explains this whole business about Ecclesiastical Pensions what they are and how far permitted in the 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
Printed in Twelves his Lordship sent him the following Answer Page 151 Another Letter to Sir J. B. Page 157 Of Coâ—djutors to Bishops Page 160 Of the Original of Sine Cures c. Page 164 Of Pensions paid out of Church Livings c. Page 171 Another Letter of Annates c. Page 177 A Letter of the vast Subsidy given by the Clergy to Hen. VIII Page 179 A Letter to Mr. R. S. about Mr. Wood's Antiquities of the University of Oxford Page 181 Another to Mr. R. S. about the same subject Page 183 Some Quotations out of Bish p Barlow s Answer to Mr. Hobb's Book of Heresie wherein is proved the Papists gross hypocrisie in the putting Hereticks to Death Page 185 A Letter to Mr. R. T. concerning the Canon-Law allowing the whipping of Hereticks as practis'd by Bishop Bonner at his House at Fulham Page 189 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 Page 190 A Letter to another person about Worshipping the Host being formal Idolatry and about famous Protestant Divines holding it lawful to punish Hereticks with death Page 202 A Letter about what Greek Fathers and Councils were not translated into Latine before the time of the Reformation Page 206 A Letter concerning the King's being empower'd to make a Layman his Vicar General Page 214 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. Cottington'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 other Sentences Page 216 A Letter concerning Historical Passages in the Papacy and of the Question whether the Turk or Pope be the greater Antichrist Page 224 The Bishop's Thoughts about 1. When the famous Prophetical Passage in Hooker might have its accomplishment and 2. About the modus of deposing of a King in Poland the Circumstances of which it was propable the Bishop was well informed â—n by his frequent Conversation with some Polonian Noble-Men and Students at Oxford He returned his Answer to the two Enquiries Page 231 The Bishop's Answer to this Question whether the Famous Saying of Res nolunt male administrari of which a Gentleman in London pretends to be the Author had not its Origine from Aristotle's Metaphysicks to which Venerable Bede in his Philosophical Axioms refers in his citing the Saying Page 235 The Bishop's Letter about Natural Allegiance and of Kingly Power being from God and Confuting the Lord Shaftsbury's Speech in the House of Lords for the contrary c. Page 237 A Letter answering some Queries about Abby-Lands and about the Opinions of Calvin and Luther of the Punishing of Hereticks Page 240 The Bishop's Remarks on Bishop Sanderson's Fifth Sermon ad Populum 1 Tim. 4.3 4 5. Page 243 A Letter answering a Question about the temper of the Prophets when they Prophesâ—â—d and likewise a Query about the Tridentine Creed Page 250 A Letter of a new Popish Book Published Anno 1684. Page 253 A Letter to Sir P. P. Apologizing for his not going to Lincoln and proving that H. 8. his Marrying his Brother's Wife was only against the Judicial Law and animadverting on Calvin's making the Penal-Laws about Religion given to the Jews to bind under the Gospel Page 255 A Letter about the liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Page 260 A Letter about the French Persecution and of our King 's relieving and protecting the French Refugees in which Letter the Popish Tenet of the Intention of the Priest as necessary to the validity of the Sacrament is confuted Page 263 A Letter of somewhat falsely and maliciously brought in in the body of the Canon-Law Page 268 The Bishop's Judgment about the Levitical Revenue and the proportion between them and the other Tribes Page 271 A Letter to Mr. R. T. concerning the Confirmation of the Order of the Jesuites the numbers of that Order c. Page 281 A Letter censuring the Trent Councils denying the use of the Cup to the Laity in the Eucharist Page 284 A Letter charging the Tenet of the Lawfulness of burning Heretical Cities on the Church of Rome Page 287 A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the burning of Heretical Cities c. Page 295 A Letteâ— to the Earl of Anglesey of the Council of Trent not being receiv'd in France Page 302 Another to the same Person on the same Subject Page 309 The Bishop's Survey of the number of the Papists c. Page 312 A Letter about my L. Falkland c. Page 324 The Substance of the Bishops Letter to Mr. Isaac Walton upon his design of writing the Life of Bishop Sanderson Page 333 A Letter giving an account of the Bishop and his Clergies Address to K. James Page 340 About Mr. Chillingsworth's Peculiar Excellency Page 344 A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. answered Page 351 Biretti's Case in Bishop Taylor 's Ductor Dubitantium l. 3. ch 1. Rule 4. Page 358 The Case of the aforesaid Marriage between Mr. C. P. and Mrs. M. C. by Sir P. P. Page 361 The Bishop's Judgment in point of Conscience to it Page 372 A Letter asserting the King 's not being by Scripture prohibited to pardon Murther Page 374 An account of Guymenius's Book Apologizing for the Jesuites Tenets about Morals Page 378. A Letter about the Papists founding Dominion in Grace Page 380 The substance of a Preface to a Discourse about the Gunpowder Treason c. Page 383 The Substance of a Discourse confuting Mr. R. Baxter's Tenet in his Saints Everlasting-Rest that common or special and saving-grace differ only gradually Page 424 The Bishop's Discourse in Confutation of the Infallibility of the Church of Rome Page 454 The Bishops Exercitation on the Question whether it is better not to be at all than to be miserable Page 469 An Abstract of the Bishop's Exercitation concerning the Existence of God if demonstrable by the light of nature Page 521 The Bishop's determination of the Question if the Divine Prescience takes away Contingency Page 568 The Bishop's Determination of the Question whether Election be from Faith foreseen Page 577 The Question decided whether the Fathers under the Old Testament obtained Salvation by the death of Christ Page 583 The Question resolved whether the Church hath Authority in Controversies of Faith Page 594 The Determination of the Question if Faith alone doth justifie Page 601 Of the Supream Power as to things Sacred as well as Civil Page 608 Of the necessity of a Lawful Call to the Ministry Page 611 Concerning the Vnlawfulness of Self-murder Page 620 A Discourse
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
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
viz. the Turbervils In Carmarthen not one In Denbighshire but one And it may be worthy the Readers knowledge that Sir William Petty a great Master of Numbers and Calculations having in the late Reign of King James enquired from some of his R. C. Bishâ—ps what Numbers of Children they had Confirm'd throughout the Kingdom gave his judgment that all the Papists in England Men Women and Children were but 32000. And that George Fox in 44 Years hath made more Quakers five times than the Pope of Rome and all his Jesuits and other Emissaries have made Papists But as to the defectiveness of that Survey as to the Non-conformists the following Memorial was given by Sir P. P. to one of King James's Ministers viz. Whereas in the Survey of tâ—e Numbers of several Religionary Persuasions within the Province of Canterbury above the Age of Sixteen returned in the Year 1676. the Total of the Nonconformists there return'd was 93154. and consequently the Nonconformists under the Age of Sixteen doubling the aforesaid Number there made the Total of all the Nonconformists there to be but 186308. The defectiveness of the said Survey does most plainly appear by the instance of the short return there as to the Diocess of London For that Survey making the Conformists above the Age of Sixteen in that Diocess to be 263385 and the Nonconformists there under that Age to be 20893. and the Papists there under that Age to be 2069 makes by doubling that Total with those under the Age of Sixteen Years to be but 286347. Whereas Sir William Petty by his late Printed Calculations hath made the Number of the People of London to be in all 696360. But the Diocess of London taking in all the other places in Middlesex that are without the Bills of Mortality and taking in likewise all Essex and part of Darthfortshire it appears thereby how extreamly defective the return of the Total for the Diocess of London was For the County of Essex bearing a two and twentieth part of the Taxes of this Kingdom and supposing the whole Kingdom to have but 7000000. the Number of People in Essex at that rate will be 318181. And in Fine as I have in another Paper set down the Total of the Burials and Christenings for the Year 1686 the Registred Christenings being near one Third part less than the Burials it may be thence inferr'd that near a Third part that Year were Nonconformists and so if we should Accompt the People then within the Bills of Mortality to have been but 600000 the Nonconformists there then were about 200000. The Reason of this Calculation of a third part being then within the Bills of Mortality Nonconformists is that the Christenings do there in common Years reverâ exceed the Burials the which appears out of the Amsterdam and Paris Bills of Mortality and where Christenings are carefully Registred But within the London Bills the Christenings of Nonconformists Children are not Registred SIR P. Pett judging it might tend to the publick benefit of Mankind to have the Lord Secretary Falklands Works Publish'd together in one Volume in Folio wrote to the late Bishop of Lincolne a large Letter acquainting his Lordship with his design about the same and that in his Lordships Life to be writ before the Book he intended a short Relation of some Memoirs wherein the Lord Falklands great Wit and Moral Perfections were Conspicuous And with the materials of which he was supplied in Discourse from the Lord Chief Justice Vaughan Mr. Robert Boyle and the Lady Ranalagh his Sister and Mr. Abraham Cowly and Mr. Edmund Waller who all had the Honour of his Friendship and frequent Conversation The two latter Persons having Celebrated his Lordships worth in their Immortal Poems and Sir P. told the Bishop he intended to Print their Verses before his Works And Sir P. Considering that the Bishop had often mention'd to him his frequent Conversation with my Lord Falkland at his House at Tew he thought fit to engage the Bishop to furnish him with some materials of Facts relating to his Lordship that might be worthy of the knowledge of the World Sir P. further mention'd it in his Letter to the Bishop that beside the great Learning Reasons and Judgment expess'd in my Lord Falklands Printed Writings there is an incomparable happy mixture of so much of that Great Beautiful Charming thing call'd Wit that the measures of Decorum would admit no more according to that known saying of Mr. Cowley in his Ode of Wit Rather than all be Wit i. e. in writings let none be there And therefore Sir P. thought that the publication of that Lords writings would be serviceable to future Writers as a standard for their measures to be govern'd by Sir P. further took notice in his Letter with what great Honour to my Lord Falklands Memory Mr. Marvel in p. 387. of the second part of his Rehersal Transprosed refers to two of his Lordships Speeches in the Long Parliament the first whereof concerning Episcopacy he saith begins thus He is a great stranger in Israel who knoweth not c. and the other at the delivery of the Articles against my Lord Keeper And Sir P. further observ'd how in the Printed Papers that passed between the late Earl of Clarendon and Serenus Cressy both the Antagonists agreed in their Celebrations of my Lord Falklands and how that Earl in p. 185. of his Animadversions on Cressys Book against Dr. Stillingfleet mentions the Lord Falkland to be a Nobleman of most prodigious Learning of the most exemplary manners and singular good nature of the most unblemish'd integrity and the greatest O nament of the Nation that any Age hath produced Whereupon the Bishop return'd him the following Answer and which he concludes with bearing his Testimony as I may say to some former writers of Loyalty My Ancient and good Friend I Have receiv'd yours and am very glad to hear by any hand especially your own of your health which I pray God continue to his glory your Countries good and the comfort of your Friends I return my thanks for your long Letter though being yours it did not seem so to me You are pleased to inquire after many Books and their Authors and require me to give you my Judgment and Character of both For my Judgment quod soâ—o quam sit exiguum I shall freely give you my Opinion sine ostentatione aut odio partium And here first it seems that you are about publishing my Lord Viscount Falkland's Life and Writings I have none save what are publish'd and in Print For his Person you do and truly suppose that I was acquainted with his Lordship in Oxford when he was Secretary to his Majesty Charles I. and you think that I may say something to his Honour Really Sir Peter I had the honour to be acquainted with that Illustrious person and did and do know that both his natural and acquired parts were exceeding great he was even in those â—â—bâ—llioâ—s
THE Genuine Remains OF That Learned Prelate Dr. Thomas Barlow LATE Lord Bishop of Lincoln Containing divers Discourses Theological Philosophical Historical c. In LETTERS to several Persons of Honour and Quality To which is added the Resolution of many Abstruse Points As also Directions to a Young Divine for his Study of Divinity and choice of Books c. With great variety of other Subjects Publish'd from his Lordship's Original Papers LONDON Printed for Iohn Dunton at the Raven in the Poultery 1693. The Epistle to the READER THE Reader may be pleas'd to take notice that the Work of Bp. Barlow which leads the Van in the following Collection namely Directions to a Young Divine for his Study of Divinity c. is what his Lordship employ'd his great studious thoughts in preparing and polishing during several distant times of his Life He gave me a Copy of his Manuscript on that Subject not long after the Year 1650. and he gave the Minister of Buckden a Copy of the following Work of that Subject containing many additions and alterations and writ with the hand of one of his Lordships Amanuenses after he was Bishop of Lincoln and wherein many Books Printed after the Year 1673 are cited and the which Copy begins in p. 1. and ends in the last line of p. 71. And what followeth on the same subject from thence to the end of p. 121. I saw written under the Bishop's own hand and which he wrote to gratifie the request of a particular Friend who had highly oblig'd him and who was more than ordinarily Curious in his Study of Theological Matters And as to the following Works of the Bishop in this Volume that are writ by way of Letter to several Persons I saw them written under his own hand and many of them were written to my self the which containing various matters relating to Ecclesiastical Law and History and points of Divinity so instructful both to Divines Lawyers and Historians and wherein he had shewn such a compleat Mastery of all that knowledge in himself that he had recommended the pursuit of to young Divines I thought the publication thereof could not be omitted without injury to the World and bereaving the memory of so Learned a Prelate of such lasting Monuments of Praise as these his Works have erected for it Nor are any Learned Works more grateful to Critical Readers than such as are Comprised in the way of Epistles and as hath appear'd by the reception the World hath given to the Praestantium ac eruditorum virorum Epistolae Ecclesiasticae Theologicae Printed 1684. and among which are about 69 of such Letters of Grotius The truth is that as the first Painted draughts or dead-colour'd Paintings of Mens Pictures by Great Masters seem to have more of likeness than those in the following sittings when their Pencils are apply'd to the most curious polishing touches so doth the first draught of the thoughts of an Author and such as at once finished up are to pass from him in a Letter strike the Eye more with the appearance of the likeness of his Soul and genius than do the following productions of his Mind in which Art is exerting it self with variety of labour and with its colours and shadowings doth often rather hide than illustrate nature Moreover the entertainment of the Reader in the following Volume is carefully provided for by the abridgement of some of the Bishop's Discourses and Determinations of Questions the which if Publish'd at length would not have possibly been so agreeable For as short Voyages are most pleasing so are those passages of Mens minds from one subject to another and when they are not over-long detain'd by old from new matter We know there was lately a Conjuncture of time when tho' several Subjects were dish'd up from the Press yet men chose to feed only on that which was about Popery and had no gusto for any other matter yet now being cloy'd with that the Reader will find here such variety of matter to feast his mind with that may keep his appetite from being pall'd with any one subject whatsoever But as I account that there was no subject the Bishop ever writ of but what fared the better by him and was rendred by his opening it more acceptable to Mens understandings so I judge that there is one great excellency of his Lordships managing of Controversie very Conspicuous in his Discourses in this Volume wherein his example may be usefully directive not only to Young Divines but to Writers of most mature years and judgments and that is his great Talent of stating of Questions with exquisite Care and Skill I ever thought a Question so stated to be half decided And as in Amsterdam the laying of the foundation of any House requires as much Labour and Cost as the whole Superstructure so doth the just founding of any Question by the stating of it take up as much time from an Author as the Conclusions he builds upon it I have happen'd to provide for the Readers being entertain'd with the greater variety in this Volume by my having been in a manner eâ—forc'd tho' briefly to insert therein somewhat of my writing to the Bishop of two or three Subjects with an intent by such a Foile to set off the lustre of the Bishops thoughts on the same subject and particularly in p. 273 and from thence toward the end of p. 278. and of the which I shall have occasion to say more when I take leave of the Reader and in p. 316 320. and from thence to the end of p. 326. After the Bishops Survey of the Numbers of the Papists and of those of other Persuasions in Religion taken in the year 1676. and which hath not before appear'd in Print I thought fit in pag. 320. to corroborate Dr. Glanvile's assertion of the inconsiderableness of the number of the Papists by Calculation and I have in the following Pages mention'd other Political Calculations that I adventured upon the which I submit to the Censure of the Critical Few who mind things of that Nature The great difficulty of making such Calculations exactly well hath deterr'd many from attempting it and indeed the performance of it as well as it should be is the height of humane Wisdom in the Political Conduct of the World But if what I have publish'd here and elsewhere of that kind may occasionally excite others of greater abilities to advance that kind of Knowledge to do so I have my end And here on a Passant review of what in p. 324 325 326. I wrote to the Bp. concerning the L. Falkland who was Secretary to K. Charles I. I have no occasion to fear the attacques of any Critical Person as if I had been a Super-laudator in the Case of his Lordship and on which account Mr. Marvel doth justly animadvert on Dr. Parker as being extravagant and excessive in praising Arch-bishop Bramhal and for saying that he was fit to Command the Roman
in that conjuncture thought fit to have revived here follows a deduction of the factum about it in the several Letters that the affair gave occasion for viz. Reverend Brethren IT hath pleased his Sacred Majesty to give some commands to my Lord's Grace of Canterbury to be communicated to the Clergy of his Province From his Grace they have been convey'd to the Right Reverend our good Diocesan who has injoin'd me to transfer them to you What his Majesties pleasure is you will I hope fully understand by the Letters here inclosed To have summoned you to Oxon or any other place for the delivery of those Letters would have been some trouble and possibly charge which his Lordship is always willing to prevent and therefore having no other commands from my Superiours to communicate save those here inclosed I chose rather to send them together with the Respects and Service of Reverend Brethren Your Affectionate Brother and Servant Tho. Barlow Q. Coll. Oxon May 22. 1673. I Need not tell you that the Laws and Constitutions mention'd in my Lord's Grace of Canterburies Letter are 1. The Constitutions of Convocation 1. Jacobi 1603. Can. 59.2 The Rubrick at the end of our Church Catechism in our present Common-Prayer Book Which Canon and Rubrick agree in this 1. That there must be Catechizing every Sunday and holy-day 2. It must be in the Afternoon 3. That all Fathers and Mothers Masters and Mistresses are bound to send their Children Apprentices and Servants But in some things they differ 1. The Canon injoins Catechizing as to the time before Evening-prayer but the Rubrick says after the second Lesson 2. The Canon says they shall Catechize Half an hour or more the Rubrick limits no time but leaves it to the prudence of the Minister as he shall think convenient Now where they differ the Rubrick is to be follow'd because ratify'd by Acts of Parliament which the Canon is not and so more obligatory 3. The Rubrick omits the Punishment the Ordinary may inflict in case the Rubrick or Canon be not observ'd But the Canon distinctly sets down the penalties 1. Of the Minister if he neglect Catechizing according to Canon 2. Of Parents and Masters if they refuse or neglect to send their Children or Servants 3. Of Children and Servants if they refuse to come and be Catechiz'd according to Canon Which penalties upon neglect of Duty will I doubt not be inflicted by those in Authority My Lord I Have received a Letter from his Grace the Lord Arch-Bishop of Canterbury a Copy whereof I am required to transmit to your Lordship by which you will understand the Duty which his Majesty requires of your Lordship The Letter is as followeth The Kings most Excellent Majesty being truly sensible that the growing increase of the prevailing Sects and Disorders among us proceeds chiefly from the general neglect of instructing the younger sort of persons or their erroneous instructions in the Grounds and Principles of true Religion is therefore pleas'd to command me that in his name I require your Lordship and by you the rest of my Brethren the Bishops of this Province that by your Selves and Officers you will at all seasonable times reinforce the execution of such Laws and Constitutions as enable Us to enjoin the Use and Exercise of our Church-Catechism and that by the most effectual remedies that may be such as without Licence either publickly or privately teach School within your Lordships or their jurisdiction be forthwith proceeded against according to such rules as are prescribed unto Us for their restraint and to the end that this mischief may be prevented for the future He more-over strictly chargeth us that none be admitted to that office without Subscription Oaths and Declaration as are exactly requisite but in the mean time I desire that your Lordship and They will with the first conveniency let me know how we are already defective in these particulars that I may be able to give such satisfaction as hereafter will be necessary I bid your Lordship heartily farewel Lambeth House Feb. 6. 167â— Your Lordships very Affectionate Friend and Brother Guil. Cant. Your Lordship does hereby fully understand his Majesties pleasure which I am requir'd to let you know London-House Feb. 8. 167â— Your Lordships very loving Brother and Servant Humfr. London Mr. Archdeacon YOU hereby fully understand his Majesties pleasure which I know not how better to communicate to the Clergy with in my Diocess than by your self you being the most proper officer in my absence the manner of doing this I shall wholly leave to your own discretion and desire that with all convenient speed you would give me some account of what you have done herein that I may be able to give such satisfaction as hereafter may be requir'd by his Majesty from Whitehall April 26. 1673. Your very affectionate Friend N. Oxon. THE Questions I sent the Bishop of Oxon were 1. Whether by Sects in my Lord of Canterbury's Letter Papists were as well as others included 2. And whether their Children c. should be summon'd by the Minister to be Catechiz'd And 3. In case they come not what punishment 4. Whether Popish School-Masters might teach without License c Mr. Arch-deacon YOU have put some Questions to me which I believe have not been put to any other Bishop and therefore I shall not take upon me to give any other answer than this that I have no Commission to make any Comment or Explanation upon my Lord of Canterburies Letter which was sent to me but only to Communicate it to the Clergy Your speedy care in this will be necessary whether you are willing to appear in person concerning it or to distribute such Copies of it as are requisite I leave to your own choice but I pray fail not the doing of it I am Sir Your very affectionate Friend N. Oxon. White-hall May 10. 1673. An Answer to My Lord's Letter of May 10. 1673. Right Reverend c. I Have received your Lordships Letter and Commands in obedience to which I have now communicated the Letters your Lordship sent to the Clergy of your Dioces I did not think it convenient to summon them all to meet at Oxon or any other place because that might be some trouble and charge to them nor had I any thing to say or do save only to deliver Letters to them the way I took was this There being eight Deaneries in your Dioces I transcribed eight Copies of those Letters and sent one inclosed in a Letter of my own a Copy of which I here send to every Deanery directing it to some prime Minister of that Deanery and making the apparitor signify to the rest of the Ministers of that Deanery in whose hands those Letters were lodged that they might come and if they pleas'd take a Copy or at least for their directions read them Further though your Lordship has given me no directions or command to do it I have commanded the
certis redditibus percipiendis quaedam assignantur ad suam exhibitionem sustentationem pro certis laboribus oneribus subeundis ad ipsorum vitam c. And I have been told by a good Civilian that such Sine-Cures have been made and given to some Priest in the time of Popery to maintain him at Rome and in his Journey thither that he might buy and learn there the Arts of that cunning Court solicit business and be serviceable to his Country and Friends at home Lastly But if it be demanded concerning the Original of appropriating Parochial Tithes and making Rectories of Sine-Cures I say 1. We never hear of Tithes for many Ages in the Primitive Church In the (g) Extat gr lat in 8vo per Justellum Paris 1610. in Bibliotheca Juris Canonici Veteris per Justellum Par. 1661. Codex Canonum Ecclesiae Universae the most Authentick Book in the World next the Bible which contains the Canons received by the Vniversal Church till the year 451. there is not one word of Tithes The Clergy were then liberally maintain'd by the free oblations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they call'd them of the people The Peoples Charity and kindness to the Clergy was great then and so were their oblations for their maintenance But the case is much alter'd and the people so far from giving freely that they will seldom pay what is by law due sure the people then were much better Christians or we of the Clergy now worse 2. But I find not Tithes and the payment of them established here in England till the end (h) By King Offa's Charter Anno. 786. See Selden of Tithes cap. 8. § 2. p. 198. of the eighth or the middle of the ninth (i) Selden Ibidem § 4. pag. 204. pag. 209. Century and the division of England into Parishes not before Honorius Arch-bishop of Canterbury and the year 636. so that the division of Parishes being so late and Tithes not establish'd till the end of the eighth or middle of the ninth Century 't is certain that the appropriation of Tithes could not be before Tithes and Parishes were established but how soon after they came to be alienated and made Sine-Cures I know not nor have I time to search One thing material in this business of Sine-Cures is that heretofore Donatives and Sine-Cures might be in Lay-mens hands Since our late Act of Vniformity 14. Car. 2. none but a Priest is made capable of them a Lay-man by that Act is made incapable see the § Be it further enacted Next after the Declaration against the Covenant c. I am Sir Your affectionate Friend and Servant T. L. My honour'd Friend IN a former Letter you asked a Question about Pensions paid to others out of Ecclesiastical Livings about the payment of them at home and abroad The Question may be 1. De facto what has been done in this case 2. De Jure what justly might be done Now de Facto 't is evident that Pensions have been paid out of Ecclesâ—astical Livings 1. To the Pope as Annatae Primitiae Anni primi fructus or first fruits And I find the Canonists call them in the Neuter Gender (a) Duaâ—â—nus de Beneficiis lib. 6. cap. 4. p. 83. Annuum so that Annuum solvere signifies the same as Annatas primitias aut unius Anni fructus solvere When these Annats (b) Sanctio Pragmaticae cum Glâ—ssis Paris 1613. p. 1009. in Editione ultimâ Paris 1666. p. 468. began how they were (c) Vid dictam Sanctionem Edit 1613. p. 630 631 c. fuse Editionis 1666. p. 465 c. paid and condemn'd at home and abroad the Authors in the Margent tell us especially the Sanctio Pragnatica Caroli 7. Galliarum Regis and the large Glosses upon it in the places cited And to omit others (d) Lib. 6. cap. 3 4. sequentibus Duarenus de Beneficiis has fully handled the business of Annats And you know Cowels Interpreter Verbo Annats and Spelman's Glossary Verbo Annatae give an account of them So does my Lord (e) Institut part 4. p. 120. Cook too In whom we may clearly see that the Story Spelman has out of Platina that Annats were first brought in by Boniface 9. Anno 1400. is untrue for Annats demanded here in England and denied by Ed. 3. in the second year of his reign which was Anno Christi 1327. and so 73 years before But though the Council of (f) Concil Basiliense An. 1431. Sessio 21. Basil damn'd the payment of Annats yet they were paid here till Hen. VIII (g) Statut. 26. Hen. 8. cap. 3. H. 1. Eliz. cap. 4. annex'd them for ever to the Crown Miseris malorum altior sensus I speak this more feelingly because I am to pay the King above 800 l. for these scurvy Popish Annats 2. Besides Decimae or Tenths were paid to the Pope and now to our Kings and are likely to be so for ever for our Statutes call it (h) Statut. An. 2. 3. cap. 35. and in the end of the Sanctio Pragmatica Edite Paris 1613. pag. 1009. we are told that the K. of France has the Tenths which the Pope had before a perpetual Disme and for ever 26. Hen. VIII chap. 3. 3. Besides these there were many other payments out of Ecclesiastical Livings which they call'd Corrodia (i) Othoboni Constitutio Voâ—entes Verbo Liberationes Liberationes so they were commonly call'd at least here in England Now for these Corrodia Liberationes or Pensiones for by all these names they are call'd we may have the whole nature of them explain'd as what they were who might impose them on whom for how long c. in many Authors Forraign and Domestick of our own and other Nations I shall only name a few and in reading them you will find a hundred more cited who writ on the same subject 1. In the Canon-Law which you know better then I Decret Greg. lib. 3. Tit. 39. De Censibus Exact Procurat there are many chap. about this business As cap. Scientes 3. and cap. 7 8 10 11 13 15 c. 2. Panormitan on those Chapters and Cardinal Turrecremata ad Can. Quaesitum est 4. Caus 1. Quaest 3. 3. Linwood Provincial lib. 2. De Rebus Ecclesiae non alienandis cap. ut secundum 2. 4. Othoboni Constitutio Quia plerumqu De his qui pactionem faciunt cum praesentato mihi pag. 105. cum Glossis Johan De Aton Canonici Lincolinensis ejusdem Othoboni Constitutio Volentes Quod nulli Religiosi vendant vel assignent aliis Liberationes seu Corrodia Ita enim habet summarium dictae constitutioni praefixum pag. 126. Col. 3. 5. Cowels Interpreter Verbo Corrodium Spelman's Glossary verbo corrodium 6. Duarenus de Beneficiis lib. 6. cap. 3 4 c. 7. And to omit others Covarruvius Institutionum Moralium Tom. 2. lib. 8. cap. 5 6 7 c. fully
their Ecclesiastical Preferments and all Strangers some few excepted gave one whole years Revenue This Dr. Burnet tell 's you in the 1. part of his History of the Reformation p. 21. And gives you the Authentick Record for it in the end of that first part of his History amongst the Collection of Records lib. 1. num 5. page 7 8. where you will have the motives which moved the Clergy then to give such a prodigious subsidy I can say no more at present save that I am Your affectionate friend and obliged servant Tho. Lincolne A Letter to Mr. R. S. VVHAT you say of our late Antiquities is too true we are alarm'd by many Letters not only of false Latine but false English too and many bad Characters cast on good Men especially on the Anti-Arminians who are all especially Dr. Prideaux made seditious persons Schismaticks if not Hereticks nay our first Reformers out of Pet. Heylin's angry and to our Church and Truth scandalous writings are made Fanaticks This they tell me and our Judges of assize now in Town say no less I have not read one leaf of the Book yet but I see I shall be necessitated to read it over that I may with my own Eyes see the faults and so far as I am able indeavour the mending of them Nor do I know any other way but a new Edition with a real correction of all faults and a declaration that those miscarriages cannot justly be imputed to the Vniversity as indeed they cannot but to the passion and imprudence if not impiety of one or two who betray'd the trust reposed in them in the managing the Edition of that Book I am of your opinion that if good Dr. C. would finish and communicate his animadversions he would do a kind office pâ—us vident oculi quam oculus though I hope we shall being now awakened set those to work about that Book whose eyes and care will be critical enough to see without Spectacles and without partiality to correct the errours which either ignorance or disorderly passions have produced God Almighty bless you all yours and Sir Your most obliged faithful and thankful Servant T. B. Another Letter to Mr. R. S. about the same Subject Sir FOR the Antiquitates Universitatis Oxon. which you mention The Author was one Mr. Wood of Merton Colledge who writ them in English but they were put into Latine at Christ-Church by the Order and authority of the Dean And as you truly observe the Latine is very bad and indeed very (a) In the Epiâ—tâ—e to the King in the beginning of it Commentariis boni consulat is not Latine c. false many times The Translators subscribe the Authors Epistle with his name which in English was Anthony Wood Antonius a Wood had they said Antonius a Sylva it had been Latine but Antonius a Wood is neither Latine nor Sense The truth is not only the Latine but the History it self is in many things ridiculously false p. 114. libri 2. They say that Burgus subtus Stainesmoram is in Cumberland whereas all know that it is in Westmoreland about 20. miles distant from Cumberland In that 2. Book pag. 122. They say that I was born in vico vocato Orton whereas I was born in no Village at all but in a single house two miles from Orton In the 1. Book of those Antiquities p. 285 286. you have a story told in English and Latine to make our Reformation and Reformers ridiculous and in that p. 286. The Translater makes himself ridiculous for his gross Ignorance For speaking of one who was Clericus Signetti as he calls it that we might know what the Signettum was he adds Sigillum ita Regium privatum nuncupamus so that if his Latine and Logick be true the Signet and Privy-Seal are one and the same thing which I believe that Excellent and Worthy Person my Lord Privy-Seal will not allow Mr. Wood who was the compiler of those Antiquities was himself too favourable to Papists and has often complain'd to me that at Christ-Church somethings were put in which neither were in his Original Copy nor approved by him The truth is not only the Latine but also the Matter of those Antiquities being erroneous in several things may prove scandalous and give our Adversaries some occasion to censure not only the University but the Church of England and our Reformation Sure I am that the University had no hand in composing or approving those Antiquities and therefore the Errors which are in them cannot de jure be imputed to the Vniversity but must lye upon Christ-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
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
rights of the People 3. The Elected King at his Inauguration Swears to observe Faithfully those pacta conventa 4. Amongst those Capitulations to which he Swears this is one That if he do not according to his Oath keep those Capitulations then the Archiepscopus Guintisnensis Primate of Poland is privately to admonish him then if he do not mend he is to admonish him more publickly before the great Lords And if he continue incorrigible the Archbishop may send out an Edict to prohibit the Nation to give him Obedience or any part of his Revenue in short to depose him I am Your Affectionate Friend and Servant Thom. Lincolne Coll. Oxon. Aug. 23. 1675. The Bishop being writ to on occasion of a Friends desiring to know whether the Famous saying of Res nolunt malè Administrari of which a Gentleman in London pretends himself to be the Author had not its Origine from Aristotles Metaphisicks to which Venerable Bede in his Philosophical Axiomes refers in his citing the saying his Lordship return'd the following Answer Sir FOR that Axiome of Bede which you mention Entia nolunt malè disponi I have Bedes works and I find amongst his Axiomata Philosophica this Axiome in these words Nolunt entia malè gubernari (b) Beda inter Axiomata Philosophica Tom. Operum 2. pag. 151. litera N. But for the second Book of Aristotles Metaphysicks to which it seems your Book refers there is no such Axiome there Nor any thing that may give any ground for it unless they may relate to one passage in that second Book where speaking of the difficulty to understand some things he says (c) Aristotelis Metaph. lib. 2. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the cause of that difficulty is not in the things themselves but in us We through the weakness of our understandings may mistake and several Men may have several Opinions of the same things but the nature of the things is fix'd and the same though Men by mistake may think otherwise Whereas you say that there is a Gentleman in your great Town who pretends to be Author of that Axiome I do confess you have in your Town many Errors more impious but hardly more ridiculous For venerable Bede dyed in the Year 735. that is 949. since and Bede as by his Works is evident has that Axiome in terminis so unless that Gentleman be Older than Bede which I believe he is not he cannot be Author of that Axiome I shall say no more save that you may and I hope will believe that I am July 29. 1684. Your Faithful Friend and Servant T. L. A Letter of the Bishop about Natural Allegiance and of Kingly Power being from God and Confuting my Lord Shaftsbury's Speech in the House of Lords for the contrary c. Sir IN your Letter you desire some things of me which jure tuo you may command 1. That I would name to you some of our Divines who have ex professo writ of natural Allegiance To this I would say 1. That what our Lawyers say I doubt not but you well know yet let me commend to your perusal if you have not met with it before Spelmans Glossary who was neither professed Lawyer nor Divine yet a very learned Antiquary and has said some things of Allegiance which are considerable in his last Edition Printed Anno. 1664. under the word Fidelitas For though he have the word Allegiancia in his Glossary yet he has nothing upon it there 2. For Divines it belongs to them to speak of Kings and the Allegiance due to them only so far as they have Scripture for their Rule Now which of our Divines have writ of the Natural Allegiance due to Kings I do not at present remember nor in the extraordinary trouble and business I now am have I time to inquire Sure I am 1. That no Common-wealth or any such popular Government is ever heard of or once nam'd in Scriptures Though the Author of Oceana I think Harrington was his name and his party say That God by Moses Established his People in a Common-wealth But this they say in contradiction 1. To the Learnedst Jews Josephus Philo c. who say it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Government wherein God himself was King a Theocratia or a Divine Monarchy Wherein God himself was King not only in a general way as he is King of all the World but to the Jews particularly as much and as particularly as the Kings of England or Spain are to their Kingdoms For 1. God (a) 1. Sam. 8.7 himself says he was their King 2. And Samuel (b) 2. Sam. 10.19 and 12.12 tells them so too 3. God was a particular Lawgiver to the Jews not so to any other Nation he personally gave them all their Laws 4. He did personally appoint his Viceroys and Deputies Moses Josua c. 5. God did receive all their appeals and personally answered them by Urim c. Again Divines may evidently conclude out of Scripture That Kings and their Royal Power is 1. A Deo jure divino 2. Non a Populo no not in Elective Kingdoms as in Poland for in the Elective Kingdoms designatio personae may be in the People Yet Collat. Authoritatis Regiae est a solo Deo 3. Non a Papa 4. Non a Lege My Lord 〈…〉 House in a long Speech to prove Kings were not jure divino told us that Kings were A lege it was the Law that made them Kings which was Seditious and Ridiculous For I would gladly know who made that Law which made the Kings Certainly the King did not make it for that Law which made the King must of necessity precede and be before the King who had his Royal Power and Kingly Office from that Law Nor was there ever in this Nation any other Power to make such a Law For this Nation so far as we have any History that mentions it was ever Governed by Kings So in the times of the Brittains Romans Saxons Danes and Normans Kingly Government was Established here Sed transeat cum caeteris erroribus I am Sir Your Affectionate Friend and faithful Servant Tho. Lincolne A Letter answering some Queries about Abby-Lands and about the Opinions of Calvin and Luther of the punishing of Hereticks SIR AS to your first Question about the value of Abby-Lands your Calculation is ingenious and if the Revenue was no more than that your Author says the poor Monks had very short Allowance But he who says the whole Revenue of all the Abby-Lands was no more than 261100 l. per Annum is much mistaken for undoubtedly it was far more Weaver in his Antiquities of Canterbury has something of it and Sir William Dugdale in his Monasticon but I neither remember what they say nor have I time to consult them 2. As to your Query What Calvin's Opinion was of burning a whole City for Idolatry in his Commentary on Deut. 13.15
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
them It being most certain that no positive Law of God or Man binds any save those to whom it is given nor them till after a sufficient promulgation 2. And Zechary in that Text expresly says That the Father and Mother of the false Prophet shall thrust him through kill him when he prophesieth Surely Mr. Calvin cannot think that a Father or Mother may kill a Heretique or false Prophet without going to the Judge And indeed Calvin saw this and there says Multo hoc durius est propriis manibus filium interficere quam si ad Judicem deferrent I will give you no further trouble That God Almighty would be graciously pleased to bless you and all yours is the prayer of Your most obliged faithful and thankful Friend and Servant Tho. Lincoln Buckden Jan. 26. 1684. A Letter answering a Question about the Liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Sir FOR your first Question Whether the Protestants in France have Printed any Books against the Doctrine of the Church of Rome I say 't is evident 1. That there have been many hundreds in France eminent in all kinds of Learning who have writ and Printed many things against the Romish Doctrine and Discipline and therefore are by name damn'd in their Indices Expurgatorii Such were to say nothing of Calvin or Beza Casaubon the Lord du Plessis Budaeus Robert and Henry Stephens Carolus Molinaeus Peter du Moulin c. these and hundreds more you may find damn'd in their Indices Expurgatorii 2. It is evident that the Protestants in France till this present King ruin'd them had several Vniversities in their command and under their jurisdsction and Presses and Printers belonging to them Now in those Universities they had publick Professors of Divinity who Read and disputed against every Error in the Popish Doctrine and then in their own Presses Printed their Disputations So in their University at Sedan they usually Printed their Disputations in the Year 1661. A good thick Volume of them was Printed with this Title Thesaurus Disputationum Theol. in almâ Sedanensi Academia habitarum variis temporibus c. And then they set down the Names of the Reverend Professors who at several times did moderate those Disputations And they are these Eight 1. P. Molinaeus 2. Ja. Capellus 3. Ab. Ramburtius 4. Sam. Maresius 5. Alex. Coâ—uinus 6. Lud. Le Blenc 7. Jos Le Vasseur 8. Jo. Alpaeus There are many more such Disputations had at Sedan And in the Year 1641. to omit others there was Printed a great Volume of Disputations in another Protestant University in which you have an express Confutation of all Points of Popery The Title of that great Volume is this Theses Theologicae in Academia Salmuriensi variis temporibus disputatae sub praesidio D. D. Sacrae Theologiae Professorum Lud. Capello Mose Amyraldo Josua Placaeo Salmurii 1641. 3. Besides all this the Protestants in France have many Synods wherein they have made many Canons to set down and explain their whole Doctrine and Discipline and then Printed them in contradiction to the Popish Synods of that Country For your second Question whether the Protestants in France Dedicated any of their Books to their King I do not now remember nor have I time to seek But I shall refer you to a Book which will give you a punctual account of many publick Disputations in France in former times between the Protestants and Papists and that before the King and Popish Bishops The Title of the Book is this Status Ecclesiae Gallicanae c. Londini 1676. Wherein you have an account of the Church of France from the first Plantation of it till the Reformation and thence down to this time to 1668. I am Sir Your affectionate Friend and Servant T. B. Feb. 22. 1685. A Lettter of the Bishop about the French Persecutions and of our Kings relieving and protecting the French Refugees and in which Letter the Popish Tenet of the intention of the Priest as necessary to the validity of the Sacrament is Confuted Sir I Received yours and with my hearty Love and Service return my thanks Though our Gazetts and some Letters told us that the French King was recover'd and abroad again yet I confess I did not believe it And you have given me some Reason why I should not when I consider his greatness I know there is none on Earth can punish him But when I consider his Prodigiously impious and injust Persecution and oppression of his innocent Subjects not only with Unchristian but most Barbarous and inhumane Cruelty I know there is an infinitely powerful and just Judge who can and in his good time will punish him ultor malorum instat a tergo Deus Pagans (a) Acts 28.4 knew it that great and signal Sins would have signal punishments which would follow and speedily fall upon them Raro antecedentem scelestum subsequitur poena pede claudo And when I consider the strangeness of his disease I cannot impute it to any casual or natural distemper in his Body but to the immediate and most just hand of Heaven to manifest his Justice and to demonstrate to the World that the great and most just Judge of Heaven and Earth can and will punish such barbarous and inhumane cruelties And as the Justice of God appears in punishing the impious persecutor so his unspeakable mercy and goodness in providing for those Innocent Persons who for his sake and the Gospel's are unjustly Persecuted For when I consider his Sacred Majesties chearful admission of those poor Persecuted Christians into his protection and his Brief in which are so many gracious expressions of his tender Affection and Charitable Commiseration of their miseries and Afflictions and so many powerful motives to incline his Subjects to a liberal Contribution when I further consider his Majesties not liberal but Magnificent Charity in Subscribing 1500 l. and some others by his example Subscribing 1000 l. some 500 l. some 300 l. some 200 l. c. such Sums as were never subscribed to any Brief before and when I consider the strange chearfulness of all People to contribute with a far more then usual liberality I say when I consider these particulars I cannot chuse but impute such a chearfulness such extraordinary and great Contributions to the Divine Providence and the immediate hand of God making all People willing to relieve their Persecuted Brethren So that the powerful providence of God evidently appears in this French Persecution 1. His Justice in punishing the impious Persecutor 2. His great Mercy in providing by such large Contributions for the Innocent Persons who suffer such Persecutions So that the Persecuted French Protestants are in duty bound and I doubt not but they will do it to acknowledge the gracious and powerful Providence of God and bless his most Holy Name who hath given his Sacred Majesty and his Subjects both ability and a chearful and Charitable
willingness to relieve their necessities However I am persuaded that this most inhumane and Barbarous Persecution of the Innocent French Hereticks as they miscall them will make all sober Papists abhor the Pope and his party who use such Unchristian and Antichristian means to make Proselytes and endeavour to bring Men to the Catholick Faith as they pretend by Dragoons and Imprisonments not by demonstrations and Reasons out of Scripture For my Lord Anglesey's Papers which you mention I should be glad to see them for I well know that he had a great Understanding not only of things Civil and Political but Theological too Concerning the Question you mention of the Intention of the Priest and the dispute about it in the Council of Trent by a Bishop there you have the story in Father Paul's History of the Council lib. 2. pag. 240 241. The Bishop who Disputed excellently well against that Intention of the Priest was as he tells you the Bishop of Minori and that the Fathers did not (a) Father Paul's History of that Council pag. 242. approve his Opinion but that they were troubled and knew not how to Answer his Reasons However the Bishop of Minori did as he tells us in the Margent of that Page 242. a Year after the Council Write a little Book wherein he says that the Fathers of the Council were of his Opinion The truth is they maintain the necessity of the Priests Intention to magnifie the Priests Power and the Peoples dependance on him for if they Anger him he may as is and must be confess'd absolutely damn them For they Confess if he intend not all their Sacraments are absolute Nullities So that in the Eucharist if the Priest intend not to Consecrate it remain Bread still and they then Worshiping it as they do with Latria are the worst Idolaters (b) This is confess'd and prov'd by Costerus the Jesuit in his Enchiridion Controversiarum cap. 8. num 10. pag. 361. Editionis Colon. Agrippin 1587. in the World In short this their Doctrine of Intention is most erroneous and to them pernicious For 1. None in the Papacy who is Married can be so much as morally sure that his Children are not Bastards and every time he lyes with his Wife he commits not Fornication For Matrimony with them being a Sacrament if the Priest did not intend to Marry them then 't is no Marriage and then his Children are Bastards and he a Fornicator in begetting them 2. And once more notwithstanding their pretended Infallibility they can never be so much as morally certain that there is one true Christian in their whole Church For if those who Baptize do not intend it they are not Baptized and so not Christians and whether they intend or no is impossible for any save God who knows the Heart to know and therefore it is impossible to know that any in their Church no not the Pope is a Christian However this I am sure of that I am and intend to be Your affectionate Friend and Servant Thom. Lincoln Bugden April 20. 1686. A Letter of somewhat falsly and maliciously brought in in the Body of the Canon-Law My Honoured Friend FOR the Gloss you mention on the Can. Quoniam Dist 10. give me leave to tell you 1. That in an old Edition of the (a) Edit Paris An. 1522. Canon-Law with the Gloss and Case there is not one word or any mention of Cyprian or Julian 2. In the Edition of that Law with the Gloss and Case (b) An. 1612. at Paris which it seems you follow there is mention of Cyprian and Julian too 3 If you consult a Late (c) Edit Lugduni 1661. Edition of the Corpus Juris Canonici without the Gloss and many considerable Additions you will find several Notes subjoyn'd to that Canon Quoniam Dist 10. For instance 1. That in some Printed Copies of the Canon-Law the Title prefix'd to the Can. Quoniam was this Cyprianus Julio Imperatori which is ridiculous it being impossible that Cyprian should write to Julius the Emperor who was dead almost 300 years before Cyprian was born 2. In those Notes we are told that in all the Manuscripts one in the Vatican excepted the word Imperatori was left out and in one Manuscript Copy it was Cyprianus Juliano Episcopo whence it seems some ignorant Transcribers had made it Cyprianus Juliano Imperatori and yet Cyprian was dead at least 100 years before Julian was Emperor and so was not like to write to him 3. In those Notes above (d) In Edit Lugd. 1661. mention'd in some Antient Copies 't is Cyprianus Episcopo Jubiano 4. The Premises consider'd that there is such great difference and various readings of that Gloss as 1. Cyprianus Julio Imperatori 2. That the word Imperatori was in no Manuscript Copy save one 3. That in some Copies it was Cyprianus Juliano Imperatori 4. In others Cyprianus Juliano Episcopo 5. In others Cyprianus Jubiano Episcopo 6. In others as in the Printed Edition at Paris 1522. there is no mention at all of Cyprian Julian or any Emperor So that nothing is or can be certainly concluded as to Julian's being Pontifex and the Glossator calling him so from such various and uncertain readings 5. That the Roman Emperors and antiently all Kings were Sacerdotes Pontifices (a) Can. Cleros Dist 21. Gratian out of (b) Etymol l. 7. cap. 12. Isidore tells us in these words Ante autem Pontificeâ— Reges erant nam majorum haec consuetudo fuit ut Rex esset Sacerdos Pontifex inde Pontifices Romani Imperatores appellabantur At the beginning of the World and till Moses his time when God annex'd the Priesthood to Aaron and his Family Imperium Sacerdotium were in Primogenito And after our blessed Saviour's time the Priesthood was in the Apostles and their Successors yet the Pagan Emperors kept the Sacerdotium in their hands and were call'd Summi Pontifices but when the Emperors became Christians with the Gloss he mentions out of Cyprian tho' Cyprian was dead before Constantine and any Christian Emperor but cites no place in Cyprian to prove it 6. For the Glossator honest John Semeca if you consult the Paralipomena ad Abbatis Vespergensis Chronicon ad Annum 1256. pag. 332. you will find high commendations of him and his Gloss that he was Praepositus Halberstatensis and was an excellent Dr. of the Laws and excommunicated by Clemens the 4th who was made Pope An. 1264. but both the Pope and he died shortly after and so with their Lives that Quarrel ended I am Sir Your affectionate Friend and faithful Servant Tho. Lincolne Sir P. P. having observed many to look with an evil Eye on the Clerical Revenue and that in the considering of the affluent Quota the Levitical Tribe had allotted to it by the Divine Wisdom yet of the Proportion that the Number of the Levites held with the Number of all the
were promised and by agreement contracted for to It was Lopes Jew call'd â—he Queens Physician one who undertook to Poyson the said Queen These are good Summs imploy'd to impious and bad purposes and are rais'd sometimes by the Jesuites themselves who are very Rich though they have vow'd poverty sometimes by the Pope the King of Spain Regulars of other Orders besides the Jesuites or our English Papists for all concurr to propagate the Catholick Cause God Almighty confound their Conspiracies and though we deserve it not preserve the bleeding Church and Nation Tuus T. L. A Letter Censuring the Trent Council's denying the use of the Cup to the Laity in the Eucharist My honour'd Friend IN answering to yours I shall acquaint you that in the Chapter and Session of the Trent Council you mention it is determin'd that it is not necessary that Lay-men and Priests who do not Consecrate should receive the Cup because say they there is no Precept which requires Communion in both kinds and therefore the Church has power salvà Sacramentorum substantiâ to add and take away some things in the administration of them But 1. It is evident in the Text that our Blessed Saviour expresly commands that they should all have the Cup Drink ye ALL of it Mat. 26.27 he does not say so of the Bread but only take eat so that they might with some more pretence have taken away the Bread 2. It is also certain that to drink the Cup is as much of the Substance of the Sacrament as to eat the Bread For as Meat and Drink are substantial parts of our food to nourish our Bodies in a natural way so the Bread and Wine in the Sacrament are substantial parts of our food to nourish our Souls in a Sacramental and Spiritual way 3. If there be 20 Priests at the Mass in the Church of Rome only one of them he that Consecrates receives the Cup And yet at the Institution there were 12 Priests the twelve Apostles none of which did Consecrate and yet all receiv'd the Cup Mark 14.23 So that it is very observable that concerning the Bread it is only said Take eat this is my Body But there is nothing express'd in any of Gospels that he bid them all eat or that they did all eat Whereas for the Cup we have 1 an express command in Matthew Drink ye All of this 2. And St. Mark as expresly tells us they did ALL drink it And therefore the Church of Rome had ill luck to take away the Cup seeing they might have taken away the Bread with less scandal to their Cause for acting against the express commâ—nâ— of our blessed Saviour who does 〈◊〉 expresly command them all to eat the â—read 2. But besides this Institâ—tion of the Sacrament in both kinds aâ—â— Christian Churches in the World both Men and Women Clergy and Laity receiv'd it in both kinds for above 1100 years after our blessed Saviour and all Christian Churches except Rome do so to this day That all in the Roman Church receiv'd in both kinds to omit many others we have the most signal Testimony of Cardinal Bona who is yet living or lately dead for there is an Epistle of his to the Bishop of Condom's Book dated Jan. 1672. This good Cardinal expresly says what I have done as you may see in his own words in the (a) SEMPER VBIQVE ab Ecclesiae primordijs usque ad saeculum 12. sub specie panis vini communicarunt fideles caepitqu paulatim ejus saeculi initio usus Calicis obsolescere plerisque Episcopis eum populo interdicentibus ob periculum irreverentiae effusionis Card. Bona. Rerum Liturgicarum lib. 2. Cap. 18. pag. 492. Editionis Romae 1672. Margent But they tell us that the whole humanity of our Blessed Saviour Body and Blood is in the Host and so the Laicks have the blood in that Host or Wafer Though this be a stupid and prodigious errour yet admit it that the whole body and blood of our blessed Saviour be in the Wafer or Host as they call it yet certainly they do not what our blessed Saviour requires drink the blood in that dry Wafer I am Sir Your Affectionate Friend and Servant T. L. A Letter charging the Tenet of the lawfulness of the burning Heretical Cities on the Church of Rome Sir IN obedience to your Commands I shall return some answer to the Queries you propose 1. Then when you inquire whether the Church of Rome may be justly charged with that Doctrine of burning Towns wherein Hereticks are though many Catholicks be in them I answer 1. That old Abraham as honest and just as the Pope no â—isparagement to his Holiness thought it (a) Gen. 18.23 24 25. unjust for God himself who is infinitely just and good to burn Sodom had but ten or any just Men been in it 2. But the Pope thinks otherwâ—se and I believe we may justly say it not only on him or particular Papists but to the Popish Church For 1. It is certain that their Canonists generally even the most approved and greatest of them such as John Semeca the Glossator on Gratian Cardinal Turrecremata c. hold and vindicate that Opinion The (a) Can. si audieris 32. Cap. 23. l. 5. Canon which you mention is taken out of Moses his (b) Deut. 13. Law by which Cities were to be burnt for the Idolatry of some And though Cardinal Turrecremata as you well know says truly that that was a Judicial Law and bound the Jews only to whom only it was given yet he adds that in the New Testament (c) DEBENT LONGE MAGIS in Nov. Testamento talia praecepta institui instituta servari Ad dictum Can. Si audieris §. 3. MUCH MORE OVGHT there such a Law to be MADE against Hereticks and OBSERV'D Now this Doctrine has never been condemn'd or censur'd as erroneous by the Church of Rome and then quae non prohibet peccare cum possit jubet Consult all their Indices Expurgatorij the Spanish Belgique that of Portugal c. And if you find that Doctrine damn'd in any of them I will recant 2. Nay 't is so far from that that the Books which assert this Doctrine are publish'd with the approbation and commendation of their Censores Librorum who are appointed by their Church by the (d) Nulli liceat imprimere quosvis libros de re bks sacris neque illos vendere aut apud se retinere nisi prius examinati probatique ab ordinario c. Câ—ncil Trident. Sess 4. In decreto de Editione usu sacrorum librorum Decree of the Trent Council to examine all Books which write of Sacred Things and meddle with Scripture as this and all their Canons do and not to permit them to be printed sine Licentia Superiorum without the care and approbation of their Superiours So that it is evidenâ— that the Books which maintain this Doctrine
that 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
words and deeds exhort us to kill Hereticks Whereas 1. There is not one word in Cyprian or the Texts of Scripture he cites which any way concerns Hereticks or Heresie but only concerning Idolaters and Idolatry which are things of a far different nature 2. Had Gratian consider'd and understood what immediaâ—ely follows there in Cyprian which he cunningly and knavishly leaves out he might have clearly seen that Cyprian neither said nor meant that our blessed Saviour did by deeds and words exhort to kill Hereticks but that which Cyprian truly says our blessed Saviour did by words and deeds exhort to was that Christians should patiently suffer and by no means renounce the Gospel by serving Idols and Idolatry For after these words with which Gratian ends his Canon Christus veniens non verbis tantum nos hortatus est sed factis there should be only a comma after factis though Gratian does make a full point as if it concluded the sentence It immediately follows in Cyprian thus Non verbis tantum nos hortatus sit sed factis post omnes injurias contumelias passus crucifixus ut nos PATI ET MORI EXEMPLOSVO DOCERET ut nulla sit homini excusatio PRO SE pro Christo non patienti cum ILLE passus sit PRO NOBIS c. That which Cyprian says Christ taught us with words and deeds was not that we should kill Hereticks as Gratian would have it but that we should willingly suffer in defence of the Gospel against Idolaters And it is a signal place to this purpose where our blessed Saviour himself tells us That when the Samaritans would not receive him who were Hereticks and Idolaters too and James and John would have had Fire from Heaven to consume them our blessed Saviour rebuked them and said (a) Luc. 9.5 That the Son of Man was not come to destroy Mens lives but to save them How his pretended Vicar and his Canonists will justifie their Murthering Hereticks and Burning their Cities Ipsi viderint One place I confess they have in the Epistle to Titus which if the ridiculous Monk may interpret it will do their business This place is Titus 3.10 where the words in their vulgar Latine being these Haereticum devita which we render Reject or avoid an Heretick But the honest Monk who understood no Greek and little Latine by making two words of one proves from that Text that Hereticks must be kill'd For says he it must be read thus Haereticum de Vita tolle c. I am Sir Your affectionate Friend and faithful Servant T. L. A Letter to the Earl of Anglesey of the Council of Trent not being receiv'd in France Right Honourable and my very good Lord. I Understand by a Letter from my Ancient and Worthy Friend Sir Peter Pett that your Lordship who may command desires me to give you satisfaction as to this Question Whether the Trent Council be received in France And though I dare not undertake to give your Lordship satisfaction yet in obedience to your Lordship's Command I shall venture to say a few things My great Age and Infirmities and my little time disabling me to say more I say then 1. That Father Paul of Venice that great Scholar and Statesman who had intimate familiarity with the most eminent French Statesmen and Scholars both at Venice and Paris Father Paul I say tells us in (a) Vide Interdicti Veneti Historiam per Paulum Sarpium pas 4. 58. Print That the Trent Council was not receiv'd in France in the Year 1616. 2. The famous Peter de Marca Archbishop of Paris (b) Marca de Concordia Sacerdotii Imperii lib. 2. cap. 17. §. 6. pag. 133. Col. 7. tells us That in the time the Trent Council sate when it evidently appear'd that by the Treaty of the Trent Council the Liberty of the Gallican Church was in quam (c) Pet. de Marca ibidem plurimis capitibus in very many particulars destroyed The Ambassadors of Henry II. and Charles the IX left the Synod being call'd home by their Kings and so did the French Bishops too as Father Paul in the Hist of that Council tells us and complaining in the Council that the Liberty of the Gallican Church regia dignitas erant imminutae their recess from and leaving the Council help'd the French Pretences and was a good reason as Marca there proves non admittendae Synodi why they did not receive the Council 3. The same Marca in the same places tells us (d) Marca ibidem pag. 133. col 1. Totius cleri Gallicani comventus Concilii Tridentini promulgationem à Regibus nostris supplicibus libellis postulaverit ea lege ut ea capita exciperent quae libertatibus Ecclesiae adversarentur Quorum desideriis principes toto hoc negotio saepe in consilium prudentissimorum relato se accommodare non potuerunt That the whole Clergy of France in their Synods did most frequently petition their Kings that they would publish and receive the Trent Council excepting those things which were repugnant to the Liberties of the Gallican can Church yet their Kings tho they consulted the wisest of men about that business would never grant their Petition nor publish or receive the Trent Council with the exception whence it is evident if that great Arch-bishop say true that the Kings of France would never receive any of the Trent Council no not that part of it which was not against the Liberties of their Church or their King's Regality 4. And hence it evidently appears that the Learned Marca does contradict himself For in the same (e) Pag. 133. Col. 1. Concilii Tridentini Definitiones fidei ad missae sunt Edicto publico quod ea de relatum est Anno 1579. page and Column and the two first lines of it he says That the Definitions of the Council of Trent concerning Faith were admitted in France by a publick Edict Anno 1579. which must be in the 6th year of Henry the III. of France and yet he tells us in the same page and Column That altho the whole Clergy of France did most frequently petition their Kings to promulgate and admit only that part of the Trent Council which was not against the Liberties of the Gallican Church if these Words mean any thing they must mean the Definitions of Faith which Marca says were received by the Edict 1579. Yet their Kings would never admit any of it And if their Kings would never admit any of it tho the whole Clergy did petition them to do it then it was not admitted by any publick Edict in the 6th year of Henry the III that is in the year 1579. 5. And that which makes this more certain and evident that the Trent Council was not received in France Anno 1579. which Marca says appears by Thuanus a Witness beyond all exception who assures us that the Trent Council was not receiv'd in France Anno Dom. 1588.
and therefore not in the Year 1579. as Marca saith For that Excellent and most Faithful Historian tells us That at (a) Thuanus Hist Tom. 4. lib. 94. pag. 361. Magno caloris aestu contentio de Tridentina Synodo promulganda toties agitata denuorenovata est that time Anno 1588 The business of promulging and receiving of the Trent Council in France was earnestly press'd and tho it had been long desired yet the receiving of it had been always (b) Novis difficultatibus subortis promulgatio Synodi tam diu expetita retardaretur Ibidem hinder'd And how stoutly the promulgation of it was then opposed the same Thuanus there tels you But that the French do not now receive the Trent Council not in rebus fidei may farther appear 6. The whole Clergy of France declare 1. That (c) In their Assembly March 19. 1682. a Council is above the Pope 2. That he has no power in Temporals in any Princes Dominions 3. That he has no power to depose Princes 4. Nor to absolve Subjects from their Oaths of Allegiance 5. That he is not Infallible And tho the Pope declare by his Bull that all those are (d) Bulla data Romae 11 April 1682. Improbamus rescindimus cassamus c. null yet the French King ratifies (e) In an Edict registred in Parliament 23 Marcb 1682. and confirms them all Now these Five Propositions contradict many things in the Trent Council which are de fide at Rome 7. There is a (f) The Acts of the General Assembly of the French Clergy in the Year 1685 c. That 's the Title of the Book Book lately made by the General Assembly of the French Clergy and presented to the King July 14 1685. In which Book they cite in the Margent their new Trent (g) This Trent Creed in most of the Editions of the Trent Council is at the end of the Council but in the Edition at Antuerp 1633. which is the best it is in the Body of the Council Sess 24. pag. 450 451. Creed that is some part of it For the last of it they cite is pag. 38. of that Book and leave out the last part of that Creed which is contained in these Words Caetera item omnia à sacris Canonibus oecumenicis Conciliis ac praecipue à sacrosancta Tridentina Synodo tradita definita declarata indubitanter recipio ac profiteor simulque contraria omnia Haereses quascunque ab Ecclesia damnatas rejectas anathematizatas ego pariter damno reiicio anathematizo Hanc veram CATAOLICAM FIDEM extra quam nemo salvus esse potest quam in presenti sponte profiteor veraciter teneo eandem integram usque ad extremum vitae spiritum constantissime retinere confiteri atque abillis quorum cura ad me in munere meo spectabit teneri doceri praedicari quantum in me est curaturum Ego idem N. spondeo voveo juro c. These be the Words which the French Clergy leave out in their Book above mention'd And great reason they had so to do for if they admitted this part of the Trent Creed then goodnight to all the Liberties of their Gallican Church For 1. By this part of the Trent Creed they are bound to believe and profess OMNIA à concilio Tridentino traditâ definita declarata c. 'T is not only matters of Doctrine and definitions of Faith but OMNIA definita tradita And 't is most certain that the Council intended both matters of Discipline and Doctrine 2. In the foresaid words of their Trent Creed a firm belief is required to be given OMNIBUS in Conciliis Oecumenicis traditis And then all their Liberties of the Gallican Church are gone For their Sanctio pragmatica which is the authentick comprehension of them is damn'd and abrogated by Leo (a) In Bulla data Romae 14 Cal. Jan. Anno 1526. X. approbante Concilio In their General Lateran Council 3. By the words of this Creed they are to receive OMNIA in sacris canonibus tradita and then fare-well to all their Gallican Churches Liberties For their Sanctio pragmatica is expresly (b) Extravagant communes lib. 1. Titulo 9. De Trig. pace cap. 1. damn'd and abrogated in their Canon-law by a Bull of Pope Sixtus quartus 4. Again the Words above mention'd which the French Clergy left out of their Book are a part Fidei Catholicae extra quam non est salus And therefore if the French do not receive as questionless they do not this part of the Trent Creed then 't is evident they do not receive what P. de Marca would have us believe Definitiones fidei Concilii Tridentini Obj. But Sir P. Pett mentions Cabassatius in his Letter that the Trent Council was received in France Anno 16â—5 Sol. I confess he says that it was receiv'd that year in Generali conventâ—s Gallicani Cleri (c) Notitia Conciliorum per Joh. Cabassutium Lugduni Anno 1672. pag. 720. sub Ludovico 13. But 1. Father Paul of Venice a far more credible Author says it was not received Anno 1616. and so it could not be received Anno 1615. 2. He says it was received that year a Clero Gallicano sub Ludovico 13. But he does not say that the King received it only the Clergy received it And Pet. de Marca in the places above quoted expresly says That the Clergy very frequently petition'd their Kings to receive that Council but their Kings as Marca grants would never give their consent without which consent it could (d) Decreta conciliorum legis Vim in Gallia non habent nisi recepta a clero regia authoritate munita Marca de concord Sacerd. Imperii lib. 2. cap. 17. §. 7. pag. 133. not be received in France That God Almighty would be graciously pleased to bless your Lordship your Noble Family and Friends is and shall be the Prayer of My Lord Your Lordships most Obliged Thankful and Faithful Servant Thomas Lincoln Another Letter to the same Person of the same Subject Right Honourable and my very good Lord SInce my last Letter I have remembr'd and found a passage in an excellent French Historian which will be of signal use to make it appear that the Trent Council was never received in France The Historians Name is Barthol Gramondus The Title of his Book this Historiarum Galliae ab Excessu Hen. 4. libri 18. Authore G.B. Gramondo in sacro Regis Consistorio Senatore in Parliamento Tolosano Praeside Tolosae 1643. In this Book Gramondus tells us that in the (a) pag. 57. Year 1615. the year in which Cressie out of Cabassutius says the Clergy received the Trent Council There was a Convention of the three Estates In which the receiving and Promulgation of the Trent Council was (b) Proposita a clero Concilii Tridentini promulgatio molliendae invidiae adjecta est haec
Clausala Sine praejudicio Coronae Regiae libertatum Gallican e Ecclesiae c. pag. 57 58. proposed by the Clergy and to mollifie the matter and make it pass more easily they added this Clause That the Council might be received only so far as it was not prejudicial to the Kings Royal Crown and dignity and the liberties of the Gallican Church The Clergy were zealous for it to pass and as Gramondus says Cardinal Perron spoke elegantly and learnedly for it After long debate about the reception of that Council especially between the Clergy and the third Estate the Issue was That the third Estate carried it against the Clergy and the reception and promulgation of the Trent Council was absolutely rejected (c) pag. 69. Praevaluitque Clero populus says Gramondus who yet as appears by his words in the same 69. page that it might have been received with that Clause which was added Where it is evident 1. That when (d) Notitia Conciliorum pag. 720. Cabassutius names only a (e) Anno 1615. in general conventu Gallicani Cleri Ibidem pag. 720. Convention of the Clergy in that Year 1615. as though that had been all yet it was Conventus trium regni Ordinum a Convention of the three Estates which is the greatest and Supream Convention of France equal to our Parliament as is certain and in Gramondus (f) pag. 58. c. evident 2. When Cabassutius says the Trent Council was received in that general Convention of the Gallican Clergy De Marca Archbishop of Paris a person of far more Learning and Authority than that pitiful Monk says and evidently proves that no such Convention of the Gallican Clergy had any Authority to receive or Promulgate the Trent Council or any other Council they might approve and as they did desire the reception of that Council but receive it they could not 3. Lastly it was so far from being received as Cabassutius dreams by the Convention of the French Clergy that it was absolutely rejected by the supream Convention of the three Estates and that after a long and free debate It is true and from the best Historians notoriously known that not only in France but in England while Popery prevail'd here the Clergy were generally more for advancing the Popes than maintaining the just Prerogatives of their own Kings or the Rights of the Laity Because as by the Clergies help and assistance the Pope grew greater so their Jurisdiction and Revenues were increas'd by the Pope So Anselm and Beckett were zealous for the Pope and very Disobedient if not Traiterous to their King therefore the Pope assists them with his Power and Favours while they live and Canonizes and makes them what their virtues could not Saints after their Death That God Almighty would be graciously pleased to bless your Lordship your Noble Family and your Friends is the Prayer of My Lord Your Lordships most obliged thankful and faithful Servant Thomas Lincolne September 1677. Received from the Bishop in a Letter an account of the Numbers of the Conformists Nonconformists Papists of the Age of Communicants with the Proportions of their Numbers to one another in the several Diocesses in the Province of Canterbury which Survey of their Numbers was taken by the Bishops in the Year 1676. by direction from His Majesty King Charles the Second together with the nine Paragraphs of Remarks made by some imploy'd in the Survey IN the taking of this Survey or account we find these things remarkable 1. That many left the Church on the late indulgence who before did frequent it 2. The sending forth these enquiries hath caus'd many to frequent the Church 3. That they are Walloons chiefly who make up the Number of Dissenters in Canterbury Sandwich and Dover 4. That the Presbyterians are divided some of them come sometimes to Church Therefore such are not wholly Dissenters upon the third Enquiry 5. A Considerable part of Dissenters are not of any Sect whatsoever 6. Of those who come to Church very many do not receive the Sacrament 7. At Ashford and at other places we find a new sort of Hereticks after the Name of Muggleton a London Taylor in number Thirty 8. The rest of the Dissenters are Presbyterians Anabaptists Independants Quakers about equal Numbers only some few Self-willers professedly 9. The Heads and Preachers of the several Factions are such as had a great share in the late Rebellion The Number of  Conformists Non-conf Papists Canterbury 59596 6287 142 London 263385 20893 2069 Winchester 15â—937 7904 968 Rochester 27886 1752 64 Norwich 168760 7934 671 Lincolne 215077 10001 1244 Ely 30917 1416 14 Chichester 49164 2452 385 Salisbury 103671 4075 548 Exceter 207570 5406 298 Bath and Wells 145464 5856 176 Worcester 37489 1325 719 Coven and Litch 155720 5042 1949 Hereford 65942 1076 714 Glocester 64734 2363 128 Bristol 66200 2200 199 Peterborough 91444 2081 163 Oxford 38812 1122 358 St. Davids 68242 2368 217 Landaffe 39248 719 551 Bangor 28016 247 19 St. Asaph 45088 635 275  Total 2123362 93154 11870  93154    11870    2228386   The proportion of the Numbers of  Nonc to Conf. as 1. to Papists to Conf. as 1. to Both to Conf. as 1. to Pap. to Non-conf as 1. to Canter 9. R. 3013 419 R. 98 9 r. 1735 44 r. 39 London 12. R. 12669 127 R. 622 11 r. 10803 10 r. 201 Winch. 19. R. 761 155 R. 823 17 r. 113 8 r. 160 Roch. 415. R. 1606 445 R. 46 15 r. 646 27 r. 24 Norw 21. R. 2146 251 R. 339 19 r. 465 11 r. 553 Lincol. 21. R. 5056 172 R. 1109 19 r. 1422 8 r. 49 Ely 21. R. 1181 2208 R. 5 21 r. 887 20 r. 2 Chich. 20. R. 124 129 R. 399 17 r. 935 6 r. 142 Salisb. 25. R. 1796 189 R. 89 22 r. 1964 7 r. 239 Exceter 38. R. 2142 696 R. 162 36 r. 2326 18 r. 42 Bath Wells 24. R. 4920 826 R. 88 24 r. 696 33 r. 48 Worces 28. R. 389 52 R. 101 18 r. 697 1 r. 606 Covent Lich. 30. R. 4460 79 R. 1749 22 r. 1918 2 r. 1144 Heref. 61. R. 606 92 R. 254 36 r. 2602 1 r. 362 Glocest 26. R. 296 505 R. 84 25 r. 2449 18 r. 59 Bristol 30. R. 200 332 R. 132 27 r. 1487 11 r. 11 Peterb 43. R. 1961 591 R. 111 40 r. 1684 12 r. 125 Oxford 34. R. 664 108 R. 148 26 r. 1332 3 r. 48 St. Dav. 28. R. 1938 314 R. 104 26 r. 1032 10 r. 198 Land 54. R. 422 71 R. 147 30 r. 1148 1 r. 168 Bangor 113. R. 95 1474 R. 10 105 r. 86 13 St. Asa 71. R. 3 163 R. 263 49 r. 498 2 r. 85  T. 22. R 73974 178 R. 10502 19 r. 1906 7 r. 10064 It is here thought fit to acquaint the Reader that the Bishop having sent this Copy of the Survey to Sir P.P. he making
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
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
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
had of Antiquity Sacred or Civil of Councils and Fathers or Learned Mens Animadversions upon them nor in any great Skill he had in several Tongues and Languages c. But his Excellency wherein he excell'd many if not most Writers did arise from and consist in his Logick both natural and by exceeding great industry acquired Natural Logick I call that natural Ability which all men except Lunaticks and Mad Men have to argue rationally and prove conclusions from Principles better known to them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ratio and whosoever argues so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Logician Thus all Men even the poorest Country People who have no Learning Latine nor any Language but their own have a Natural Logick and of this Natural Logick our blessed Saviour (a) Math. 16.23 speaks to the Jews and approves it But that Logick in which Mr. Chillingworth's excellency did principally consist was his acquir'd Logick he industriously Studied it finding the exceeding great use of it especially in Controversies of Religion Logick and that only makes a Man to write so that his Arguments shall be 1. Consequent 2. Evident For that and that only enables a Writer really to know whether the premises do indeed infer the Conclusion or otherwise are false or fallacious and Sophistical and not truly Logicall and concluding Arguments And for this Mr. Chillingworth after an industrious and diligent reading Aristotle's and Crakanthorp's Logick who were best able to instruct him was of greater ability to judge truly than most if not all the Writers I have yet met with Besides Mr. Chillingworth in all his Disputes against Popery draws his Arguments not from Fathers or Councils though in several things they may be of good use though they be not Infallible but from the Sacred Scriptures which being of Divine Authority and Infallible are a sure and just ground of that confidence we are speaking of For the second thing above mention'd to wit Evidence it is to be consider'd that Method is a part of Logick and by it any Writing may become evident if the propositions be placed in that Method and Order of Nature in th◠Writings which they have one to another in relation to themselves that so that Proposition or Medium be placed first which in its own Nature is first and that second which immediately depends upon it and so the third c. For when Propositions or Mediums are so plac'd that their mutual dependance one upon another does appear this makes the reasons evident and though orherwise they may be consequent yet they will be confused and inevident I have known some Learned Men who sometime bring Reasons which are indeed consequent yet for want of a due Method and order of the Mediums and matter of those Reasons are confused and inevident and put the Reader to a great deal of trouble to find out the Consequence Pardon this rude Scribble and as I shall do for you pray for Your Faithful Friend and Servant Tho. Lincoln POSTSCRIPT I Have seen and read a Letter of yours to one Mr. Hale about the Validity of a Marriage between Mr. P. and Mrs. C. wherein you have setled the Question much better I am sure than I could have done Your Reasons and your Learned Quotations from the Law of Nature and Nations from the Civil Canon and our Common Law I doubt not but they may satisfie those who are concern'd in the Case I am of your Opinion and long since was so and now your Letter has confirm'd it BIshop Barlow being so profoundly Learned both in Divinity and the Civil and Canon Law that he was often applied to as a Casuist to resolve Cases of Conscience about Marriage and his Lordship having been by a Divine of his Diocess shown Sir P. P's Letter to Mr. Hale about the matter of Law and Conscience in the Case of the Marriage of Mr. P. and Mrs. C. and having shown his Concurrence with Sir P. P's Opinion about it and his Lordship having so much declared his satisfaction about Sir P. P's performance in the Resolution of the Case it is thought fit for the information of others in Marriage Cases of the like nature that may frequently arise to set down the following Papers and which Conclude with the Bishops further thoughts about the whole matter A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. MR. P. the Elder hired part of Mrs. C's the Elder 's House having with him two Daughters one Son the said C. P. about 18 years of Age Mrs. C. the Elder had a Daughter about the same Age then from home Mr. P. the Elder his Daughters having heard much in Commendation of Mrs. M. C. the Younger desired her Mother to send for her that they might see her before they removed which was intended soon after whereupon her Mother sent for her and about a Fortnight before they went she came home The Young Gentleman soon discovered a great liking of her and applied himself very kindly to her and continued so to do seeking all opportunities for her Company and saying many kind things to her and of her to others so that the Family took notice thereof The third day following they Danced with his Sisters and other Young Gentlewomen and Gentlemen till about two or three in the Morning the Old People being all gone to Bed the Dancing being over and one Mr. F. a Divine in Orders being of their Company one of the Gentlemen took the Eldest Sister by the hand and said we have a Parson here come now let 's be Married so speaking to Mr. F. he began the Matrimonial words which the Gentleman said after him but the Lady would not saying What do you think I 'll have you Then Mr. P. the Younger taking Mrs. M. C. the Younger by the Hand said to F. come Marry us Mr. F. began the words to him to wit Wilt thou have this Woman c. and then I P. take thee M. c. Which Mr. P. said after him and she also in her turn with much persuasion said her part till the Ceremony of the Ring which they wanted and then she endeavoured to go from them the door being open P. the Younger with the said F. press'd along with her into the Hall leaving the Sisters entertained by the Gentlemen in the Parlour and there held her Mr. P. saying We 'll have it all over again for now I have got a Ring which it seems Mr. F. lent him and then Mr. F. said the words of Matrimony again Mr. P. following and when it came to her turn she repeated all after him to the Ring as before which Mr. P. put upon her Finger saying the words after Mr. F. With this Ring I thee Wed with my body I thee Worship and with all my Worldly Goods I thee endow and ending there Mr. F. clap'd his Hand upon his Breast and said Now by my Soul you are as much Man and
Biretti the Italian in the Talents of Dissimulation after he had inveigled your vertuous young Kinswoman according to the forementioned Expressions of Bishop Taylor to marry her very Soul to him and to have her Heart bound up in his did in the Marriage by the Minister and all the Subsequent Acts of the Ratifications of it intend nothing of consent to Marriage and did throughout only intend to debauch her I think a Compensation for your Kinswoman's Dammage ought to be made For according to the Expression used in some Declarations at Common Law by a Woman suing for Dammages there viz. Per quod Maritagium amisit Your Kinswoman's being hindred in future Marriage with another person is obvious to any one's Thoughts and because the commencing a Suit and exhibiting her Libell there will bring the Facts before mentioned the more into the eyes and ears and tongues of the World I account that the weight of her Dammages will not be so great before a Suit begins as it will be afterwards This is all I have to say at present of this Matter I remain Sir Your very Humble Servant P. P. A Divine in the Bishop of Lincoln's Dioces afterward writing to his Lordship to request his Judgment in point of Conscience about the Marriage of Mr. P. and Mrs. C. the Bishop under his hand return'd him the following Answer viz. Mr. Bewerrin I Received your Letter with the Papers you sent with it and this comes with my Love and Due Respects to return my Thanks for your Kindness and Civility to me express'd in it What you say of my willingness to assist my Brethren of the Clergy is true I am and according to my Ability and Duty ever shall be willing to assist them in all their Concerns Spiritual or Temporal Concerning the Case of Mr. Ps. Marriage I am of Sir P. Petts Opinion But if you or any of Mr. P.'s Friends be of the contrary Opinion If I may have their Reasons for it I shall if they be cogent and conclusive submit and subscribe them But if not I shall take them for Objections and endeavour to answer them You in your Letter desire me to state the Case which I cannot clearly and fully do with satisfaction to my self or others unless I have the Reasons of both Parties concern'd which as yet I have not had The very troublesome Circumstances I am now in will not permit me to study the Case with that diligence it requires but if I may have the Reasons against Sir P. Petts Opinion I shall take time to state the Case I can only add That I am Buckden June 6. 1691. Your loving Friend and Brother Thomas Lincolniensis A Letter asserting the King 's not being by Scripture prohibited to pardon Murther Sir I Have received yours and for the Objection Gen. 9.6 He that sheds Mans Blood by Man shall his blood be shed I shall say a few things and leave them to your better judgment and consideration 1. It is certain that there were three Persons and but three which could oblige all the World with positive Laws 1. Adam 2. Noah who were both Capita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Fathers call them Monarchs of the whole World 3. Our blessed Saviour Those three persons had power to make Positive Laws to oblige the whole World 2. What Laws Adam or Noah made who in their times were Fathers of the whole World obliged all their posterity 3. What ever positive Laws God gave to Adam or Noah those Laws did bind them and all the World 4. That God did give any positive Law to Adam to punish Murder with Death we read not nay we read but of two Murderers in the time before the Flood Cain and Lamech and of Cain it was Gods express (a) Gen. 4.15 will that he should not be put to Death though it was a most horrid Murther for killing Abel and for (b) Gen. 4.23.24 Lamech we have nothing in Scripture that he was punish'd with Death or that God had then before the Flood given any positive Law to make Murther Capital 5. But to Noah God did by a positive Law make Death the punishment of Murther and this Law bound him and all his posterity to whom it was sufficiently published as it is to us in Scripture 6. So that he who sheds Mans blood by Man shall his blood be shed That 's the punishment God has appointed for Murther the Murtherers blood shall be shed by Man But then 1. Not by every Man but by the Magistrate No private Man has or ever had power to put any Man to Death though he never so much deserv'd it that the Magistrate only had power to do 2. Nor could every Murtherer be put to Death by that Law given to Noah and so to the World in him for if Noah or any supream power had committed Murther he could not be put to Death 1. Because he had no superior who had power to punish him 2. Because he could not punish himself by taking away his own Life so that all that this Text proves is this The Magistrate might and regularly ought to punish Murther with Death But that the supream power who could not by that Law be punished himself might not in some Cases all Circumstances considered pardon a Murtherer this Law proves not either in express terms or by any good Consequence And this I am the more apt to believe 1. Because it is most certain that there were circumstances and reasons for which our most just God pardon'd Cain as to the punishment by Death so there may be in some Cases such Circumstances which may be just reasons for supream powers who are Gods Vice-gerents to pardon Murther 2. Because I find in Scripture that above 500. years after the giving that Law to Noah Simeon and Levi Jacobs Sons cruelly (a) Gen. 34.25 Murthered the Shechemites and yet were pardon'd neither Jacob nor Isaac who was then (b) Gen. 35.29 living those two excellent and most pious persons executed that Law upon them which had they believ'd it obligatory they would certainly have done As to what you say concerning the Opinions of our own and Foreign Divines in this Case I know there are different Opinions as in other Cases there are and I shall neither trouble you nor my self with them It is not Opinions but Reason which should guide us to the belief of any Conclusion and I believe that there are evident Reasons for the truth I have asserted and then if you tell me of 20. who say otherwise unless they bring good Reason for what they say I shall not much regard them Buckden Jan. 29. 1684. Your most obliged thankful and faithful Servant Thomas Lincolne An Account of Guymenius his Famous or rather Infamous Book apologizing for the Jesuits Tenets about Morals Sir I Received yours and with my Love and Service return my Thanks For what You inquire concerning Amadaeus Guymenius whether he was a
Jesuit or no I cannot resolve you as to that Question Yet this is evident that his whole Book is a Defence of the Jesuits against the Jansenists and others who have writ against the Jesuits Morals and shews that the Jesuits are not to be tax'd for those Opinions as tho they were the first Authors of them when many Catholick Authors as he calls them Schoolmen and Casuists of great note held the same Opinions long before the Jesuits had a Being 2. When you ask of what Authority he is or a Quotation out of him you must know 1. That his Book was condemn'd at Paris by the Sorbon and the Form of their condemnation you have at the end of the Pragmaetique (a) Sanctio Pragmatica Caroli 7. Edita Paris 1666. pag. 1048. 1049. Sanction of Charles the VI. King of France 2. This Censure of the Sorbon is damn'd by no less man than Pope Alexander the VII in his (b) Vide Indicem Librorum Prohibitorum Alexandri 7. jussu Editum Romae 1667. pag. 294. where you have that Bull. Bull dated at Rome 7 Cal. Julii Anno 1665. So that it seems Gyumenius was of no small esteem at Rome when the Pope does è Cathedra damn that Censure of the Sorbon which damn'd Guymenius his Book For the Words of the Bull are Nos motu proprio ex certa scientia nostra deque Apostolicae potestatis plenitudine prefatam Censuram damnamus c. So that it has no little Authority as it seems to Buckden Feb. 21. 1684. Your Affectionate Friend and Servant Tho. Lincoln A Letter about the Papists founding Doninion in Grace Sir I Received yours which was very welcome to me because yours I have this week been in a hurry of business it being Ordination week so till now I had no time with my Love and Service to return my thanks for your kind Letter and the Intelligence communicated in it My humble Service to the Earl of Anglesey who was pleas'd to send me a Copy of the Popes Letter to the French King to incourage and commend him for his impious and Barbarous Persecution of his poor Protestant Subjects I do believe it is true what was by the Earl Subscribed to the Popes Letter Testor hunc Papam esse praedecessoribus similem though some cry him up for his moderation For your Query whether the Papists affirm any where Quod Dominium fundatur in gratia I have here inclosed what I think is evidently true They do believe and in their Authentick Writings profess that Hereticks for denying some Articles of the Popish Faith forfeit all (a) This does evidently appear to omit all other proofs by the Lateran Council under Innocent III. Can. 3. and especially Cap. Ad abolendum 9. Cap. Excommunicamus 13. Extra de Hereticis Dominion and Right to any thing they possess and their life too And if this were not sufficient poor Hereticks in their sense of which number I am one and by God's assistance ever shall be do forfeit not only right to Temporal things here but to Heaven hereafter for they pronounce them eternally damn'd This is evident not only in the Writings of private persons but in their publick and most Authentick Records you know that erroneous and most impious Constitution of Pope Boniface the VIII received into the (b. Cap. Vnum Sanctum 1. De Majorit obedientia Extrab Commun Body of their Law Subesse Romano Pontifici omni humanae creaturae esse omninò de necessitate salutis And this is expresly confirmed by Pope Martin and the Council of Constance where they damn the contrary Opinion as an Error in Wickliff who said (c) Articulus 41. Inter Articulos Wicklefi in Concil Constant damnatos Non est de necessitate salutis credere Romanam Ecclesiam esse omnium supremam And to say no more Leo X. and his Lateran (d) Sess 11. Apud Binnium Tom. 9.155 Council approve and innovate that Constitution of Pope Boniface the III. I am Sir Buckden Dec. 24. 1685. Your Affectionate Friend and Servant T. L. The Substance of a Preface made by the Right Reverend Dr. Barlow Late Bishop of Lincoln to a Discourse concerning the Gunpowder-Treason and the Manner of its Discovery together with the Speech of King James the I. upon that occasion and a Relation of the Proceedings against those Conspirators containing their Examinations Tryals and Condemnations Reprinted 1679. To which are added by way of Appendix several Papers or Letters of Sir Everard Digby one of the Chief Criminals relating to the said Plot. OUR Reverend Author begins by telling us that the said Book was no new but an old approved Book Reprinted by the Counsel and Authority of some Pious and Learned men that 't is no lying Legend or Romance nor any unlicenc'd seditious Pamphlet but an Authentick History of an Impious and Monstrous Roman Catholick Conspiracy or of a Popish containing the Examination Tryal Evident Conviction and just Condemnation of those Popish-powder-Traytors Then proceeding to open the hainousness of the Attempt he tells us that it was a Villany so black and horrid and not only unchristian but so inhuman and barbarous as never had any Parallel in any Age or Nation Jewish Pagan or Turkish nor indeed adds he could have before the Invention of Gunpowder and the cursed Institution of the Order of Jesuits by the Fanatical maim'd Suoldier Ignatius Loyola the World being before both without such pernicious Instruments so set for such a mischief as Gunpowder and without any Order of men so impious as the Jesuits to approve or design and much less to attempt to execute a Villany so manifestly contrary to the Light of Reason and all Humanity as well as to Scripture and Revelation For tho he confesses it true that the Pope and his Party in these last 600 Years have murthered many thousand better Christians than themselves under the mistaken notion of Hereticks by Armies raised purposely and encouraged to such bloody and unchristian Executions as also by their more barbarous and inhumane Inquisitions and premeditated Assassinations as sufficiently appears by their own Authors For that an eminent Writer among which viz Math. Paris in Hen. III. ad annum 1234. pag. 395. tells us of an infinite number of Hereticks viz. Waldenses murthered that our own Arch-bishop Vsher proves out of their Authors that in the space of 36 Years in France only 104747 of the same Waldenses were cruelly slain upon the same account that Dr. Crackanthorp in his Book against the Arch-bishop of Spalata cap. 18. § 19. c. proves no less evidently by their own Historians that about 142990 of the same poor harmless people were in 60 years time murthered by the same bloody Party and in the same Countrey And tho to pass by a Cloud of other Witnesses a prudent and sober Roman Catholick viz. Father Paul of Venice Hist Council Trent 119 120 tells us first of 4000 Waldenses and then