the saying is under their Noses or within their own Thresholds Or else that it teacheth them to rest satisfied with such discoveries in this kind which are imperfect and unsatisfactory Or lastly That it doth not teach them to submit to the Will of God in all things as far as it shall be discovered unto them none of all which can be affirmed with truth or likelihood of truth First then if the Law of Nature requireth of all men except the before excepted to enquire after the best and fullest discovery which God any where maketh of himself his will and pleasure concerning men And 2. If the Gospel be the richest and fullest discovery in this kind which he hath made or which is to be found which I presume is no Christian man's Question And lastly If it be the express Revealed Will of God in this Gospel-discovery of himself that all men who hear of it or have come to the knowledge of it should believe in his Son Jesus Christ it roundly follows that by the Law of Nature all men of years and competent understanding stand obliged to believe in Christ either in sensu composito as viz. if they have or have had the Letter of the Gospel or live or have lived under the sound of the Ministry of it or else in sensu Diviso viz. in case the Gospel hath never yet in the Letter or Ministry of it been revealed unto them There are more Notions of the same nature that the reader may find in Mr. Goodwin's said Book and to which he is referr'd it being learnedly writ and containing what can be said for Mr. Goodwin's Assertion and both Dr. Barlow's Letter and Mr. Goodwin's Answer may be to such who write of Controversial Divinity an useful Specimen of two Antagonists writing of the same with Candour and like Gentlemen as well as Scholars and Christians and the which was suitable to the natural tempers both of Dr. Barlow and Mr. Goodwin For tho' the latter hath in many of his Writings often us'd sharp satyrical Reflections on the Authors he answered yet it was always in the case of such who treated him uncivilly and scurrilously that he thus answered a Fool according to his folly But the soft and gentle and Christian Language he bestows on Dr. Barlow in this his Answer is in many places obvious to the Reader besides in that before mentioned in p. the 4th He had before said in p. 3. I find you a man of a fa◠better spirit than I have yet met with in any Antagonist And afterward I cannot but kindly resent in you that worthy disposition in you to put honour where it was wanting and to help with your respects to fill up the Pit which others have digged in the field of my Reputation to find the Treasure of their own And afterward I greatly desire it at the hand of my God both yours and mine c. And you have writ not without grounds worthy a Learned Man And in p. 5. he saith Tho' I very much honour you for those signal parts of Christian worth and ingenuity which by the light of your Papers sent me I sufficiently discern in you c. And he concludes his Letter with the soft and Christian Subscription viz. Yours in Jesus Christ as your self and your own Soul J. Goodwin But here it is fit to advertise the Reader that Dr. Barlow's Assertion in his Letter to Mr. Goodwin hath in it nothing of heterodoxy or what differs from the measures of the Church of England For our Great Bishop Sanderson with as much honour now quoted in the Divinity Schools as Aristotle is in those of Philosophy tells us in his 4th Lecture and of the Adequate Rule of Conscience § 21. That the Gentiles to whom the Gospel hath not been Preached are not bound to believe the Gospel or to believe on Christ For Nemo tenetur ad impossibile And he asserts the same thing in that Lecture § 32. Dr. Barlow having been in the year 1673. Arch-deacon of Oxford and being obliged to Communicate to the Clergy of that Diocess the Orders about Catechising and which his Majesty
explains this whole business about Ecclesiastical Pensions what they are and how far permitted in the roman-Roman-Church 1. In England the King has by (a) Statut. 26. Hen. 8. cap. 3. 1. Elizab. cap. 4. Law out of Ecclesiastical Dignities and Livings 1. Primitiae Annatae or first fruits of all Arch-bishopricks c. 2. Tenths of all Vicaridges as well as Arch-bishopricks Bishopricks c. above * In the Statute 26. Hen. 8. cap. 3. in the last Proviso save two entry Parsonage or Vicaridge above 8. Markes in the Kings Books pay'd first fruits c. 10 l. per Annum in the Kings Books and of all Personages above 8. Marks in the said Books 3. There besides these many Corrodies Pensions and Annual Fees named so in (b) Statut. 1. Eliz. cap 4. the Statutes are payable to the King out of many Ecclesiastical Livings 2. Not only the Kings but Bishops now have many Pensions payable to them out of Ecclesiastical Dignities and Parsonages Vicarages Hospitals c. so the Bishop of Lincoln your servant has many small Pensions many great Mannors being taken from that Bishoprick which we call sometime praestations sometime Pensions paid to him 1. By the 6. Arch-Deacons in that Diocess some paying 5. l. some 10. l. per Annum some more 2. By about 150. Parsonages Vicarages Hospitals c. the Pensions small And I know that other Bishopricks and Colledges c. have such Pensions payable to them out of Ecclesiastical and Parochial Benefices 3. And it seems that anciently the Bishops and Ordinaries had power to lay such Pensions upon Benefices The (a) Statut. 26. Hen. 8. cap. 3. § And be it also ordained Statute implies as much provided it were not above one third part of the value of the whole Benefice But then the Popish lawyers (b) Covar ruvius Institut Moralium Tom. 2. lib. 8. cap. 6. p. 943 945. tell us that there is Pensio duplex 1. Quae Beneficio imponitur which is perpetual and payed out of the Benefice successively who ever be Incumbent and they say no Bishop can lay any such Pension on a Benefice 2. Quae Beneficiario imponitur and this is temporary payable only by that person on whom it is imposed and when he dies ceaseth And they grant Bishops might impose such Pensions 4. De Facto thus it was But Quaeritur de Jure What 's past I shall not question What has been done heretofore they who did it have before this answer'd for it But pro futuro I conceive neither the King nor any other much less can lay any such pension upon any Ecclesiastical Living so as to oblige the present incumbent to pay it 1. Because it is against our Magna Charta (c) 25. Ed. 1. cap. 6. And the Statute de Tâ—llagio non concâ—dendo cap. 1. In my Lord Cook 's Institut part 2. p. 532. and many Statutes to take from any Subject any part or penny of what 's their's without their consent in Parliament 2. And if I may speak freely what I think I believe 't is not in the power of the Parliament to alienate any of the Church Revenue to any other use than that sacred one to which they were given and this I believe is demonstrable from the principles of Nature and Scripture from the Civil Canon and our Common-Lawers and from principles received by Divines and Lawyers of all Conditions and Countries But to prove this Heretical position for so many think it will require more pains and paper and possibly more abilities than you expect or are like to find in Oxon Sept. 29. 1676. Your faithful Friend and Servant T. L. Sir ONE thing in your last about first Fruits and Tenths I forgot in my Answer to your long and kind Letter and have now only time to tell you what I believe you better know that what we commonly call first-fruits the Popish Canonists call Annatae or Annates because they were one years Revenue of all vacant Ecclesiastical Benefices paid to the Pope To which he had no right by any Law of God or Man but by Tyranny and unjust usurpation and great oppression of the poor Clergy When Hen. VIII by Statute forbad Annates and Tenths to be any more paid to the Pope the Act pass'd with great willingness and joy to the Clergy who believ'd that they should never pay them any more But this they were mistaken in for what the Pope had most tyranically and by oppression most injustly got Hen. VIII kept to himself So that the burden lies still heavy upon the Clergy only the Pope being cast off they have a better Landlord But I need not say any more of Annats or Tenths you know that Spelman (a) In Glossario Verbo Annatae Cowel (b) His Interpreter Verbo Annats my Lord Cook (c) Institutes part 4. p. 120. Bzovius (d) In Continuatione Annalium Baronii Tom. 15. ad Annum 1397. § 4. p. 143 Col. 2. The Gallican Sanctio Pragmatica (e) Sanctio Pragmatica cum Glossis Paris 1666. p. 468. Col. 2. C.D. eadem Sanctio Edita Paris Anno. 1613. p. 1009 Concilium Basiliense Sess 21. De Annatis with its Glosses and many others have given us a full account of their Original and the Injustice and iniquity of that Papal Imposition Sure I am that in Impropriate Livings the payment of Tenths usually lyes on the poor Vicars who as you well observe since the Reformation and the ceasing of Oblations which in times of Popery were very great are many of them so very poor that none will take Institution to them that making them liable to pay Tenths and therefore we are necessitated to let them hold such small Livings by Sequestration otherwise the poor people can have no Preaching or Prayers It were a great work of Charity worthy the care and piety of our gracious King and Parliament to find a Remedy for this c. I am Buckden Jan. 2. 1682. Your affectionate Friend and Servant Tho. Lincolne A Letter of the vast Subsidy given by the Clergy to Henry the VIII Sir VVHAT you say of the Susidy the Clergy gave to Henry V. in Chichley's time That you cannot find what and how much it came to I am of your opinion and for the reason you give that the particular sum it came to cannot now be distinctly known But I can tell you of a far greater Subsidy given to Hen. VIII in Woolsey's time by the Convocation Anno. 1523. which was no less than one entire half of every Ecclesiastical Persons Revenue for one year This all Natives of England paid to the King and all Strangers beneficed in England and of such there were then many paid one whole years Revenue only Erasmus Polydore Virgil and three or four more who had Ecclesiastical Preferments here excepted now do you Judge what a vast summe this must make when all Natives of England gave one half years revenue of all
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-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
for him (f) Panormit ubi supra ad cap. novimus 27. extra de verborum sig § 8. Dicendo quod ille est Imago Dei reducit sibi ad memoriam multos qui post delicta atrocia egerunt paenitentiam ut in Petro Apostolo Mariâ Magdalenâ similibus Then he cites the opinion of Hostiensis a great Canonist who expresly saith That whatever Intercession the Prelate may make to the Secular Judge for the Malefactor delivered to him his intention is that he must execute him for to that very end he delivers him * And this is evident by the authentick Constitutions of the Popes which gives the Inquisitors power Cogendi quoscunque magistratus ad exequendum eorum sententias constit 17. Alexandri 4. in bullario cherubim tom 1. p. 116. quocunque nomine censeantur ibid. § 1. p. 117. and they must execute the sentence absque sententiae revisione Leo 10. Constitut 43. Ediri Tom. 1. p. 456. Quicquid dicatur a Praelato ad hoc fit ista traditio ut puniatur morte That 's his desire and purpose though he pretends to pray for moderation and mercy And then he adds that the common opinion is that such intercession with the secular Judge has no reality in it Solet Communiter dici quod ista intercessio est potius pefucata colorata quam effectualis So that I have Hostiensis and the common opinion of the time (g) Floruit circa Ann 1440. And. Quensted de triis Scriptis virorum strium in Nicholao Tudesc which was Panormit name in which Panormitan writ of my opinion that such intercession is delusory and hypocritical and the Prelate seems only to ask that which he desires not and knows that the Judge neither dare nor can do it the delinquent being deliver'd up to the Secular Power to that very (h) Ad quid Ergo tradit seculari potestati cum ipsa eccles pâ—test cum punire paena minorâ— Pan. ibid. § 8. end that he may be executed Well but Panormitan seems not to approve this as being scandalous to the Church and against the Letter of the Canon And therefore he adds Certè isti non bene dicunt videntur dicere contra textum qui dicit Efficaciter (i) Innocentius 3. dicto cap. Novimus 27. extra de verb. sig Intercedendum Ergo non fuco No doubt they do speak against that Text and the practice of the Popish Prelates in this their hypocritical intercession though Pope Innocent be for it his infallibity being neither believed nor known in those times the time of Panormitan no less than three general Councils of their own (k) Concil Pisanum Ann. 1409. Sess 14. Constantinense Concil anno 1414. Sess 12. and Sess 37. Concil Basiliense Anno 1431. Sess 34. Panorm erat 1. Abbas 2. Archiepiscopus Panormitanus Cardinalis Obiit Anno 1443. Labbe descript in Nicholas Tudeschio having deposed several Popes as Hereticks within less than forty years before nor has Panormitan any thing to justify that practice or to free them from deep dissimulation and inexcusable Hypocrisy A Letter to Mr. R. T. concerning the Canon-Law allowing the Whipping of Hereticks as practised by Bishop Bonner at his house at Fulham FOR your Story of Bp. Bonner's cruelty I have read it in the Book of Martyr's Such punishments by Whipping Cudgelling c. (a) Cap. Cum fortius 1. extra de Calumniatoribus the Canon-Law allows even of their own men in Orders after degradation when they are highly peccant And a learned Popish Author in a Book purposely writ to prove the Popes Supreme co-ercive (b) Joseph Stephanus Valentinus de Potestate coactivâ quam Romanus Pontifex exercet in Saecularia c. Romae 1586. p. 209. power even to desposing Kings and Emperours and Dedicated to Sixtus 5. or Size-cinque as Q. Elizabeth call'd him I say that Author tells of a Rescript of Alexander the 3d. Quo Panormitanus Pontifex jubebatur loris flagrisque caedere criminis peracios eo solo temperamento adhibito ne flagella in sanguinis effusionem exirent So careful he was that no blood should be shed and yet that very Pope Alexander the 3d. raised Armies and murdered many thousands of the poor Waldenses I am Sir Your affectionate Friend and Servant T. B. Buckden Nov. 4. 1679. A Letter to the Earl of Anglesey Answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome I Have had the Honour and Comfort to receive your Lordships very kind Letter and this comes to bring with my humble Service and Duty which are both due my hearty thanks for your continued though undeserved kindness For the two Queries your Lordship mentions they are at this time and in those Circumstances we and our Church now are most considerable and indeed deserve and require our timely and serious consideration whether we will serve God or Baal That is whether we will Notwithstanding our danger or Death with a generous and Christian courage and constancy maintain and profess our own Protestant Religion or for fear worldly ends and interest embrace the many gross Errors Superstition and stupid Idolatry of the Church of Rome This I say because I find it in a late Pamphlet positively affirmed that the difference between the Church of England and Rome is little only about some disputable Questions which do not hinder Salvation seeing it is confessed by Protestant Divines that Salvation may be had in the Popish Church and more cannot be had in that of Protestants So that it may seem to some to be an indifferent thing whether we be Papists or Protestants whether of the Roman or reformed Religion I pray God forgive them who believe and propagate this pernicious Opinion and give them the knowledge and Love of the truth But that I may come to the two Querirs The first is whether the Pope be Antichrist and to this I say 1. That though it be not much material what my Judgment is in this particular yet I do really believe the Pope to be Antichrist Some Reasons I have given why I think so in my last (a) Brutum fulmen or the Bull of the Pius 5. c. Observations 8. pag. 181. Pamphlet and have endeavoured to shew the groundless vanity of Grotius his opinion who would have Cajus Caligula and Doctor Hammonds Who would have Simon Magus to be Antichrist 2. The most Learned and Pious Divines of England ever since the Reformation and of Foreign Churches too have been of the same Opinion and Judg'd the Pope to be Antichrist so Jewell Raynolds Whitaker Vsher c. the Translators of our Bible into English in King James his time call the (b) In the Epistle of the Translators of the Bible to King James perfixed to our English Bibles of that Translation Pope THAT MAN OF SIN and in both our Universities the Question An Papa
it 2. The other help is invincible ignorance which will excuse (c) Vid. Suarez de Legibus lib. 5. cap. 12. authores ab eo Ibidem citatos persons so ignorant a paenâ culpâ and make many actions which otherwise would be sinful not so to seem So in Spain and Italy where Popish Tyranny prevailes and the poor people have no possibility to be better instructed there many innocently believe and do many times against positive laws and Divine Revelations which otherwise were impossible if the Gospel were sufficiently reveal'd to them This is the judgment of Protestant Divines concerning the possibility of Papists being saved who live in the Communion of that Idolatrous and Antichristian Synagogue My Lord I must humbly beg your pardon for this tedious and I fear impertinent Scrible I shall give your Lordship no further trouble at this time That God Almighty would be graciously pleased to bless your Lordship and all yours is and shall be the prayer of My Lord Your Lordships most obliged thank-ful and faithful Servant Thomas Lincolne A Letter to another Person about Worshiping the Host being Formal Idolatry and about Famous Protestant Divines holding it Lawful to punish Hereticks with Death Sir I Remember that in your last you proposed two Questions to me which now I have which I had not before time to Answer The first was in what place of his Works Doctor Hammond would have the Papists Worshiping the Host with Latria which worship they (a) Concil Trident Sess 13. De Eucharistia cap. 5. Cultus Latriae qui vero Deo debetur huic Sacramento exhibendus confess is due only to God and yet they give it to their Consecrated Host to be only Material but not Formal Idolatry I answer that it is in his Tract of Idolatry 364 Pag. 41. Whereas to call any thing material Idolatry is formal nonsense For forma dat nomen esse As nothing is or can be a Man which hath not the form of Man so nothing can with sense he call'd Idolatry which has not the form of Idolatry It is true that in all Sins of Commission there is materiale and formale so in Adultery Murder Idolatry the positive Acts in those Sins are the Materiale and that habitude and relation to the Laws of which they are Transgressions is the formale which denominates them such sins for in a Man there is Materiale the Body and Formale the Soul But no Man who understands sense and Logick would call a dead body when the Soul is gone a material Man seeing it is not Man at all but only materiale hominis and not homo materialis Doctor Jer. Taylor Bishop of Downe was of the same opinion in his Liberty of Prophecying pag. 258. And is earnest in freeing the Papists from Formal Idolatry But the same Doctor Taylor aftewards in his Dissuasive from Popery § 12. pag. 148. Printed at Dublin 1644. Fully Confutes both Doctor Hâ—mmond and himself and truly proves that the Popish Adoration of their Host in the Eucharist is properly Idololatrical Sure I am that our Church of England (b) Vide Canones Anno 1640. Can. 7. did and still does declare it to be detestable (c) See our present Liturgy in the last Rubrick at the end of the Service for the Communion Idolatry For your second Quaery whether you have mistaken my meaning in your Notes out of my Tract against Mr. Hobs of Heresie and whether I did mean that Zanchius Bullenger and Beza did approve the putting of Hereticks to Death and inflicting Capital punishments for Heresie What I said in that Tract against Mr. Hobs I do not well remember nor have I now that Tract by me But it is certain that they and many more Protestant Divines have approved that Doctrine of punishing Hereticks with Death 1. For Beza he has writ largely and Learnedly De Haereticis a Magistratu puniendis Operum Tom. 1. pag. 85. Edit Genevae 1582 Where he proves against Billius and Bas Montfortius that Hereticks may be punished with death And for this he cites Calvin Libro contra Servetum scripto in Commentariis in Titum Bullinger Melanchton Wolph Capito c. The Senate of Geneva put Mich. Servetus an Arrian to Death and consulted the Divines in Helvetia whether they might Lawfully do it And the Helvetian Divines answered that the Case and Circumstances consider'd Servetus might be put Lawfully to Death and so he was And for Zanchius he is expresly of the same Opinion Operum Tom. 4. lib. 1. in tertium praeceptum cap. 28. pag. 580 581 582. Edit 1618. per Sam. Crispinum Now you know that the Church has no power to put Hereticks or any other Offenders to Death Excommunication is the greatest punishment the Church can inflict which though many of our Fanaticks Contemn it yet it was in the Primitive and purer times what the Good Father calls it Tremendum vltimi judicii praejudicium I shall only add That God Almighty would be graciously pleased to bless you and all yours is and God willing shall be the Prayer of Mar. 23. 1684. Your affectionate Friend and Faithful Servant T. L. A Letter about what Greek Fathers and Councils were not Translated into Latin before the time of the Reformation Sir I Received Yours and this comes with my Love and Service to bring my thanks You desire me in two or three lines to tell you what Greek Fathers and Councils were not Translated in Latin nor commonly to be had in the Latin Church before the time of Henry the 8th and the Reformation You know I am willing as for many Reasons I ought to obey your commands so far as I am able But in this particular you do praeter solitum command impossibilities For it is not a work of a Letter or two or three lines to give such an account as you desire nay I dare say that no person though of far more reading and abilities than I do or can pretend to can do it in two or three years nor indeed is it to be done by any one Man in an Age. However in general give me leave to tell you what I think true and evident 1. That in our present case two Intervals of time are to be considered 1. That before the (a) It was taken by Mahomet the 2. Anno Christi 1453. taking of Constantinople by the Turks before Printing (b) It was invented by John Gutenberg An. 1440. vide Hospinian de Templis pag. 448. was invented and before the Reformation begun by (c) Which was begun by Luther Anno. 1517. Luther 2. The time since the Reformation For the time before Printing and Reformation it is certain that the Roman Church in the Primitive times had 1. The Scriptures Translated into their own Language long before Hieromes time who tells us that in his time there were almost Tot versiones quot Codices that is there were very many Latin versions of the Scriptures that
and Learn the Greek Tongue 3. But that which most incouraged and necessitated the study of Languages and especially the Hebrew and Greek was Luther and the Reformation by him begun Anno 1517. Luther which was rare in those times in a Monk understood Hebrew and Greek and having many disputes with Cardinal Cajetan who was then Legat in Germany the Cardinal urging Scripture against him according to their Vulgar Latin Translation Luther told him that Translation was false and dissonant from the Original This puzl'd the Cardinal though a great Schoolman who thereupon set himself to study both Greek and Hebrew which with great diligence he did that he might be better able to Answer and Confute Luther and his followers many of which were excellent Grecians such were Melanchton and many others And hence it was that the Pope and his Party seeing the necessity of Languages especially Hebrew and Greek for the Defence of their Religion or Superstition rather against the Protestants Pope Paul the fifth Renews the Decree of Clement the fifth and the Council of Vienna before mention'd and though that Decree had been neglected and the Greek Tongue damn'd in their Canon Law yet he earnestly injoins the profession of it and of the Hebrew Chaldee and Arabick in all their (a) Vide Constitutionem 67. Pauli 5. in â—â—llario Romano Editionis Rome 1638. pag. 185 186. Vniversities Monasteries and Schools to this end that they might be better able to Confute the Hereticks I am Sir Your affectionate friend and Servant Tho. Lincolne A Letter concerning the Kings being empower'd to make a Lay-man his Vicar-General Sir THAT my Lord D. of Ormonds Commission which you say you have seen has no particular mention of the Kings Ecclesiastical Power deputed I wonder not The Commission which makes him Vice-roy Deputy or Lieutenant to the King does ipso facto make him his Vicar-General to execute both powers Ecclesiastical and Civil and by that Commission he does so Does not the Lieutenant there de jure ordinario and as Lieu-tenants call Synods collate Bishopricks and other Ecclesiastical Dignities and Preferments does he not hear and determine Ecclesiastical Causes by himself or some commissioned by him does he not punish Ecclesiastical persons when they are criminal Do not your Articles of Religion established in a National (a) Articles of Religion in the National Synod or Convocation at Dublâ—n 1615. § 57 58. c. Synod of Ireland give our Kings the same Supremacy in Ecclesiastical Causes there as he has here And do not our Kings here execute their Ecclesiastical Jurisdiction partly in Person in giving Arch-Bishopricks Bishopricks calling Synods c. partly by Commission so the Chancellors of England by their Commission have power to give some Ecclesiastical Dignities and Livings to visit Winsor I mean the Collegiate Church there and all his royal Chappels and Churches of his Foundation if he have not otherwise appointed other visitors c. In short I do believe that in England never any but Cromwel had such a large Commission and full power to Visit all persons in all Ecclesiastical Causes yet I believe it most evident that he may when he shall think it convenient give such a Commission I am Sir Your affectionate Friend and Servant T. L. A Letter concerning the allowance and respect that the Sentences of Protestant Bishops may expect from Popish ones writ by way of answer to a friend of Mr. Collington's who acquainted the Bishop that the Court of Arches here was of opinion that the Sentence of the Arch-bishop of Turin could not here be question'd by reason of the practice of Popish and Protestant Bishops allowing each others Sentences Sir FOR the contempt they of Rome have of our Bishops and all their Sentences and Judicial Acts especially in foro exteriori contentioso it is notoriously known that they have no value at all of our Bishops and pronounce all their sentences and judicial Acts null and every way invalid For 1. They generally deny our Bishops and Ministers to be true Bishops or Priests but admit them to be Lay-men only A Sorbon (a) Anth Champney P. and D. of the Sorbonne Douay 1616. Dr. In a Treatise about the Vocation of Bishops and Ministers indeavours to prove against Du Plessin Dr. Field and Mr. Mason that Protestant Bishops particularly those of England are not true Bishops nor have any lawful Calling Another and he a Popish Bishop speaking of our English Bishops and Pastors says (b) R. Smith Bp. of Chalcedon in praefat ad Collationem Doctrinae Catholicorum ac Pr testant Paris 1622. Eos quos nunc pro Pastoribus habent NIHIL EORVM OBTINERE quae ad ESSENTIAM hujus muneris requiruntur Another thus (c) Rich. Bâ—istow Motivo 21. Qualis est illa Ecclesia cujus Ministri NIHIL ALIVD sunt quam MERE LAICI NON MISSI NON VOCATI NON CONSECRATI Our Countrey-man Card. Alan and the Rhemish Annotators say (d) Annotatores Rhemenses in Rom. 10.15 All our Clergy-men from the highest to the lowest are false Prophets running and usurping being NEVER LAWFULLY CALLED And Dr. Kellison speaking of our Bishops and Ministers (e) Kellison in Repl. contra D. Sutlisse p. 31. NEC ORDINES nec JVRISDICTIONEM habent And Bellarmine (f) Bellarmin De Ecclesiâ militant l. 4. c. 8. Nostri temporis Haeretici nec ordinationem nec successionem habent ideo longè inverecundiùs quam ulli unquam Haeretici nomen munus Episcopi usurpant And some Popish Priests in their Petition to King James expresly tell the King (g) Supplicat ad Jacobum Regem 1604. NVLLI ministrorum vestrorum ad Catholicam fraternitatem accedentes habentur alii quam MERE LAICI Lastly Not to trouble you or my self with more Quotations Turrian tells us that Donatists and Luciferian Hereticks have some kind of Bishops and Priests (h) Turrian de Jure Ordinand lib. 1. cap. 7. Protestantes vero NULLAM PENITVS formam Ecclesiae habent quia NULLOS PENITUS Ecclesiae Verbi MINISTROS habent sed MEROS LAICOS This is their opinion of our Bishops and Clergy that they have no just Call or Ordination and consequently no Jurisdiction and then it necessarily follows if this were true that all their Sentences and Judicial Acts are invalid and absolute nullities 2. They say that all Protestants especially the Bishops and Clergy are Hereticks and Schismaticks extra Ecclesiam and neither have nor can have any Ecclesiastical Jurisdiction so that whatever cause be brought before them in their Consistories it is coram non Judice and so whatever they do is a nullity That Hereticks and Schismaticks and such they declare all Protestants to be forfeit all their Ecclesiastical Authority and Jurisdiction their own (i) Gratian. Can. 4. Audivimus Can. vit Caelestinus 35. Can. Apertè 36. Can. Miramur 37. Caus 24. Quaest 1. vid. Card. de Turre-Cremata ad dictos Canones Canons expresly say And besides
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
enquiry about it among some of the King's Ministers and among some of the persons employ'd in taking it found it was taken well as to the number of the Papists but short as to the number of the Non-conformists and as to its being taken thus to the Number of the Papists the Reader may be referred to Dr. Glanvil the Author of the Book call'd The Zealous and Impartial Protestant Shewing some great but less heeded Dangers of Popery Printed in London in the Year 1681. and wherein p. 46 he saith I shall consider one great Instance which is mens multiplying the numbers of Papists beyond all bounds of truth c. People are apt to talk of the numbers and strengh of Papists and no doubt design them not any service by it c. whereas did they know how inconsiderable their real numbers are they must certainly sit down and be quiet They would then understand that their business is unpracticable Private Persons would be discouraged and if there should succeed a Prince of their Religion in all probability he also would despond and never think of attempting a thing humanely speaking so impossible a thing the endeavouring which would certainly tear all in pieces Religion Government and all And what the late Designs have done towards it we all sadly see Therefore that they may see their Designs are Madness and that they ought to despair of ever succeeding by their strength we should let them know that they have abused themselves and others have abused them by false Musters In the year 1676 7. Orders came from the Arch-bishop to the several Bishops and from them to the respective Ministers and Church-Wardens in the Province of Canterbury to enquire carefully and to return an account of the distinct numbers of Conformists Protestant Nonconformists and Papists in their several Parishes viz. of all such Men and Women that were of age to communicate I have by me the return from the whole Province which contains all England and Wales excepting only what belongs to four of the 25 Bishopricks The number of Papists there return'd was but eleven thousand eight hundred and seventy Men and Women old and young Now though in this account Conformists and other Non-conformists were not so distinctly could not so justly be reckon'd yet for the Papists they being so few in each Parish and so notoriously distinguish'd as generally they are the Ministers and Church-Wardens could easily give account of them and there is no reason to suspect their Partiality We hear I know that in London alone and in some particular Parishes of that and the neighbour City there are vastly great numbers But within the Walls they are known to be very few comparatively scarce any such In the Suburbs they are said to be numerous still the great numbers are in places remote or where inquiry cannot be well made In St. Martins alone I have hear'd of twenty or thirty thousand but the Account was taken there and as exact a one as could be And I am assured by some that should know and had no reason to misinform me that the number return'd upon the most careful scrutiny was about six hundred Of Lodgers there might be more but they are supposed to be accounted elsewhere in the several Parishes to which they belong I have found the like fallings short of the reputed number in divers other noted places In one City talk'd of for Papists as if half the Inhabitants were such I am assured there are not twenty Men and Women In another large and populous one a Person of Quality living in it told me there were at least six hundred but when the enquiry was made by the Ministers and Church-Wardens of each Parish that number was not found to be sixty And 't is very probable such a disproportion would be met between the reputed and real number in all other places if scrutiny were made In all the West and most populous parts of England they are very inconsiderable I hear frequently from Inhabitants of those places that in Bristol the second or third City of England there is but one and in the City of Glocester one more or two at most In the other great Towns and Cities Westward scarce any and those that are in the Counties at large are extremely few thinly scattered here one and at the distance of many Miles it may be another some few decay'd Gentry and here and there an inconsiderable Countrey-man or Trades-man very few of Note or Riches of either sort And if an exact account were taken of their Number and Conditions from London to the Mount in Cornwell Westward the inconsiderableness of both would exceedingly surprize us And I am very confident that of all sorts of men differing from the Church of England in that Kingdom the Papists are the fewest and those that are are so scatter'd and live so distantly from each other that 't is really very little they are capable of doing in opposition to the rest of the Nation and the less because of the great jealousy and hatred that all universally have conceived of and against them We hear of vast numbers in the North and there are more no doubt in those parts than in the Western but I believe they are much fewer than we hear and no way able by their numbers to make any kind of ballance for the exceeding disproportion in the West The truth is people are mightily given and generally so to multiply the number of Papists and they do it in common Talk at least ten fold Designs have been and I doubt are still carrying on which this Pretence serves A chief thing to be done in order to publick Mischief is to affright the people with the number and strength of Papists And I believe if there were but ten of that sort in the Nation it would be the same thing Thus far Dr. Glanvil But the Doctor 's Notion of the inconsiderableness of the Papists power to overthrow our Religion and Laws by force of Arms may thus for the satisfaction of the Reader be corroborated by Calculation There being every where as many under the Age of 16 as above it it makes the total of the Papists in the Province of Canterbury about 23000 The Province of York bears a sixth part of the Taxes and hath in it a sixth part of the people that the Province of Canterbury hath A sixth part of 23000 is 3500 which added to 23000 the Papists in England will be 27000. Half of these is under the Age of sixteen which may be supposed to be 14000. A 7th part of these which is 4000 are aged and above 60. So then taking out of their number 18000 there remains 9000 a third part of their number who are between 16 and 60 and of which one half are Women There remains therefore of Papists in England fit to bear Arms 4500 quod erat demonstrandum It is observ'd that in Glamorganshire Radnor Brecknock there is but one Popish Family
times a Loyal Subject and faithful Servant to his Prince and a true Son of the Church of England c. So that the commendation I can give him although it be great will be ivtra laudem sed infra meritum The old saying is still true Cicerone opus est ut dignè laudetur Cicero I shall only name two passages which concern my Lord which shew his ingenuity and Learning Being with my Lord in Oxford some time after Dr. Hoyle was by the Rebâ—llioâ—s Parliament invited out of Ireland and by them design'd Regius Professor of Divinity it seems that we had not then amongst all our English Dissenters any one who durst undertake that Office although it was both for dignity and revenue very considerable Now Dr. Hoyle a known Rebell and Presbyterian being so exceedingly magnify'd in all our Mercuries and News-Books for a most Learned Divine I ask'd my Lord whether Dr. Hoyle was a person of such great parts as was pretended My good Lord presently told us only Dr. Morly since Bishop of Winton and my self were present That he very well knew Dr. Hoyle in Dublin and had him many times at his Table and that he was a person of some few weak parts but of very many strong infirmities This Character which my Lord gave of Dr. Hoyle is like himself very ingenious and the University did find it true Another thing concerning that very ingenious and Learned Lord and very well known to me and many others was this When Mr. Chillingworth undertook the Defence of Dr. Potter's Book against the Jesuite he was almost continually at Tew with my Lord examining the Reasons of both Parties pro and con and their invalidity or consequence where Mr. Chillingworth had the benefit of my Lords Company and his good Library The benefit he had by my Lord's Company and rational Discourse was very great as Mr. Chillingworth would modestly and truly confess But his Library which was well furnish'd with choice Books I have several times been in it and seen them such as Mr. Chillingworth neither had nor ever heard of many of them 'till my Lord shew'd him the Books and the passages in them which were significant and pertinent to the purpose So that it is certain that most of those Ancient Authorities which Mr. Chillingworth makes use of he owes first to my Lord of Falkland s Learning that he could give him so good directions and next to his civility and kindness that he would direct him But no more of this You desire to know some more Authors who in the War between Charles the I. and the Parliament writ for the King you name Dudly Diggs Dr. Ferne Dr. Hammond and you might have named many more all Ingenuous and Loyal persons and my Friends and Acquaintance but I do not think their Reasons so cogent or their Authority so great that we may safely rely upon them I shall rather commend unto you two Writers on this subject both of them of great Authority and in several respects of greater Judgment I mean 1. Arch-Bishop Vsher whose judgment in Antiquity is far greater 2. My Predecessor Bishop Sanderson the best and most rational Casuist ever England had whose judgment will be confest far greater 1. First Arch-Bishop Usher does expresly and datâ operâ make it his business to prove our King's Supremacy in all Civil and Ecclesiastical Causes against all Popes and Parliaments and to the same purpose does amongst others cite Bp. Andrews Hooker Dr. Saravia and which is very considerable there 's a long Preface to the Book of at least 20 pages in Quarto The Book was publish'd by Dr. Bernard Bishop Usher's Chaplain Anno 1661. and Printed at London and Sold by Richard Mariott in St. Dunstan's Church-yard in Fleetstreet The Title of the Book is this Clavi Trabales confirming the King's Supremacy and the Subjects Duty c. 2. This second Author I mention was Dr. Sanderson Bishop of Lincoln in his Tracts 1. De solemni Ligâ Foedere 2. De Juramento Negativo 3. De Ordinationibus Parliamenti circa disciplinam cultum And that which adds honour and weight to these Tracts is this that although Dr. Sanderson then Regius Professor of Divinity composed them yet they contain not his judgment but the judgment of the whole Vniversity of Oxford for it is call'd in the Title page Judicium Vniversitatis Oxoniensis in plena Convocatione Communibus suffragijs nemine contradicente promulgatum 1 Junii 1647. In the last and best Edition besides the 3. Tracts above mention'd you have his excellent Prelections 1. De Obligatione Juramenti promissorii 2. De obligatione conscientiae The last and best Edition I above mention'd was at London Anno 1671. By Richard Royston in St. Paul's Church-yard For answering your other Questions I must as poor men do crave some more time The Circumstances I am in and the very many publick businesses which at this time trouble me did disable me to return to you a speedier answer with my thanks for your kind Letter I beg your pardon for the rude Scrible and my great Age Anno 85. currente and the Infirmities which accompany it consider'd I hope your goodness will grant it I shall only add that God Almighty would be graciously pleas'd to bless you and your Studies is the Prayer of Your Affectionate Friend and Servant Thomas Lincoln The Substance of a Letter Written by Dr. Barlow late Lord Bishop of Lincolne to Mr. Isaac Walton upon his design of Writing the Life of his Predecessour Bishop Sanderson AFTER he has Congratulated Mr. Walton upon his design to write the Life of Bishop Sanderson and that upon two accounts viz. Because he was satisfied both of his ability to know and his Integrity to write Truth And that he was no less assured that the Life of that Prelate would afford him matter enough both for his commendation and for the Imitation of Posterity He next proceeds to gratifie his desires in assisting him towards the said intended Work with the Communication of such particular passages of that Prelates Life as were certainly known to him and gives him a short Narration of which this is the substance First he professes he had known him about twenty Years and that in Oxford he had injoyed his Conversation and Learned and Pious Instructions when he was Royal Professor of Divinity in that University and that after he was by the cross events that hapned in the Civil Wars in the time of King Charles the First forced to retire into the Country he had the benefit of conversing with him by Letters wherein with great candour and affection he answered all doubts he proposed to him and gave him more satisfaction than he ever had or expected from others But to proceed to particulars he further says that having hapned in one of his Letters to the said Dr. Sanderson to mention two or three Books Written professedly against the being of Original Sin and asserting
of Quality from London that they report in your great Town that the Bishop of Lincoln had indeed Subscribed the Address but his Clergy refus'd to Subscribe But the truth is that beside my self and 3. Arch-Deacons above 600 of my Clergy have actually subscribed it and their Subscriptions are now in my hand Sure I am that his Sacred Majesties gracious Promise to protect the Church of England as by Law established is such especially from a Roman Catholick Prince as deserves the utmost of our thanks and gratitude and most worthy to be acknowledg'd in a most humble and hearty Address and I fear that the obstinate denying to give him thanks in an Address may give his Majesty some reason to say He had little reason to protect them who would not thank him for it Sure I am that it is a Rule and a rational one too in your Canon-Law That (a) Concilium Lateranum sub Alexandro 3. Anno 1180. depactionibuslicitis illictis Can. 2. Propter ingratitudinem quod actum est revocatur For your Queries 1. Whether our Oxford Statutes now in Print be confirm'd by Act of Parliament I answer that they are not but only by the King and my Lord Arch-Bishop Laud then our Chancellour 2. To the second Query whether our Chancellour or Convocation have or do dispense with some of our Statutes I answer that the Statutes give them leave to dispense with several things and other things are by Statute to which they are sworn declared to be indispensable For there is a Statute with this Title De materia dispensabili in which the particulars are set down in which they may dispense And another Statute de materia indispensabili in which no dispensation is allow'd which is an answer to your 3d. Query I do remember that before our new Statutes the King has sent his Mandamus which has been obey'd to make some Doctors who otherwise could not have got such Degrees So about 60 years ago in King Charles the First 's time one Pierce had a Mandamus to be Doctor and the young Poets amongst other Rhimes had these Verses That Blockhead Pierce that Arch-Ignoramus He must be Dr. by the King 's Mandamus And in the last King's time several Mandamuses came and took effect 4. As for your other Query what Lateran Council it was which forbid Bastards to be Ordained and plurality of Benefices I answer it was the Lateran Council before cited For 1. For Bastards the words of the Councils are these (b) Dictum Concilium Lateranum De Depositione Clericorum Can. 19. apud Joverium de Concil pag. 117. Col. 4. Neque servi neque spurii sunt ordinandi 2. For plurality of Benefices the same Lateran Council hath these words (c) In dicto Concilio apud Joverium page 118. Col. 1. Uni plura Ecclesiastica beneficia non sunt committenda For your 4 Querie whether our College Statutes in Oxon be confirmed by Act of Parliament I know not and I believe few are yet I have heard that the Statutes of All-Soul's have been confirm'd by Act of Parliament For your last Query Whether Colleges have some Charters from the Crown to confirm their Founders Statutes This is most certain that all Colleges have and of necessity must have such Charters from the Kings for without such Charters they neither are nor can act as Corporations I am Sir Your Affectionate Friend and Servant T. Lincoln A Friend of the Bishop of Lincoln's writ a Letter to his Lordship for his judgment about wherein Mr. Chillingworth's peculiar excellency above other Writers consisted The Letter quoted a Book of Mr. Corbet mentioning him very unworthily viz. The Relation of the Siege of Glocester where in p. 12. he saith we understood that the Enemy i. e. the Army of King Charles the First had by the direction of the Jesuitical Doctor Chillingworth provided great store of Engines after the manner of the Roman Testudines cum pluteis with which they intended to have assaulted the parts of the City between the South and West Gates c. The Bishop therein was acquainted how Mr. Corbet was a Famous Presbyterian and as Mr. Baxter hath Printed it in his Works The Author of the Relation of that Siege and of a Discourse of the Religion of England asserting that reform'd Christianity setled in its due latitude is the stability and advancement of this Kingdom The Letter likewise mention'd Dr. Cheynel another Famous Presbyterian having in a most vile and abominable manner insulted over Mr Chillingworth's dead Body and his immortal Book at his Burial and the Bishop was requested to send an account of what he had heard of Mr. Chillingworth's being at that Siege and of the other outragious extravagâ—nce of Dr. Cheynel and as to which the Bishop return'd the following Answer viz. SIR I Receiv'd yours and in the very troublesome Circumstances I now am my Love and Service remembred I shall give you a short answer to your particular demands in your Letter 1. For Mr. Chillingworth none ever question'd this Loyalty to his King what Corbet in his Book you mention writes of him that he was in the Siege of Glocester in the King's Army assisting it to take the City is a great commendation of his Loyalty and Truth for I know Mr. Chillingworth was there in the Siege but whether as a Chaplain or Assistant only I know not For going thither to see Sir William Walter my good Friend who was a Commander there I did also see Mr. Chillingworth amongst the Comanders there And further I know that he dyed not by the Sword but Sickness and in the Parliament Quarters that Cheynell Buried him and when he was put into his Grave Cheynell cast his Book in with him saying dust to dust earth to earth and corruption to corruption afterwards when Cheynell drew near his death he was something Lunatick and distracted and spoke evil things several of such his wild Sayings were signified to us in Oxon but being so long since I have forgot the very words All these particulars concerning Cheynell were certainly known and believed in Oxon. 2. I send you my 5th Reason about the Idolatry of the Church of Rome which they would not License at Lambeth I have a Tract finish'd almost in vindication of the 5th Reason and in answer to the Objections of three or four Divines of our Church against it which if the good God and Father of our Lord Jesus Christ graciously grant me life and health I purpose to publish and then you may expect to have two or three Copies of the whole Tract Lastly you desire to know wherein Mr Chillingworth's Excellency above other Writers did consist So that you seem to take it for granted that he has an Excellency if not above all yet above many or most Writers and I think so too But then the Case must be cautiously stated for his excellency we speak of cannot consist in any extraordinary knowledge he
instance In the great (e) Anno Christ 1215. Lateran Council under Pope Innocent the Third in which were above 1200 Fathers as your own (f) Joverius Concil class 1. p. 120. Authors tells us and they (g) Concil Lateranum sub Innocent 3. Can. 3. de Haereticis declare that for disobeying the Church in not banishing Hereticks out of their Dominions Supream Princes may be Excommunicated by their Subjects depos'd by the Pope their Subjects absolv'd from their Oath of Allegiance and their Kingdoms be given to what Catholicks the Pope pleaseth So England in Queen Elizabeth's time was by the Pope given to Philip the Second of Spain and if the Invincible Spanish Armado or the Prodigious Impiety of the Pope could have compassed it he had ruin'd that Queen and possessed her Kingdom But there is no power or policy against Providence our most Gracious Good God did most miraculously preserve the Queen and her Kingdom from Spanish and Popish Slavery and Tyranny Sit nomen ejus in saecula benedictum I shall not endeavour to prove this Canon erroneous for I am perswaded there can be no Christian who knows his Duty to God and his King but would abhor it not only as Erroneous but as highly Impious and Traiterous THe Bishop having long ago when he was a young Master of Arts Printed his Exercitations in Latine at the end of Scheibler's Metaphysicks and whereby he acquired great â—ame both in our Universities and all the Protestant Universities in Christendom and there being one Exercitation on the Question Whether it is better not to be at all than to be miserable A Question that in his Account of the Arminian Tenents in this Volume he refers to on that head and the Bishop's performance in the Exercitation being incomparable and he having owned to his Friends that it cost him more pains than any of the rest it is thought fit for the Reader 's Profit and Entertainment here to Print it as it is now Translated into English viz. EXERCITATION I. In Which that celebrated and famous Question Whether it be more eligible to be annihilated or not to be at all than to be miserable is discuss'd As also Durandus his Reasons are considered who asserts That it is better and according to the Rules of right reason more preferable to be miserable than to be reduced to a simple non-entitie I Must intreat the Candid Reader to pardon me if here my Style should appear rough or harsh for indeed it here savours more of Aristotle's Peripatum than of Tully's Tusculanum Herein I act the part of a Philosopher not of a Rhetorician designing only to present unto your view the truth as it is in its simple and naked Colours without the fucus of Rhetorick Wherefore I shall proceed to the discussion of the Question proposed and in the first place there are two things which offer themselves to be distinctly explicated 1. If the simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse be absolutely and of it self good or comprehend any absolute bonity in it self which when unfolded will give clearer light to what is the principal quaesitum in the Question 2. If to speak comparatively to be miserable be preferable unto and more eligible than simply not to be For the Resolution of the first I shall lay down this Conclusion Concl. I. That Annihilation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse to speak in absolute terms includes no goodness in it at all nor taken by it self without relâ—tion to any other thing can ever be the object of a Man's Appetite nor move him to the desire and prosecution of it self But that I may evince this more clearly we are to know 1. That I do not deny but Annihilation may be apparently and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good which is only an extrinsecal denomination infixed upon it by an erroneous Intellect So when one desires a thing that is impossible that which he wishes for is not any real entitie yet when an erroneous Intellect represents it under the notion of a possible and withal useful thing it appears as good Wherefore a thing which is of it self impossible and a meer non-entitie may enjoy some apparent goodness accruing unto it from the errour of Intellect as in the Poet though it be utterly impossible to retrieve the loss of time and years past yet the restitution of them is apprehended as good and desirable by Evander But the Question is not concerning this meer apparent bonity since it is acknowledged that non esse may thus be apparently good Wherefore 2. The Question in hand is if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse be really and truly good by a real intrinsick bonity whether we think of it and apprehend it as good or not and abstracting from that if it be so truly and by it self good as that it may reasonably be the object of a Man's desire or choice And in this last sense I deny it to be good which I prove thus Reason I. Good do's in its own nature include some positive perfection as Vasques forcibly evinces in 1 Aquin. q. 5. disp 23. c. 5. and as may be easily deduced from the most common and universally known Principles of right reason for all evil is the privation of a due perfection and all evil is likewise the privation of that which is good from whence it necessarily follows that good is the due perfection of a thing and consequently is a positive perfection for what is not positive cannot be the perfection of any thing But to say that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse includes in it self a positive perfection is so absurd as deserves not to be confuted for what positive perfection can be imagin'd or feign'd in a mere negation or non-entitie From all which it manifestly appears that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse comprehends in it nothing of goodness or bonity Reason II. As evil does always presuppose a foundation or something which it must be evil unto since it cannot be the privation of a due good unless there be some foundation to which the good is due so by the same chain of reasoning good must still presuppose something unto which it is to be good for since goodness is the adjunct of that subject that is good there is a necessity that there should be some foundation or subject to which this goodness must be adjoyn'd and the foundation or subject which upholds this goodness cannot be of a lesser perfection than the goodness that depends upon it and is upholden by it whence it evidently follows that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse cannot be the foundation or subject of goodness nor can goodness be the adjunct of a non-entitie and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non esse cannot be good which was to be demonstrated Reason III. If goodness were competent not only to an ens but even to its contradictory opposite non ens then would it follow that
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-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
for these last four score and ten Years have lived in that Kingdom under the Reign of Hen III. Hen. IV. Lewis XIII and Lewis XIV faithfully extracted from all the publick and secret Memoirs that could possibly be procured by that Learned and Eminent Divine Mounsieur Bennoit To compleat this Elaborate Work which has already born a second Impression in Holland the Reverend Author had not only great assistance from remote parts but had also the help of many curious persons in his Neighbourhood publick and private Liberaries the Cabinets and Studies of the more exacter sort where Fugitive Pieces secure themselves The several Manuscripts of the Learned and Ingenious Mounsâ—eur Tester Eau which he left at his death with many other helps which will best appear in the work it self This Book was printed first in French by the Authority of the States of Holland and West-Friesland and is now translated into English with Her Majestys Royal Priviledge Bishop Barlow's Remains Liturgia Tigurina Or the Book of Common-Prayer and Administration of the Sacrament and other Ecclesiastical Rites and Ceremonies usually practised and solemnly performed in the Churches and Chappels of the City and Canton of Zurick in Switzerland and in some other adjacent Countries as by their Canons and Ecclesiastical Laws they are appointed and as by the Supreme Power of the Right Honourable the Senate of Zurick they are authorized with the Orders of that Church Published with the approbation of several Bishops Memoirs of the Right Honourable Arthur Earl of Anglesey Late Lord Privy-Seal intermix'd with Moral Political and Historical Obsevations to which is prefix'd a Letter written by his Lordship during his retirement from Court in the Year 1683. published by Sir Peter Pett Knight Advocate-General for the Kingdom of Ireland Casuistical Morning Exercises the Fourth Volume by several Ministers in and about London The Life of the Reverend Mr. Thomas Brand by Dr. Samuel Annesley Practical Discourses on Sickness and Recovery in several Sermons as they were lately preached in a Congregation in London by Timothy Rogers M. A. after his Recovery of a Sickness of near two years continuance The Life and Death of the Reverend Mr. Eliot the first Preacher of the Gospel to the Indians in America The Tragedies of Sin by Stephen Jay late Rector of Chinner in Oxfordshire A Treatise of Fornication To which is added a Penitentiary Sermon upon John 8.11 By William Barlow Rector of Chalgrave Infant Baptism stated in an Essay to evidence its Lawfulness from the Testimony of Holy Scripture by J. Rothwel M. A. a Presbyter of the Church of England The Mourners Companion or Funeral Discourses on several Texts by John Shower Mensalia Sacra Or Meditations on the Lord's Supper Wherein the nature of the Holy Sacrament is explain'd and the most weighty Cases of Conscience about it are resolved by the Reverend Mr. Francis Crow To which is prefix'd a Brief Account of the Author's Life and Death by Mr. Henry Cuts Books now in the Press and going to it Printed for John Dunton at the Raven in the Poultry THe 2d 3d. and 4th Volumns of the History of the Famous Edict of Nantes containing an account of all the Persecutions that have been in France during the Reigns of Lewis XIII and Lew. XIV faithfully extracted from all the Publick and Secret Memoirs that could possibly be produced by that Learned and Eminent Divine Monsieur Bennoit Printed first in French by the Authority of the States of Holland and West-Friezland and now to be translated into English with Her Majesty's Royal Priviledge The Lord Faulkland's Works Secretary of State to King Charles the I. collected all together into one Volume To which will be prefix'd Memoirs of his Lordship's Life and Death never printed before Written by a Person of Honour A Methodical and Comparative Discription of all the Religions in the World with their Subdâ—visions in two Parts The one in Parallel Columns containing their Theory and the other relating their Practices as distinguish'd unto the several Religions of Jew Christian Mahometan and Heathen By a Dignitary of the Church of England Mr. William Leybourn's New Mathematical Tractates in Fol. Intituled Pleasure with Profit lately proposed by way of Subscription having met with good Encouragement are now put to several Presses and will be ready to be delivered to Subscribers the next Term In this Work will be inserted above what was at first proposed a New Systerm of Algebra according to the last Improvements and Discoveries that have been made in that Art As also several great Curiosities in Cryptography Horometria c. which Additions will inhance each Book to 16. s. in Quires to those that do not subscribe and those that do are desired to send in their first Payment viz. 6. s. before the 26th instant after which no Subscriptions will be taken in
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 Iâ—fantibus baptizandis pag. 163. in editione Goulaâ—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