〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De Study Theologiae: OR, DIRECTIONS FOR THE Choice of Books IN THE Study of Divinity. Written by the Rt Reverend Father in GOD, Dr. THOMAS BARLOW, Late Ld Bishop of Lincoln, Provost of Queen's College, and MARGARET Professor of DIVINITY in OXFORD.  
Published from the Original Manuscript, By WILLIAM OFFLEY, M. A. Prebendary of Lincoln, and Domestic Chaplain to His Lordship.  
OXFORD, Printed by LEON. LICHFIELD, 1699.   

TO THE Right Reverend Father in GOD, JAMES, Lord Bishop of LINCOLN.  
MY LORD,  
WHilst others, who are more immediately under Your Episcopal Government, do equally approve and commend Your Generous Disposition, and indefatigable Industry upon all Accounts, to advance the Honour of the most Excellent Church of ENGLAND; I cannot at this unhappy distance be silent, but think myself obliged to mention that great Esteem which Your Lordship entertains for the Memory of many Learned Prelates, who have presided over that Holy See, which Your Lordship at present so deservedly fills: And I am very sensible what an honourable regard Your Lordship in particular has for Bishop Barlow's Memory, which suffered extremely from those 
a Sir P. P. S. W.  two Relick-mongers, who printed a 
b Genuine Remains, etc.  Spurious Book under his Lordship's Commanding Name and Character: And whereas neither Religion or Gratitude were of any force to restrain their Endeavours, from blasting their Great Benefactor's Reputation after his Death, by their publishing of many small Tracts; it was thought necessary for Bishop Barlow's Legatees (to whose Care his Lordship had committed all his own Original MSS.) to undeceive the World, and put a stop to mercenary proceedings, by exposing the Defects of those Papers which were surreptitiously printed: And, I hope, those Reflections, which were drawn up, and published in the Year 1694. by my Brother Chaplain (the late Ingenious Mr. Henry Brougham) and Myself, have been so far serviceable, as to do justice to our Pious Patron's Memory, and to vindicate Ourselves from all Suspicion of being any way concerned in so base an Action, as that of Selling to be Printed many private Papers, with the specious Title of the Genuine Remains of that Learned Prelate Dr. Thomas Barlow, etc.  
My late Lord commanded, that particular care should be taken of all his Original MSS. And that I may with greater ease discharge my Trust, I have lately reposited all Bishop Barlow's Original Writings, in the Archives of Queen's College Library in Oxon, two MSS. only excepted; one treating of Bishop Grosthead's Life and Works, which I left in Your Lordship's Library at Buckden, in its way hereafter to the Library at Lincoln, where the Ashes of that Memorable Prelate are Entombed: The other MS. relating to the Choice of Books in the Study of Divinity, I here humbly present to Your Lordship's Patronage; which Your Lordship has already been pleased in a great measure to grant, by approving of my Design, and giving me good Hopes of Your Lordship's recommending These Directions to the Clergy of Your Extensive Diocese, that they may be acquainted with the smallest part of that Learned Bishop's Study, whose Communicative Presence they were not so happy to enjoy, by his Visiting of them in such a Regular, and Episcopal manner, as Your Lordship has lately done in Your Primary Visitation of Your Diocese. That part of his Sacred Office in our Church, Bishop Barlow often complained he was not able to discharge as he ought: And when he once attempted to visit his Diocese in Person (which he often did by Legal Deputies) by Confirming great numbers of People, at 
a St. Ives, Huntingdon, Buckden, and St. Neots.  Four several Towns in Hunting tonshire, he was necessitated to tell some that then waited on him, That his great 
a 68 when Consecrated, and 85 at his Death.  Age, and Infirmities would not permit him to go through The 
* Five Counties and in half.  several Counties of his Diocese: But to express his Willingness, and Readiness to Confirm, such as wanted Confirmation, his Lordship published an Advertisement at the end of his Articles of Inquiry; upon which many Persons of good Quality came to Buckden, and received Confirmation from him in the Chapel of his Palace.  
How diligent he was constantly to perform all other Duties of his Episcopal Function, none are ignorant, who at any convenient time waited on his Lordship about Matters Ecclesiastical.  
And as his Lordship's repeated wishes were, that the Diocese of Lincoln, might be blessed hereafter more duly with the Solemn Rite of Confirmation; so it was my Duty to attend, whilst Your Lordship performed the Sacred Office, for many Days together, in Your Cathedral Church at Lincoln, and elsewhere, within some Peculiars belonging to that Magnificent Church; particularly at Banbury, where near a thousand Persons received Confirmation the 25th and 26th of September last, some 80 Years of Age, and scarce any under 12, for which Blessing that Ancient Corporation owns itself for ever obliged to Your Lordship.  
May Your Lordship's Exemplary Life, and Doctrine, adorn the Faith and Practice of that 
* Above 1300 Clergy in Lincoln Diocese.  Numerous and Learned Body of Men committed to Your Pastoral Care, is the earnest of his Prayer, who is,  
MY LORD, Your LORDSHIP 's most Obedient Servant, WILLIAM OFFLEY. Middleton Stony, in the Diocese of Oxon, Nou. 24. 1697.   

THE PREFACE.  
I Shall not trouble the Reader with any long Apology for the Publication of the following Directions; only I think it necessary to inform Him, That had not this Method for the Study of Divinity been first printed, and prefixed to many other Papers, which swelled the Book to such a 
* Six Shillings and Six Pence.  Price, that few cared to buy, it might the sooner have passed without Censure, considering the Usefulness of such a Treatise, wheresoever it should be kindly received: But being sensible withal that several Copies of this Method were dispersed abroad, and that many things already falsely printed, did prejudice the Church of England, and lessen the Great Author's Reputation; I thought it my Duty to publish These Directions from the Original Manuscript, (which the late Mercenary Editors never saw) without the long Train of Letters, which are of no use, but to expose the Secrets of a Private and Hasty Correspondence.  
And since some angry Men are known to pass many unkind Reflections upon Bishop Barlow's Memory, I leave the Bishop's own Words (in a Letter, which I have published at the end of these Directions) to vindicate himself from those unchristian Censures, some at this day make use of, that they may wound the Memory of A Great Father of the Church, who has written many Learned Books in Defence of the Church of England, against all that oppose it.  
As for the first Letter, which follows these Directions, I found it written with Bishop Barlow's own Hand; and as an Instance of its being proper to be included in his Directions to a Young Divine, his Lordship left it fixed to his Original MS. on that Subject.  
The Second Letter sell into my Hands, as I was making a Collection of some scattered Papers, in my late Lord's Study; and having communicated it to many Judicious Men, they advised me not to conceal such Modest and Excellent Advice, but to do the Unknown Author the Justice of Printing of it: And I question not, but such as are studious to know how to make Choice of the most proper Books for the Study of Divinity, will soon experience the great Usefulness of these following Directions, which I have published, to prevent them for the future from being imposed on, by false Copies of this, or any other of Bishop Barlow's Learned Works.   

ADVERTISEMENT.  
THere is lately Printed at the Theatre in Oxon, a Catalogue of all Bishop Barlow's Original Manuscripts, which are now in Queen's College Library in Oxon; and if any Person shall hereafter presume to Print or Publish any Part, or Parcel of them, he shall be prosecuted according to Law, by Bishop Barlow's trusties.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De Study Theologiae: OR, DIRECTIONS For the CHOICE of BOOKS, IN THE STUDY of DIVINITY.  
THeology, or Divinity, is a Science, or Prudence, containing our Knowledge of God, and our Duty, and that Divine Worship which is due to Him: And there are but two Principles to know both:  
1. Lumen Naturae, or the Principles of Natural Reason (common to all Mankind) and on these Theologia Naturalis is built.  
2. Lumen Scripturae, or Divine Revelation; on this Theologia Revelata, seu 
a Theologia Revelata (in its full Latitude) may be, 1. Patriarchalis, containing the Positive Revelation of God's Will and Worship made to the Patriarches before Moses; for to them the Messias was promised, and Salvation by him; they had the Covenant of Grace, and Sacrificia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were Sacraments and Seals of it. 2. Mosaica, which contained many further positive Revelations of God's Will and Worship. 3. Evangelica, of which only at present.  Evangelica is sounded, containing such further Knowledge of God and our Duty, as we have (beyond all that Natural Reason can tell us) by Divine Revelation in Scripture.  
1. Theologia Naturalis, we may call Morality, and the Religion common to all Men, as Men, and Rational Creatures.  
2. Theologia Revelata, we call Christianity, and it is the Religion peculiar to Christians. Now to be a Christian pre-supposes him to be a Man, and Christianity does not exclude, but pre-suppose Morality, and is an addition to, and perfection of it; yet these two, Morality and Christianity, are as distinct as Natural Reason and Revelation, which are their respective Measures and Principles.  
1. Theologia Naturalis, being grounded on the 
〈…〉  Law of Nature (or the Moral Law) it will be convenient to know the Nature, Extent and Obligation of that Law (as also of all Laws in general) to which end, we may consult, Grot. de Ju. Belli, lib. 1. cap. 1. §. 9 etc. Pet. à Sancto Joseph. Idaea Theol. Moralis, lib. 1. de Legibus. Aquinas, 1. 2. Quaest 90. etc. Suarez de Legibus. Azortus Instit. Moral. part. 3. lib. 1. cap. 1. And when there is necessity to see more, all the Commentators on Aquinas, and all Casuists, where they speak of the Ten Commandments, or Moral Law; amongst others Filliucius Quaest Mor. Tract. 21. Besides those many Divines and Christians, who have expressly written upon the Ten Commandments, and all things enjoined or forbid in them, there are many Authors of excellent Use, and Authority to understand the Nature of Moral Habits and Actions, good and bad; as (to omit others) Arist. Eth. ad Nicom. Andro. Rhodius paraphr. ex Edit. Heinsii, Lugd. Batav. 1617. in an Octavo. The Greek Scholia in Arist. Eth. Hierocles in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pythag. so called, because they contain Pythagoras' Doctrine; for Philo Crotoniates was the Author of those Verses. Johan. Stobaei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aurel. Allobrog. 1609. highly commended by Suidas 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid. in Joh. Stob. vid. Photii Biblioth. Cod. 167. pag. 366. . Many of this kind there are (even amongst Pagan Writers) who have described well the Nature and Kind's of Moral Virtues and Vices.  
2. Theologia Revelata (of which the Sacred Scriptures 
Theologia 〈◊〉  are the sole Rule) is to be understood by considering the Text itself, and the true meaning of it.  
For the Text of the Old Testament, it will be convenient 
Bible's pr●pe● for the Te●t of the Old Testament.  to have,  
1. Biblia Interlinearia Hebr. Lat. Antverp. 1584.  
2. Biblia Graeca Septu. Interpr. Paris 1628.  
3. Biblia Latina Junii & Tremel. in Fol. or Quarto.  
4. Biblia Lat. Sixti Quinti Romae 1590. & Bablia Lat. Clementis Octavi Romae 1592. Both Popes pretend to Infallibility, and yet their Bible's contradict one another expressly, and in terminis, above an hundred times. The Bibles of Clement the Eighth, are many times Printed with a false Title-page, and miscalled, Biblia Sixti Quinti; as in an Edition at Antverp 1628. in Octavo, and in an Edition at Antverp 1603. in Fol. and in another Edition Colon. Agrip. 1666. in 8 little Vol. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Biblia Sacra Vulgatae Editionis Sixti Quinti Pont Max. recognita; and yet (by comparing) it appears to be the Bible of Clement the Eighth.  
For the Text of the New Testament, there are 
For the New Testament.  many Editions; but I conceive two only to be most useful.  
1. Novum Testamentum Gr. per Rob. Steph. Paris. 1550. in Folio; 'tis the best for Character and Exactness, and it furnishes us with an Account of all the ancient Sections and Divisions of the Testament, called 
* Vid. Suidam, verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Nou. Test. Gr. a Steph. Curcel. Edit. Amstelod. 1658. in Octavo; it has the Various Lections, and Parallel Places, more exactly than any other I have yet seen; and yet Robert Steph. Edition has the Various Lections of 15 MSS.  
When occasion is to consult the Bible in more Languages, and more Editions, we have 
Bibles.   
1. Biblia Complutensia, Complut. 1515. in 3 Folio's.  
2. Biblia Regia (Reg. Hisp.) per Ar. Montanum, Antverp. 1569.  
3. Biblia per Mich. Le Jai, 7 Linguis, and 10 Volumes, printed at Paris 1645.  
4. Biblia Polyglot. Lond. 1657. by collating these, we may see the difference and variety of Reading.  
For the better understanding of these Languages, 
Concordances.  and the Bible by them, it will be convenient to have some Concordances and Lexicons.  
We have many Concordances, and some of great use:  
1. For the 
a Extant Concordantiae Hebr. per Mazi. Calasium, in 4 Tomes, printed at Rome 1621. in Bodley's Library, much larger than Buxtorf's; but whether better, Docti judicent.  Hebrew (and Chaldee words, as many as are in the Bible) Concordantiae Bibl. Hebr. per Joh. Buxtorf. Basil. 1632. There are other (but worse) Editions.  
2. For the Hebrew and Greek of the Old Testam. Conrade. Kercheri Concord. Vet. Test. Gr. Hebr. Vocibus respondentes, Francof. 1607. And it will be convenient to have his Book (explaining the use of his Concordance) De Concordantiarum Bibl. usu, in 4º, Whitberg. 1622.  
3. For the Greek of the New Testam. Concordantiae Gr. Lat. N. Test. ab Hen. Steph. Edit. Genevae 1624., there are former, and worse Editions.  
4. For the Latin (which are of some, but much less use in the Study of Divinity) Concordances, we may consult Concord. Bibl. Lat. ad Correctionem Rom. Edit. Vulgat. etc. Francofurti 1620. there are former Editions, but imperfect.  
5. We may consult Corn. Jansenii Commentar. in suam Concordiam Evang. Mogunt. 1612. an 8ᵒ. Concordiam Evangel. per Theologum Parisiensem, an 8º, Printed at Paris 1660. Osiandri Elench. Harmoniae, Basil. 1561. Comment. Ja. Fabri Stapul. in Quatuor Evang. & ihi post Praefat. Canon's seu Concord. Evang.  
6. Nou. Test. Gr. per Steph. Lutetiae 1550. & Caenones Evang. ab Ammonio conditos, & ab Eusebio absolutos.  
7. We may consult eosdem Canones apud Hieronymum, & per M. Victorium, Tom. 6. in initio, & Dan, Tossanum in Evang. Harmoniam.  
The use of the Hebrew and Greek Concordance is very great: In Reading of the Text, when I doubt what a word signifies, I turn to my Concordance, to see how many times the word occurs, and in what Sense it is taken. For Instance, Hebrews 11. 1. Fides est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some render, Persona, Substantia, Expectatio, etc.  
Now 'tis very incongruous to affirm, That Faith is a Person, Substance, or Expectation; for 'tis an Accident, an Assent of the Understanding, and Truth is the sole Object of it: I do not mean Bonum futurum, for that is the proper Object of Expectation, or Hope. By consulting, in this Doubt, my Concordance, I find the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to occur five times in the N. Testament:  
1. It signifies a 
a Heb. 1. 3.  Person,  
2. And twice 
b 2 Cor. 9 4. and 11. 17.  it evidently signifies, and we render it Confidence;  
3. Tho' not so evidently, yet most probably it signifies 
c Heb. 3. 14.  Confidence too: For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Faith opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the 12. and 19 verses, which is Principium & Fundamentum Fiduciae & Confidentiae nostrae:  
By the Circumstances then of the Text, it is evident, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Confidence; and if we apply that Signification to Hebrews the 11. 1. (the place doubted of) it will appear to be very agreeable to the Nature of Faith, and the thing there spoken of. Fides est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Fides est eorum quae sperantur 
d Tindal renders it so; Faith is a sure Confidence of.  Confidentia, & eorum quae non videntur argumentum; so 
e Gloss. vet. in calce Cyrilli, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arguo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Probatio; & oecumen. & Theophylac. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies; and Hierom, and the Vulgar render it, Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such an Argument, as is the ground of all the Assurance and Confidence we have, or can have of Heaven. This seems to me the Genuine Sense of the place, if we consider either the signification of the Words, or the Nature of the thing signified; it is certain, and concluded by all, That a true and firm Faith in the Promises of GOD in the Gospel, is the Foundation and Evidence of all our Hopes of Heaven, etc. whence it is that the 
a Concil. Trident. Sess. 6. de Justificat. cap. 8. Vid. Vasq. in 1. 2. Disp. 210. cap. 7. pag. 744.  Trent Conventicle calls Faith,— Humanae salutis initium, fundamentum, & radix; and in the Margin citys this very Text, Heb. 11. 1.  
2. For Lexicons and Glossaries, they are useful for 
Lexicons for the Old Testament.  Explanation of the Words, in the Originals of the Old and New Testament; and amongst them we may consult, for the Old Testament,  
1. Lexicon Polyglot. 7. Linguis, per Ed. Castellum, Londini 1669.  
2. Lex. Pentaglot. Val. Shindleri, Hanoviae 1612.  
3. Masii Lex. Hebr. Syr. Chald. Gr. Antverp. 1571.  
4. Joh. Buxtorsii Lex. Chald. Talmud. Rabbin. or his excellent Opus triginta Annorum (as he calls it) printed at Basil 1639.  
5. Kercher's Concordance (before mentioned) may well be called, and used for a Lexicon Heb. Gr. every word in the Bible, and the various Translations of them being expressed by the LXX. in their (as they call it) Hellenestical Greek.  
6. Nomenclator Biblicus Hebr. Lat. per Ant. Hulsium, Bredae 1650. useful for all Divines.  
7. For Proper 
b Vid. Hieron. de locis Hebr. Tom. 3. p. 904, 905. & Theatrum Terrae Sanctae, per Adricomium.  Names (for these already named are for Appellative words) such as these may be consulted:  
1. Gregorii Greg. Lexicon Sanctum, Hanoviae 1634. in Octavo; wherein all proper Names in Scripture are explained.  
2. Onomasticon Sacrum, in quo omnia Nomina propria, Hebr. Chald. Gr. quae tam in Vet. quam Nou. Test. & Apocryphis occurrunt explicantur, per Joh. Leusden, Ultrajecti 1665. in Octavo.  
For the New Testament, and 1. Appellative words, consult Hesychius, Suidas, Phavorinus, Etymolog. 
L●●i●ons for the New Test.  mag. Glossae veteres, per Stephan. & Bonavent. Vulcanius, Stephani Thesaurus, Harpocration, all these are useful.  
2. For Proper Names, Lex. Sanct. Gregorii Gregory (before mentioned) gives an Account of all their Proper Names, Hebrew and Greek in both Testaments. So 
c There are two Supplements of Stephanus extant: 1. Fragmentum Steph. de Urb. per Sam. Tennulium, Amstel. 1669. in Quarto; 2. Genuina Stephani Fragmenta, per Abra. Berkelium, Lugd. Batav. 1674. in Octavo.  Stephanus of Cities, and Suidas of the Proper Names of Men.  
3. For Greek-barbarous words, you may consult Petri Chritomaei Graeco-barbara Nou. Test. quae Orienti Originem debent, Amstel. in Octavo. his Lexicon also Graeco Barbarum.  
After the Knowledge of Words, (quae sunt Rerum 
Commentators on the Old Test.  Signa & Indices) the next business will be to know the true Sense of Scripture signified by those words; to this purpose you must consult Commentators: And first of all, those that have written upon the whole Bible.  
1. The Critics of the last Edition at London, in several Tomes, the first Printed 1669. the benefit of which Book is very great (I may call it Bibliotheca) seeing when we doubt of any Text of Scripture, we may (uno intuitu) see what many Learned Men say of it; and then (by collation of them and others) judge which (or whether any) of their Expositions be true.  
2. Biblia Universa cum Commentariis, 1. Lyrani, (Gente Judaei, Religioni Christiani, Oxoniensis, hic enim literis operam dedit) 2. Cum Glossa ordinaria quam Strabo Fuldensis condidit circa An. 846. 3. Cum Glossa Interlinearia, Ansel. Laudunens'. circa An. 1077. Of these three Lyranus is much the best, especially on the Old Test. because he well understood the the Hebrew and Greek Languages, which the other two (as most of the Barbarous Age) were wholly ignorant of.  
3. Biblia Sacra Vet. & Nou. Test. cum Notis Trimellii & Junii Editionis tertiae, Hanou. 1596.  
4. Cornelius a Lapide, Stephanus Monochius, Jacobus Tirinus, Emmanuel Sa, (all Jesuits) and Joh. Deodat.  
For your understanding of the Old Test. how the Ancient Jews interpreted it, consult  

1. The Chaldee Paraphrase.  
2. Josephus.  
3. Philo-Judaeus.   
As for Antiquity, so for Authority and Sobriety, they are more significant than any (may be) than all the Rabbins. Maimonides (Qui primus inter suos nug ari desiit) comes next them.  
5. Lugd. de Dieu has written very short, and significant Critical Notes on all the Old and New Test. in 5 or 6 Volumes in 4ᵒ.  
On the Pentateuch, consult Ainsworth, inferior to none. Cajetan, Calvin, (ubi bene nemo melius) Joh. Ferus, (a Pious Papist) who has said many things well and truly, and therefore the Spanish Expurgatory Index has damned many Passages in his Commentaries on the New Test. and his other Works: As for his Commentaries on the Old Test. they are absolutely prohibited 
a Caetera ejus opera à Sectariis vitiata prohibentur, donec corrigantur. Ind. Expurg. Hisp. Madriti 1667. , till the Inquisitors think fit to correct them. Paulus Fagius his Annotations on the Chaldee Paraphrase, on the Theodoret's Questions on the Penta. Hyeronymus ab Oleastro, Antverp 1568.  
Besides the Pentateuch, Cajetan, Calvin, Ferus, Theodoret, Hierom, August. and Beda, and Pareus, have written on other parts of the Old Test. and upon occasion may be consulted.  
And for Genesis and Exodus in particular, you may consult Andr. Rivetus, who hath wrote well on both; he hath also published a very useful Book in Quarto on the XX. Chap. of Exod. Lugd. Batav. 1637. Pererius (the Jesuit) hath also long and learned Commentaries on both the two first Books of Moses.  
In short, you have Catalogues of the Commentators on every part of the Bible already printed, out of which you may choose the Commentaries of Brentius, Calvin, Pet. Martyr, Joh. Wolsius, Bucer, Melanchton, Luther, Musculus, etc. Cajetan, Masius, Ar. Montanus, Gaspar Sanctius, Simeon de Muis, (the best Popish Writer on the Psalms) A Lapide, Corn. Jansen. Vitalpandus in Ezek. Fran. Ribera in 12. Prophetas Minores, Arias Montanus in 12 Prophetas.  
In Hexameron, you may consult, 1. Eusta. Antiochenum, Lugduni per Alatium 1629. in 4ᵒ. 2. Ambrosium in Hexameron Tom. 4. Operum, Edit. Erasmi, Basil 1527.  
For the New Testament, very many (Ancient and 
Commentators on the New Test.  Modern) have writ Explications of it; some, or all may be consulted,  
1. Chrysost. hath Homilies on most parts of the 
Ancient.  N. Test. 2. Hierom on the Gospels, Acts, and all St. Paul's Epistles; but they are 
* Vid. Rivoti Critica Sacra, lib. 4. cap. 5. pag. 373, 374.  none of his, as is certain and confessed. 3. Ven. Bede in 5 or 6 Tomes. 4. Theophylact. on the Gospels, Acts, and all St. Paul's Epistles; his Commentary on the Acts, is by itself very hard to be met with, Gr. Lat. per Laur. Sifanum, Col. Agrip. 1567. Theophylact. hath nothing on the Canonical Epistles, or Revelations.  
2. Beza's Notes on the whole New Test. the best 
Modern.  Edition (for there are many) is that at Cambridge 1642. Camerarius' Notes on the whole N. Test. are joined with it. Calvin on all the N. Test. except the Apocalypse, these two (paucis exceptis quae Disciplinam Presbyterianam & Genevetismam sapiunt) are inferior to none, for the Literal Sense of the Scriptures. Aug. Marloratus his Comment on all the N. Test. containing the Expositions of many Protestant Writers. Zach. Muthesius in 4ᵒ. Edit. 1611. Dr. Wm. Foulke in Nou. Test. contra Annotationes Anglo-Rhemensium. Erasmi Annot. in N. Test. Aquinas in Nou. Test.  
Chemnitius, Gochardus, Brentius, Bucer, Novae 
Writers on the Gospels.  Glossae in Mat. Mar. Luc. per Rob. Steph. They are damned by the 
a Index Hispan. Expurgat. Madriti 1667. in Rob. Steph. pag. 874. col. 2.  Spanish Inquisitors, and therefore 
Protestants.  more valuable.  
Lucas Brugensis in 4. Evang. Antu. 1606. Maldonatus 
Papists. , Lutetiae 1629. There are former and worse Editions; he is Vir Dotatus, but, as Causabon calls him, maledicentissimus.  
Hugo Cardinalis (alias Hugo de Sancto Claro) he writ about the Year 1244. in which he was created 
b Bellarm. de Scrip. Eccl. in Hug. de Sancto Claro.  Cardinal by Pope Innoc. the IV. in a time of great Ignorance, when Popery was not formed; whence it is that He, and others of that Age, have many things, which they at Rome like not. Jacobus Faber Stapulensis in 4 Evangel. He was an Honest and Sober Papist; and has an Excellent Preface before his Commentaries, concerning the Excellency, Perfection, and universal Use of Scripture, etc. And therefore that Preface totally, and many other things in his Commentaries, are damned by the 
c Ind. Expurg. Belgico. Ulysip. verb. Jac. Faber.  Inquisitors, and all his Works prohibited by 
d Possev. in Apparatu Sacro verb. Jac. Faber.  Clement VIII. till they be purged, that is corrupted, and spoiled by the Inquisitors, and their Indices.  
1. Theodoret in omnes Pauli Epistolas, num. 14. he 
Writers on the Epistles and Apocalypse.  has nothing on the 7. Canonical Epistles (James, Peter, John, Judas) nor the Revelation; he is amongst 
Ancient.  the Ancients one of the best, and usually comes nearest the Literal Sense.  
Ambrose in omnes Pauli Epist. (except. ad Hebr.) Peradventure because that Epistle was not in his time, received in the Roman 
a Epist. ad Hebr. inter Canonicas Script. Consuetudo Latina non accipit. Hieron. in cap. 8. Isa. Tom. 4. pag. 32. col 2. & cap. 6. Isa. ibid. pag. 24. col. 9  Church; which may be the reason too, why St. Hierom has no Commentary on that Epistle, nor any Preface to it, as he has to most Books of the Bible; but those Commentaries are denied to be Ambrose's by 
b Vide Riveti Criti. Sacra lib. 3. cap. 18. pag. 291. Bellarm. de Script. Eccles. in Ambrosio, pag. 130, 131, etc.  many, and suspected by more.  
Primasius Utiensis circa Annum 545. Sedulius, circa Annum 430.  

c Ubi supra in Oecumenio, pag 293.  Oecumenius (quisque demum fuerit) in omnes Pauli & Canonicas Epist. cum quo conjungitur Arethas Caesariensis in Apocalyp. Who he was, and when he lived is uncertain: Bellarmine places him after the Year 1000 and some sooner; his Commentary is indeed a Catena taken out of about 121. 
d Vide corum nomina in Possev. Appar. Sac. verb. Oecumenius.  Ancient Authors, (for so many he citys) and amongst them he often citys Photius; whence 'tis evident he lived after Photius' time, who flourished after the middle of the Ninth Century.  
1. Conrade. Vorstius, on all the Epistles, (excepting 
Modern.  that to the Hebrews) who has, first, the Analysis, 2. the Paraphrasis, 3. Scholia in Paraphrasin, 4. The Loci Communes of every Chapter. Dr. Hammond's Annotations on the New Testament. Cameronis Mirothecium Evang. & Lud. Capelli Spicilegium, (both bound together, printed in 4 to 1632.) they have both many short and considerable Notes on many particular places in the Epistles and Apocalypse, etc. Estius in Epistolas; one of the best Popish Writers on that Subject. Joh. Gagnaeius in omnes Epistolas & Apocalypsin, Brevissima & facillima Scholia, in 8o, Antu. 1564. Petrus Lombardus in omnes Pauli Epistolas; He writ before Transubstantiation (Opinionis portentum & prodigium) was Decreed in the Lateran Council, Anno 1215. and in many things Honest Peter is no Papist.  
Dionysius Carthusianus in omnes Pauli Epistolas, and many others, etc. Arias Montanus in omnes Epistolas, & Apocalyp.  
For the better Understanding of the Scriptures, it will be convenient to know, and to consult such Books as have given General Directions for Studying Scriptures, and particular Explications of the Jewish Antiquities, and Customs, etc. such as these,  
1. Antiquitatum Judaicarum lib. 9 per Ar. Montanum, 
Apparatu ᵃ ad Scripturas intellegend. 11.  Lug. Bat. 1593. in Quarto:  
2. Buxtorfii Tiberias, seu Commentarius Historicus, Didacticus Criticus, ad illustrationem operis Biblici, etc. Bas. 1620. Folio.  
3. And. Riveti Isagoge, seu Introductio ad Scripturam Sacram Vet. & Nou. Test. Lug. Bat. 1627.  
4. Ant. Possevini Apparatus ad Studia Scripturae, Theologiae Scholasticae & practicae, etc. Ferrariae 1609. Quarto.  
5. Ejusdem Bibliotheca Selecta, & dictae Bibliothecae, lib. 2. &. 3. Colon. Agrip. 1607. Fol. there are many such more:  
Bibliotheca Studiosi Theol. per Gilb. Voetium, Ultrajecti 1651. lib. 2. sect. 2a. pag. 481. De Apparatu Theologico, Hen. Hottingeri Clavis Scripturae, seu Thesaurus Philologicus, Tiguri 1649. in Quarto.  
Seeing there are many Controversies concerning 
De Canone Scriptures.  the Canon of Scripture, some Books being Canonical to some, which to others are Apocryphal; it will be convenient to consult some who have writ ex professo of that Subject: Amongst others, these that follow,  
1. Joh. Rainolds, de lib. Apocryphis, Tom. 1, 2. sunt quatuor, Oppenheim 1611. there are many Controversies learnedly discussed (obiter) in those two Volumes, besides those about the Canon:  
2. The Scholastical History of the Canon of Scripture, by Dr. Cousins, late Bishop of Durham, London 1657.  
3. Hen. Lemmichii Vindicatio Lib. Apocryph. 1638. Octavo.  
4. Consulendi sunt (cum opus fuerit) Scriptores Eristici (Pontificii & Reformati) qui Controversiam de Canone Bib. tractant, quales sunt Chemnitius in exam. Concilii Trident. Dan. Chamier. (Panstrat. Cath. Tom. 10.) Andr. Rivetus (Catholici Orthodoxi) Tom. 1. Tract. 1. Eras. Brochman. universae Theol. System. Tom. 1. de Sacra Script. Bellarm. Tom. 1. Controu. 1. de Verbo Dei, G. Amesius contra Bellarminum. Vet. Erbormannus Jesuita in sua pro Bellarm. Replica. contra Amesium, Herbipoli 1661.  
5. It will be convenient also to consult, what the Ancient Fathers, and Canons of Council determine concerning the Canon of Scripture; as, that I may name some,  
1. Canon Apostol. 85. apud Balsamonem pag. 278. apud Zonaram, est Canon 84. pag. 42. Dionysius exiguus, antiquissimus Canonum Collector, Apostolorum Canones tantum habet, spurius ideo est hic Canon 85. vet. 84. etc.  
2. Canon Concil. Laodiceni 59 apud Justellum, in Cod. can. Eccl. Univer. can. 163. seu ult.  
3. Canon 47. Concilii Carthag. 3. apud Joverium, Conc. part. 2. p. 19 col. 2a, & in Conciliis per Labbe, Paris 1671. Tom. 2. pag. 1177. But this Canon is 
a Vide Joh. Rainoldi Theses, pag. 90. Dr. Cosin's Scholastical History of the Canon of Scripture, p. 111, 112, 113.  Spurious, as might evidently be proved, if need require.  
4. Athanasius in Synopsi, Tom. 2, pag. 55. Gr. Lat. he reckons the Books of Scripture as we do.  
5. 
b Vide Hist. Ecclesiast. Anastasii Biblioth. pag. 189. Paris 1649. & Pet. Pithaei Opera, Paris. pag. 14, 15.  Nicephorus Patriarch of Constantinople, his Catalogue of Canonical Books, apud Eusebium Chronologic. pag. 312. Gr. Editionis Amstel. 1658.  
6. 
c Vide eandem Hierony. Praefat. 115. in Proverbia, Tom. 3. pag. 692. Edit. M. Victor.  Hieronymi Prefatio 106. quae est in lib. Regum, Tom. 3, pag. 682, 689. ubi libros vet. Testamenti, eodem plane modo quo Ecclesia Anglicana enumerat, & tum addit— Quicquid extra hos est inter Apocrypha reponendum.  
7. Ruffinus in Symbolum Apostolorum, inter Opera Cypriani per Pamelium, pag. 552, 553. per Goulartium, pag. 575. where he has a Catalogue of Canonical Books of both Testaments, the very same with Ours of the Church of England.  
8. Epiphanius de Ponderibus & Mensuris, §. 4, 5. Tom. 2, pag. 161.  
9 Nazianzenus carm. 33. operum Tom. 2. pag. 98. utriusque Testamenti libros (nisi quod 
a Amphilochius jeoniensis in Jambis (in reliquis cum Nazianzeno consentiens) Apocalypsin etiam habet. In Bibliotheca Patrum per Marg. De la Bigne, Par. 1589. Tom. 8. pag. 666.  Apocalypsis desideratur) eosdem plane, quos Ecclesia Anglicana, agnoscit, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.)  
Eusebius (out of Origen) reckons the Canonical Books as we do; only he (neither the Protestants nor Papists do) reckons an Epistle of Jeremy's, with his Prophecy and Lamentations, Eccles. History, lib. 6. cap. 25. pag. 225. Edit. Valesii. Vide etiam Cyrillum Cateches. Mystog. 4. pag. 36, 37. & Nicephorum Hist. Eccles. lib. 2. cap. 46. pag. 216, 217.  
For the Fathers and Ecclesiastical Writers, it will be convenient to know who they were, when they 
De Patribus & co●um Saecul● Scriptis.  lived, and what they writ: And for this, such Books and Tracts as these may be consulted.  
1. Nomenclator praecipuorum jam inde a Christo nato Ecclesiae Doctorum, Scriptorum, Professorum, Episcoporum, Testium Veritatis, Scholasticorum, Conciliorum, Haereticorum, Imperatorum, Pontificum Rom. etc. per Hen. Ozaeum, Hanoviae 1619. He (in an Alphabetical order) only sets down the Age, or Year they flourished in.  
2. Hieronymus de Illustribus Eccl. Scriptoribus: Extat operam Sancti Hieronymi, per M. Victorium Tom. 1. pag. 263. Gr. Lat. ubi Sophronius dicitur Versionis Gr. Author, cum tamen inepta est Versio, & 
b Vide Isae. Vossium in Notis ad Ignatium, pag. 257, 258.  Sophronio indigna. Prodiit Hieronymus de Script Illustr. (una cum Gennadio Massiliensi de Illustr. Eccles. Doctoribus) Helmest. 1611. Prodiit postea (cum aliis) 1639. quod ex sequente Aub. Miraei opere constet.  
3. Bibliotheca Ecclesiastica, seu Nomenclatores septem Veteres, Hieronymus, Gennadius, Ildefonsus, Sigebertus, per Aubertum Miraeum, cum ejus Scholiis & Auctariis, Antverp. 1639. Fol. Sed hi Authores à Miraeo editi caute sunt legendi; Miraeus enim non uno loco Romae potius, quam veritati favet.  
4. Illustrium Eccl. Orientalis Scriptorum, qui secundo saeculo sloruerunt vitae & monumenta; Authore Pet. Halloix, Duaci 1636. habet etiam Pontifices, Imperatores, Persecutiones, & Concilia istius saeculi, etc. Fol.  
5. Scriptorum Ecclesiast. Abacus Chronologicus (Vet. & Nou. Test.) a Mose ad Annum Christi 1589. Authore Phil. Labbe, Paris 1658.  
6. Tabulae Ecclesiasticae, quibus Scriptores Ecclesiastici, eorumque Patria, Aetas, Ordo, & Obitus, exhibentur, a Christo nato ad Annum 1517. Lond. 1674.  
7. Phil. Labbe de Scriptoribus Ecclesiasticis, etc. in 2. Tom. 8o Paris 1660. in calce Tom. 1. Tractatus Jo. Papissae Coenotaphium eversum.  
8. Joh. Tritthemius de Scriptoribus Ecclesiasticis, cum Appendicibus duobus, Paris 1546.  
There are many such as these, who have given an account of the Time wherein they lived, and the Writings of the Fathers, and Ecclesiastical Writers, and upon occasion may also be consulted.  
But because there are (in the Works of the Ancient 
De Scriptis Pat●um Genuinis, Spuriis.  Fathers, and Ecclesiastical Writers) many Apocryphal and Spurious Books, and Tracts, which are indeed none of theirs, whose Name they bear, it will be necessary for a Divine to know, and have some of those Authors, who have writ Critica Sacra, and Censures of Books, discovering the Fraud or Ignorance of those who have published Erroneous and Heretical Books, under Catholic Names; amongst others, such as these may be consulted:  
1. Photii Bibliotheca by Shottus, 1611. Folio.  
2. Hierom de Scriptoribus Eccles. of the Edition of Paris 1630. or rather of Philip Labbe's Edition, with his Additions, in 2 Volumes, Paris 1660.  
3. Censura quorundam Scriptorum, quae sub nominibus Sanctorum & Veterum Authorum, a Pontificiis citari solent, etc. per Rob. Cocum, in Quarto Lond. 1623.  
4. A Treatise of the Corruption of the Fathers, by Dr. James, Quarto, Lond. 1612.  
5. Andr. Riveti Crit. Sac. libri quatuor, in Octavo, cum Tractat. de Authoritate Patrum, Errorum causis, & Nothorum Notis, Genevae 1626.  
6. Abrahami Sculteti, Syntagma Medullae Theologiae Patrum, in Quarto, Francof. 1634. he gives an Account of almost forty very ancient Writers, of their Genuine Works, of their Suppositions, of their Errors, of their Consent with Protestants, (and the Particulars wherein) and an Analysis of all their Genuine Writings.  
7. Joh. Dallaeus de Pseudepigraphis Apostolicis, Harderb. 1653.  
8. Davidis Blondelli, Pseudo-Isiodorus & Turrianus Vapul. in Quarto, Edit. 1628. veterum Roman. Pontificum (à Clement X. add Sirisium, i. e. An. 383.) Epistolas decretales ab Isiodoro Mercatore suppositas, & a joh. 
a Vid. Pet. de Marca, de Primatu Lugdunensis Eccl. p. 353.  Bosco editas, ac tandem a 
b Turrianus ad Magdeburgenses Centuriatores pro Canonibus Apostolorum, & Epistolis Pontificum, 40. Col. 1573.  Francisco Turriano defensas, spurias esse demonstrat Blondellus.  
9 Bellarmine de Scriptoribus Ecclesiast. Sixtus Senensis in Bibliotheca: Possevinus in Apparatu Sacro, etc. and many other Popish Authors confess and prove many supposititious Books, printed and published with the Genuine Works of the Fathers, and yet very usually cite those Tracts (when they make for them) against Protestants: In the 
a Paris 1623. per Mar. Victorium.  Edition of Hierom's Works, the whole ninth Tome consists of such Tracts, as are now confessed to be all 
b Tom. 9 complectens quae falso Hieronymo ascripta. Vid. the Title-page.  Spurious. In the 17th. Tom of the Magna Bibliotheca Patrum, Paris 1654.: There is Index Chronologicus, and Index omnium Patrum Alphabeticus, in which we have many things well, and truly said of the Times, and Writings of the Ancient Fathers.  
10. Vide Gratian. Dist. 15, 16. praecipue can. Sanc. Rom. 3. where we have a long Catalogue of Authentic and Apocryphal Books, made by Pope Gelasius (and he infallible sure as any of his Successors) and his Council of 70 Bishops An. 494. (the 
c Vide Concil. Tom. 1. pag. 991. & Concil. per Labbe, Paris 1671. an 4 Toms, 1259, 1260, 1261. Surius Concil. Tom. 2. pag. 318.  Canons of that Council we have elsewhere better than in Gratian.) In that Canon and Council they call some things Canonical and Authentic, which they damn now as Apocryphal (and so do we too) and other things they approve, as Authentic, which now neither they nor we approve; vid. Joh. de Turre Cremata his 15 and 16 Can. & Glossas, (especially the late 
d Editionis Paris. 1612. 1618.  ones) where to reconcile the Contradictions of this Canon and Council to the present Opinions of Rome, they are glad to say, that this Canon is so much 
a Toto hoc Canone tot modis distant collectiones ab Orig. ut satis certo statui, non possit quae vera sit Gelasii Lectio. Nota ad verbum mandamus, Can. 3. Dist. 15. in utraque Edit Parisiensi.  corrupted, that they cannot tell which words in it are really the words of Gelasius, and which not.  
It will be requisite, for a Divine, to consult some 
De Authoritate & Usu Patrum.  Writers about the Authority and Use of Fathers, (as to their Works which are confessed to be Genuine) such as these;  
1. Dallaeus de usu Patrum, Extat. 1. Gallice, 2. Latin, per Joh. Mettaienum, Genev. 1656. in 4ᵒ.  
2. Tractatus de Patrum, Concil. & Traditionum Authoritate in rebus Fidei, etc. per Emend. K. Vyfalvinum cum Praefat. D. Paraei, Francof. 1611. in 8ᵒ.  
3. Tractatus de Patrum Authoritate, etc. (Qui sint Patres, Quid eorum Authoritas, & ad quid, etc.) per And. Rivetum, praefixus libro suo, Quem Criticum Sacrum inscripsit.  
4. Vide Gratiani Distinctio 9 Glossam a Tur. Cremata ibidem, & multa de Authoritate Scripturae, Concil. Patrum, etc. True it is that the Socinians grant the 
b Totius Mundi (praeter Apostolos) Authoritas in Religione nulla est Smalcius in Refut. 2. lib. Smeglecii de Erroribus nov. Arianorum, lib. 2. 16. 223. 225. pag.  Fathers no Authority at all, and the Papists (tho' all their ecclesiastics, Secular and Regular, are 
c In Juramento Professionis Fidei in Concil. Trident. Sess. 24. de Reformat in calce cap. 12. Edit. Antverp. 1633.  sworn never to expound Scripture, but secundum unanimem Patrum consensum) but very little; and (when they make against them) none at all: as we may evidently see by 
a He allows an Exposition of Scripture, tho' contra Torrentem Patrum ad Commentar. in 1. cap. Gen.  Cajetan, 
b He says, If all were left out of the Fathers, which we now believe not; Bona pars Scriptor. & Patrum periret. Fevard. in Irenaeum, pag. 494. ad Lectorem.  Fevardentius, 
c Maldonat. in 6. cap. Joh. § 111. p. 1487.  Maldonatus, etc. who tell us, it was the Opinion of Augustin and Pope Innocent the I. that it was necessary to Communicate Infants, and that Augustin delivered this,— 
d Augustini & Innocentii Sententia sexcentos circiter annos viguit in Ecclesia, ibid. §. 116. pag. 1488.  Non ut opinionem suam, sed ut Fidei & totius Ecclesiae Dogma: which Opinion prevailed in the Church for many Centuries, tho' 'tis now denied.  
For the better understanding Scripture, and Fathers, 
De Historicis Ecclesiasticis.  the Knowledge of Ecclesiastical History will be necessary: To this end you may consult such as have writ general Epitomes, and Comprehensions of Ecclesiastical Histories; for instance (to omit others)  
1. Timanni Gesselii Historia Sacra, ordine Chronologico compendiose digesta, à Mundo condito ad annum Christi 1125. Trajecti ad Rhe. 1659. 2 Vol. in 4ᵒ.  
2. Joh. Cluverii Historiarum totius Mundi Epit. ab origine Mundi ad an. Christi 1633. Lug. Bat. 1639. 1 Vol. Quarto.  
There are others who have writ Ecclesiastical History anciently, and more fully, as,  
1. Eusebii Hist. Eccl. cum Notis Hen. Valesii, Paris 1659.  
2. Socrates & Sozomon, per eundem, Par. 1668.  
3. Theodor. Evagrii Philostorgii, & Theodori Historia, per eundem, Paris 1673. These give an Account of Church Affairs for almost 600 Years: And if Ruffinus his 2 Books of Ecclesiastical History, by Ben. Laurent. de la Bar, Paris 1580. and the Historia Tripartita, composed by Cassiodore, and published by Ben. Rhenanus, Basil. 1528. be added, it may complete and facilitate the Understanding of the foremention'd Histories.  
The late Writers of Ecclesiastical History, which are very full, are such as these,  
1. Historia Ecclesiastica per Centuriatores, Magdeburg. Basil. 1624. or the Epitome of it in 7 Volumes, in Quarto, by Lucas Osiander, Tubing. 1607.  
2. annal Ecclesiastici Card. Baronii, à nato Christo ad annum 1197. continuati à Provio ad an. 1431. & à Spondano ad an. 1646. observand. de his Annalibus. 1. Quod ex Editionibus omnibus illam Antverpiae 1612. solam & correctissimam agnoscit 
a Bar. in Literis Christoph. Plantino datis, quae extant in calce Tom. 1. & 10. Edit. Antverp. 1612. monet Lectorem omne illud esse Adulterinum & Spurium, quod Editioni dictae non est consentaneam.  Baronius: There were three or four former Editions.  
3. Rob. Saliani annal Ecclesiastici Vet. Test. Tom. 8. Col. 1620. in Fol. notand. extat Epit. Annal. Card. Baronii, per Lud. Aurel. 8ᵒ. Monast. 1638. 2 Vol. But before Baronius' Annals be read, it will be useful to read the most Learned 
b Rosweidus' Lex Talionis, in Quarto, Ant. 1614 And. Eudemon Johannes in Quarto, Colon. 1617. Convitiis fortiter, sed Argumentis frigidè contra Causabonum agunt.  Exercitations of Causabon upon them, which discover the many Errors and Frauds of the Annalist. For Baronius is very zealous in maintaining the Pope's Prerogative, and all the received Errors, and ridiculous Superstitions of that Church: And on the other side, the Centuriators are (in some things) a little too straitlaced; so that the Truth (many times) lies between them, that the Reader of their Stories can find it no otherways, but by collection of what they have said, and the grounds why they did so.  
It is useful also for to consult, Ad. Trebbechorii Exercitationes ad annal Baronii, ubi desiit Causabonus, in Quarto Edit. Kilonii 1673.  
There are two Historians more, which I would commend, (for understanding the state of Religion since Luther) both Persons of great Moderation, and Fidelity (tho' of different Religions) and writ what they might, and did know.  
1. Joh. Sleidani Commentarii de statu Religionis ab anno 1519. ad an. 1556.  
2. Thuani Historia ab an. 1543. ad an. 1607. And to these you may add Father Paul's History of the Council of Trent, all excellent Persons. Cedro digna locuti.  
It is necessary for a Divine, in Reading of Ecclesiastical 
Chronology.  History, to have some skill in Chronology; after a convenient Knowledge of the 
* Hac de re vide P. Crusium de Epochis, 8ᵒ. Basil. 1578. D. Petavius, in Rationario Temporum, 2 Vol. Octavo, Paris 1636. Helvicum in Prolegomenis ad suam Chronologiam, Oxon. 1651.  Tecknical part of Chronology: (de Anno, Mense, Septimana, etc. de Aeris, seu Epochis, etc.) In order to this, He may consult such as these:  
1. Helvicus' Chronology, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as they call it,) Oxon. 1651. of continual use in reading any History, Sacred or Civil.  
2. Ja. Usserii Armach. Annals, etc. à Mundo condito ad an. Christi 73. 2 Vol. Fol.  
3. Chronicon Cath. Ed. Simson, Oxon. 1652. Fol.  
4. Chronicon Charionis, à Melancthone & Peacero auctum & editum, Aureliae 1610.  
Chronology and Geography are justly the Eyes of 
Geography.  History, (Sacred or Civil) and therefore such Maps and Books as are useful in that kind, may with benefit be 
a Erasmus, when he writ his Annotations on the Acts of the Apostles, had a Map of the Roman Empire always before him; and whilst he writ of St. Paul's Voyage to Rome, and finding all the places (mentioned in the Text) in his Map, he was much pleased, and highly commended the Study of Geography.  consulted, amongst others such as these:  
1. For Maps. Those published by George Hormius, Accuratissima Orbis Antiqui Delineatio, sive Geographia Vet. Sacra, & Prophana, Folio, Amstel. 1657. particularly you may consult those Maps which concern 
b Vid. the large Map of Palestine prefixed to Eusebius, de locis Hebraicis; and Bonfrerius' Notes upon it, pag. 246. in the Edition of Eusebius, mentioned hereafter.  Palestine, and other places of Scripture, which are mentioned in Ecclesiastical History.  
You may consult for Books, such as by way of Lexicon, or Dictionary, explain the proper Names of Nations, Provinces, Cities, etc. which are spoken of in Scripture, as  
1. Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. Basil. 1568. it is but an Epitome of Stephanus, made by Hermolaus Grammaticus, and dedicated to Justinian the 
* Vid. etiam Genuina Stephani Fragmenta, Gr. Lat. cum Notis Abr. Berkelii. 8º, Lugd. Batav. 1674.  Emperor.  
2. Fragmentum Stephani de Urbibus, per Tennulium, Amstel. 1669. in Quarto.  
3. Eusebius de locis Hebraicis, seu Onomasticon Urbium & locorum S. Scripturae, etc. a Jac. Bonfrerio, Edit. Paris 1659. Gr. Lat. in Fol. Vide Geographiae Episcopalis Breviarium, per Phil. Labbe in Concil. Collectione maxima, Paris 1671. Tom. 16. p. 1, 2. etc.  
4. Lexic. Geograph. Stephani, per N. Lloydium, Oxon. 1670. Folio.  
5. Abrah. Orteliis Thesaurus Geographicus.  
6. Lexic. Geographicum Mich. Antonii Baudrand, Paris 1670. the most exact of any.  
Such as have not writ by way of Lexicon, are these; which may also be consulted.  
1. Geographia Sac. Sam. Bocharti, Cadomi 1646. Fol.  
2. Geographia Sacra Caroli à S cto Paulo, Par. 1641. in Folio; the most considerable, and of greatest use for understanding Ecclesiastical History.  
3. Notitia Episcopatuum Orbis Christiani, per Aub. Miraeam, 8ᵒ. Antverp. 1613.  
4. Notitia Graecorum Episcopatuum, a Jac. Goar. Edit. Paris 1648. in calce Codini.  
5 Notitia Episcopatuum totius Orbis MSS. in Archivis Laudanis, J. 17. Bib. Bodleiana.  
6. Notitia utrius que Imperii, cum Notis Pancirolae, Genev. 1623. in Folio.  
7. Notitia Dignitatum Imperii Romani, ex nova Recentione Phil. Labbe, cum plurimis aliis Opusculis, & Notis, Paris 1651. He has none of Pancirola's Notes, but only the Text of the ancient Notitia, and that somewhat more correct than in the Edition of Geneva 1623.  
8. Theatrum Terrae Sanctae, & Biblicarum Historiarum, cum Tabulis Geographicis, Authore Christiano Adricomio, Colon. Agrip. 1590. Fol.  
9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. Lat. cum Notis Gothofredi, Edit. 1608. in Quarto.  
10. Geographia Vet. & Nou. Test. per Cluverium, Amstel. 1661. in Quarto.  
In the next place, those Authors, which have 
Councils.  writ of Councils (General, Imperial, Patriarchal, etc.) are to be consulted: And in the first place such as have given a general Account, when, and where, and by whom they were called; what, and how they acted, etc.  
1. Synopsis Conciliorum, in qua indicatur, Quale, Ubi, Quando, propter Quod habitum fuit unumquodque Concilium, etc. there is joined with it Chronologia Patrum, Pontificum, etc. & Chronologiae Ecclesiasticae continuatio ad an. 1671. Op. Douja. Par. 1671. in 8ᵒ.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vetus omnes Synod. tam Orthodox. quam Hereticas brevi Compendio continens, quae ab Apostolorum tempore ad Synodum 8. (i. e. add an. 869.) celebratae sunt, Gr. & Lat. per Joh. Pappum. Argentorati 1621. 4ᵒ. cum Notis Joh. Pappi, & council. omnium Historicam Synopsin, per P. Labbe, Paris. 1661. 4ᵒ.  
3. Synopsis Concilii Historica, etc. in Collectione Conciliorum maxima, Paris. 1671. Tom. 16, in principio.  
4. Notitia Concil. Ecclesiae, etc. per Joh. Cabassutium, Lugd. 1670. in 8ᵒ.  
5. Solomon Gesnerus, de Conciliis lib. quatuor Witteberg. 1600. in 2 Vol. in Quarto: The former Authors are Papists, the last a Protestant, and therefore much rather to be credited than the other, who are all 
a Vide Juram. Professionis Fidei, in Bulla Pii Papae IU. in Concil. Trident. Sess. 24. in calce, cap. 12. de Reformatione.  sworn to believe, maintain, and (to the utmost of their power) propagate all the Roman Doctrines and Practices, or all their received Doctrine, Discipline, Rites, and Ceremonies.  
6. Epitome Conciliorum omnium à Nato Christo ad an. 1619. Edidit (ac condidit) Dan. Angelocrator, Francof. 1620. in Quarto: Angelocrator was a Protestant, and an Anti-Arminian, as you may perceive in his Epitome, pag. 162, 163.  
7. Brevis Historia omnium Concil. in calce Epitome. omnium Conciliorum, per Greg. de Rives, Lugd. 1663. Fol.  
There are some Authors, who have given us only the Canons of Councils, and not the Order, and Acts which passed in every Session; amongst many, these which follow:  
1. Codex Canonum Eccl. Dionysii exiguii (i. e. Ipso Interpret) floruit circa 
b Vide Bellarm. de Script. Eccl. Labbe, in Abaco Scriptorum Ecclesiast. Ozaeum in Nomenclatore supra citatis.  annos 525, 533, 540. Edit. à Justello, Paris. 1628. in 8ᵒ. erat Abbess Roman. & Codicem Canonum Ecclesiae Uniu. primus corrupit, siquidem Canones Apostolorum, 50. Concilii Laodicensis XXI. Concilii Carthag. 138. & Epistolam Cyrilli, & Concilii Alexandrini addidit. And he 
c Vide Codicem Canonum veterem Eccl. Rom. Paris. 1609. 8ᵒ. (antea erat edit. Mogunt. 1525. per Joh. Wendelstinum) in that Edition all is left out, except the Canons of the Council of Ephesus, and several other things put in, which are not in Dionysius exig.  has left out, 1. a great part of the last Canon of the Council of Laodicea, (that is the Catalogue of the Canonical Books) pag. 86. 2. he has left out all the Canons of the Council of Ephesus: 3. four Canons of the Council of Constantinople, pag. 86. 4. The 28th Canon of Chalcedon; for these Canons, even in the 6 Century were not liked at Rome.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gr. published by Joh. Tilius, Par. 1540 in 4ᵒ. In which the last Canon of the Council of Laodicea, the Canons of Constantinople, Ephesus, and Chalcedon (left out by Dionysius exiguus) are (according to all the Greek Copies) faithfully put in. And the Canons of the Constantinopolitan Council in Trullo, 103. and 22 Canons of the second Nicene Council put in.  
3. Canon's dictos à Joh. Tilio, Gr. solum editos; 
* The same Canons were published Gr. Lat. by Andr. Gesner. An. 1559. in a Book entitled— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Fol.  Elias Ehingerus edidit eos Gr. & Lat. cum Notis nonnullis, Wittenbergae 1614 in Quarto.  
4. Codex Can. Ecclesiae Universae, Gr. Lat. cum Notis, Edit. Justellus, Paris. 1610. This is the true and best Edition of that Codex Can. as it is published by Justellus; and is indeed a most authentic Book, being it is approved and received by the Universal Church, (Greek and Latin, East and West) whence it was called Codex Canonum Ecclesiae Universae.  
5. Codex Can. Ecclesiae Affricanae, Gr. Lat. per Justellum, Paris. 1614 8ᵒ. The best Edition of those African Councils, with Justellus' Notes.  
6. Synodorum General. & Provincial. Decreta, & Canon's, Scholiis, Notis, & Historicâ Actorum Dissertatione illustrati, per Chr. Lupum, in 5 Tom. in 4ᵒ. Buxelii 1673.  
Next you may consult such Authors, as have writ Conciliorum Summas; and have not only the Canons, but several Censures, Explications and Animadversions upon them, etc.  
1. Summa omnium Conciliorum per Bar. Caranzam, in 8o. Rothomagi 1633. there is not much credit to be given to this Collection of Canons: For when any thing makes against Rome, Caranza will corrupt the Text; so when they are in the Council of Laodicea condemned, — Qui 
a Concil. Laodic. can. 35. apud Caranz. pag. 191.  Angelos colunt, he reads it — Qui Angulos colunt, and that both in the Lemma and Canon too. So of Pope Silvester the II. For — Is Magus fuisse fertur, he has it, — Is 
b Ibid. pag. 788.  Magnus fuisse fertur.  
2. Summa Concil. omnium per Francisc. Longum a Cariolano, Antverp. 1623. Fol. A great and confident Parasite of the Court of Rome, & Pontificiae Omnipotentiae vindex acerrimus.  
3. Summa Concil. omnium per Lud. Basil. in two Tomes in Folio, Paris 1659. as high, and confident for Rome and Heresy, as the former, but of much more use; he has in the beginning of the first Tome an erroneous Apparatus, De Triplici 
c 1. Verbo Scripto, Scripturas sacras intelligit. 2. De Verbo Tradito, seu Traditionibus. 3. De Verbo explicato per Ecclesiam (Romanam intelligit) idque Vol. 1ᵒ. per Concilium, Vol. 2ᵒ. per Papam, extra Concilium.  Verbo Dei.  
4. Sanctiones Ecclesiasticae tam Synodales, quam Pontificiae in tres partes distinctae: 1 ma Synodos universales; 2 da Particulares; 3 tia Pontificum Decreta continet, per Fr. Joverium, Paris. 1555. Fol. This (both for Method, a good Index, and the Author's Fidelity) is (by much) the best, and of most use.  
In the next place you may consult such as have reduced the Canons of Councils to Common-places, having made a Catalogue of their several Heads, and then referred to every Head those Canons which concern it.  
1. Epit. Juris Pontificii veteris, per Ant. Augustinum, Paris. 1641. Fol. or (if that cannot be had) Romae an. 1614 a very useful Book, or rather a Library of the Canon-Law, to those that rightly use it.  
2. Epit. Canonum, Conciliorum omnium, per Gr. de Rives, Lugduni 1663. Folio. He has the Heads for Common-places in an Alphabetical Order, and then refers to each of them, those Canons which concern them: a Book of good use.  
It will be convenient to have, and (on occasion to consult) such Authors as have made more full Collections of the Councils, with the Order and Time of each Session of their Acts, Canons, Epistles, etc. such as these;  
1. Concil. per Pet. Crabbe, in 3 Tomes, Col. Agrip. 1551. there is a former, and worse Edition in two Tomes, Colon. 1538.  
2. Concil. per Laurent. Surium, in 4 Tomes, Col. Agrip. 1567.  
3. Concil. per Nicolinum, in 5 Tomes, Venet. 1585.  
4. Concil. per Binium, in 9 Tomes, and X. Vol. Paris. 1636.  
5. Concil. in Tomis 37. Paris. 1644.  
6. Concil. per Labbe & Cossartium, Tom. 16. Paris 1671.  
Now concerning all these, it may be observed;  
1. That they are all Popish Editions, and have many things to be read with great care and caution; there are Spurious Canons, and Decretal Epistles of ancient Popes put in, and Genuine Canons left out, or corrupted, or industriously contrived Notes to make them look like Rome.  
2. To sense against these Frauds, you must collate Editions and MS. Copies, and consult those Authors (beforementioned) which have writ Censures upon the Works of Fathers and Councils.  
3. Of all the Editions of Councils, and their Collections, Peter Crabbe is most commended for his Fidelity, and (not for none but) less Fraud than those who follow him. All of them generally leave out the 28th Canon of the Council of Chalcedon: And those few who have it, rail at it, and always damn it, as got by Fraud, and the Pride of the Patriarch of Constantinople.  
And every one of them, even Crabbe, and Cossartius, in their Concil. Maxim. (tho' it be 
a Concil. hoc Pisanum 2m. Edit. est Paris. ab Hieronymo de Croaria, 1514.  extant, and printed before 
b Hoc est ante an. 1517.  Luther) leave out Concilium Pisanum secundum, and only name it; and both they and their 
c Index Expurgat. Hisp. Madriti 1667. verb. Concil. Pisan. Class. 3. & Index Romae 1664. pag. 29.  Index Expurgatorius damn it, because it makes against them; tho' it was called by the Emperor, King of France, and Cardinals, and kept only by Catholics (as they call them) and that according to the Constitutions of their own General Councils of Constance and Basil; and the Council itself (both in the time it sat, and after) called— 
d It was called 1511. and printed 1514. and the Title prefixed to it in the printed Copy is this — Constitutiones factae in diversis Sessionibus Sacri Generalis Concilii Pisani.  Sacrum Concilium Pisanum.  
Of all the forementioned Editions, that of Labbe and Cossartius, Paris 1671. in 17 Volumes, is the most comprehensive, containing above a fourth part more than any other former Edition; by reason whereof (as also for exact Indices, and many things in the Apparatus explained) it is of far more general, and beneficial use for a Divine, than any other Edition.  
There are also other Editions or Collections of Councils, or their Canons, of great Use:  
1. Versio Vet. Latina Concilii Niceni 2 di, per G. Long, Col. 1540 In which, pag. 68 we have these Words, — Post Consecrationem, Corpus Domini & Sanguis vocantur, (he speaks of the Eucharistical Elements) now Binius reads it thus— 
a Binius Concil. Tom. 5. p. 758. Edit. Par. 1636.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Post Consecrationem Corpus propriè & Sanguis Christi dicuntur.  
It was (as is evident by the old 
b And Crabbe uses that true Version, Concil. Tom. 2. p. 568.  Latin Version) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Binius makes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Concilium Illiberitanum, an. 305. cum Discursu Apolegetico Ferd. de Mendosa, & Notis Uberioribus Emanuel. Gundisalvi Tellei, Lugd. 1665. Fol.  
3. Concil. Trident. cum Declarationibus Cardinal. Citationibus Sotealli, Remissionibus Barbosae, Additionibus Balthaseris Andreae, Antverp. 1633. 8ᵒ. It is of all Editions (for there are many) the best, and indeed an Authentic Common-place-Book, and a Repertory for all Points of Popery.  
4. Concil. Trident. Canon's & Decreta, cum aliis in Concilio gestis, viz. 1. cum Principum Literis ad Concilium: 2. Legatorum Orationibus ad Synodum habitis: 3. Synodi Responsis: 4. Patrum Orationibus: 5. Eorundem Sententiis & Disputationibus, de Rebus gravioribus in Synodo habitis, etc. per Phil. Labbe, Paris. 1667. Fol.  
5. Concil. Constantiense & Basiliense, per Zachariam Ferrerium, Mediolani 1511. six years before Luther wrote against Rome.  
6. Concil. Constantiense & Pisanum 2um, (quoth alias non extat) editum ab Hieronymo de Croazia, Paris. 1514. in Octavo. These last Editions of the Councils of Constance, Basil, and Pisa, are of unquestionable Authority, as writ by Papists of those Times, Men of great Note and Learning, and no way infected (as they call it) with Luther's Heresies, seeing they writ before he appeared against Rome, and her Indulgences, which he first opposed.  
And as for particular Editions of some particular Councils, it will be convenient to know some more accurate Collections of the Canons and Decrees of Councils. I shall only name two or three.  
1. Bibliotheca Juris Canonici vet. oper a Gul. Voelli Dris Sorbonici, & Hen. Justelli, (Men of great Learning and Fidelity) Paris 1661. in 2 Vol. Folio. In them we have the Codex Canonum Eccles. Anglicanae, (with Justellus' Notes upon both) scarce elsewhere to be had; and many more particulars truly published, according to the Original MSS. Gr. Lat. and not (as many are) according to any partial Interest.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Pandect. Can. Apostolorum & Conciliorum ab Ecclesia Graeca receptorum, & Epistolarum Canonicarum SS. Patrum, cum Scholiis Balsamonis, Aristeni, Zonarae, etc. per Gul. Beveregium, Vol. 2. in Fol. Oxon. 1672. of great use for a Comprehensive Knowledge of Ecclesiastical Antiquity.  
Other Collections there are of Councils of particular Nations, which are to be known, and (when there is occasion) consulted: For Instance,  
1. For our Nation, Spelman's Councils, in two Vol. Folio.  
2. For Spain, Collectio Conciliorum Hispa. per Gar. Loaisam, Madriti 1593. Folio. For tho' they may be in Labbe's Concil. Maxim. yet they are not there in so good Order, nor so easy to be made use of.  
3. For France, the Collectors of their Councils are many; to instance in some,  
1. Concil. Galliae, per Sirmondum, Tom. 3. Fol. 1629.  
2. Concilia Galliae novissima, per Lud. Odespun, Paris. 1646. Fol.  
3. Conciliorum Antiquorum Galliae Supplementum, Opera & Study Pet. Delalande, Paris. 1666. Fol.  
4. Concil. Galliae Narbonensis, Stephanus Balasius Notis illustravit & edidit, Paris. 1668. in 8ᵒ.  
As Controversies in Religion are now stated, it will be necessary for a Divine to be acquainted 
Schoolmen.  with School-Divinity: The Fathers of the Schoolmen are Lombard, and Aquinas.  
1. For Lombard, the Master of the Sentences (as they call him) Bishop of Paris; he flourished about the Year 1145. as 
* Bellarm. de Script. Eccles. in P. Lombardo.  Bellarmine (if he says true) informs us. It will be convenient to have,  
1. His four Books of Sentences, either Editionis Lovarii 1568. in Quarto; or (which is much better) Edit. Moguntiae 1632. in 8ᵒ. Edidit Ant. Demochares, Dr. Sorbon. sub finem annexi sunt Articuli erronei (in quibus Magister non tenetur) partim Parisiis olim damnati, partim communiter non probati.  
2. Lambertus Danaeus in 1m m Librum Sententiarum, in 8ᵒ. Genevae 1589. He has, 1. Prolegomena, quibus Scholasticae Theologiae Origo, Progressus & Aetates ostenduntur: 2. Commentarius Triplex: 3. Elenchus Locorum, Scripturae & Patrum, quos addendo, detrahendo, vel mutando corrupit Lombardus: 4. In calce, Synopsis sanae & veteris Doctrinae de Trinitate.  
3. Joh. Martinez de Ripalda in lib. 4. Lombardi: He 1. gives a short Analysis of each Distinction: 2. A List of the Questions the Schoolmen handle on those Distinctions: 3. Under every Question he citys the Schoolmen, who, and where they handle such Questions, and so refers the Reader to the chief Authors who handle each Question.  
4. Durandus and Ariminensis; amongst the more ancient Schoolmen, Ockam, Scotus, Ant. 1620. Ockam is damned in Indice Expurg. Alexand. Papae VII. Romae 1667. And therefore we may be sure, 'tis some great Truth he is guilty of.  
For later Commentators on the Sentences, you may consult Gabriel Biel and Estius (especially Estius) By comparing the Ancient and Modern Schoolmen, you may see that Popery does proficere in pejus; for the Old speak many things more freely, which (since Luther and the Trent Conventicle) pass for little better than Heresy at Rome.  
For Aquinas' Sums, it will be convenient to have,  
1. His Sums, Col. Agrip. 1562.  
2. Bannes Vasques, Suarez, etc. or Cajetan (who is the most moderate, and comes nearer Truth and Us) and such others, (for there are many) and Catalogues of them may be 
a Vid. Catalogue. Scriptor. in Summam Aquinatis in calce.  consulted. Aquinas' Sums are the most considerable of his Works; and the impious Picture before them tells us, it had the express Approbation of our Blessed 
b Ita Christus in Cruse pendens Aquinatem alloquitur, in Iconismo Summae ejus praefixo, Edit. Duaci 1614  Saviour, — Bene scripsisti de me, Thoma.—  
Concerning Schoolmen, and their Theologia Scholastica, we may further consider;  
1. That our Reformed Writers observe three Intervals of time, which they call Theologiae Scholasticae Aetates.  
1. Scholasticorum, & Theologiae Scholasticae aetas prima, seu vetus; incepit 
c Vid. Lamb. Danaeum in Lib. 1. Sent. P. Lombardi Prolegom. c. 2.  Anno 1020. Lanfranco Papiensi Scholasticorum istius aetatis Principe, & duravit ad An. 1220. In this Interval Lanfranc and his followers undertook the Justification of Rome, and all her Errors and Superstitions, particularly Transubstantiation, which then began to be hatched, and was fully defined in the 
d Concil. Later. sub Innoc. Papa III. An. 1215.  Lateran Council. 1st To effect this, they equal the Fathers to Scripture: (finding something in them) but nothing in this for their purpose: 2ly They make much use of Aristotle's Philosophy, & Aristotelem in Sacrae Theologiae Templi & Sacrarii limen introducunt: 3ly Decretal Constitutions of Popes, and all the received Doctrines and Rites of Rome were Authentic with them; and whatever seemed to contradict them, was denied, or construed to a complying Sense.  
2. Scholastica Media ab Alberto Magno (ejus Principe) an. 1220. ad Durandum an. 1330. In hoc Intervallo Aristoteles in ipsa adyto Sacrarii Theologiae introductus, & Script a ejus demonstratione miti censentur; quae autem Verbum Dei docet credulitate & opinion, probabili teneri; quod etiam express & publice 
a Gul. Ockamus in Centilogico saepiusculè.  fatentur, & asserunt eorum Doctissimi: hac aetate Quaestiones curiosas impias, 
b Vid. Lamb. Danaeum loco citato, ubi earum Aliquas (plurimae enim sunt) brevi Catalogo Lectori exhibet.  Blasphemas temere proponunt Scholastici, & impie discutiunt, & ex principiis Philosophiae Peripateticae, potius quam Scripturae statuunt definiuntque.  
3. Scholastica tertia, ultima & pessima, ab an. 1330. ad an. 1517. Haec Aetas (says my Author) long impudentissima, nam quae modestia in veteri & media Scholastica adhuc manserat (ne temere de quibusdam Ritibus & Quaestionibus adhuc dubiis affirmaretur) ista aetate periit. Utrum Papa sit simplex Homo, an quasi 
c Hence that Blasphemous piece of Poetry,— Papa stupor Mundi, Qui maxima rerum; nec Deus es, nec Homo, quasi neuter es inter utrumque. Vide Glossam verb. Papa in Prooemio Clementinarum.  Deus? an participet utramque naturam cum Christo? an potestas ejus sit supra Concilium? an Mariae Conceptio erat immaculata? An Calix sit Laicis negandus? Haec & similia, sub deliberatione quâdam positâ quaesivit Scholastica prior, sed haec ultima decrevit.  
If you desire a fuller Account of the Schoolmen, and their Theologia Scholastica, of the Original and Progress of it, and the Approbation and Encouragement Rome gave it (the main Business and Endeavours of the Schoolmen being to aggrandise and maintain the Pope's Power, and all the received Doctrines and Rites of that Church, how Erroneous and Superstitious soever) these Authors may be consulted:  

1. Hospinian Historiae Sacramentariae, Tom. 1. lib. 4. cap. 9 p. 401, etc.  
2. Lamb. Danaeus in Prolegom. ad lib. Senten. Lombardi 1. cap. 1. 2, etc. fusi. 9  
3. Sixt. Senensis Bibliot hec. Sanctae, lib. 3. pag. 216. Edit. Col. Agrip. 1626.  
4. Possevin. Bibliothec. Selectae, lib. 3. c. 1, 2, etc.   
The two first give a true Account of the Iniquity and Ignorance of those Times, of the Corruption of Divinity, Introduction of Errors and Superstitions, and the Schoolman's industrious and impious Endeavours to vindicate and establish what the Pope and his Adherents had as impiously introduced: The two last, Senensis and Possevine (being concerned and engaged in the same cause the Schoolmen were) mince the Matter, and conceal the Truth, and tell a confused Tale of the Original of School-Divinity; and at last highly commend it, and its Authors; (even for their 
a Sixtus Senensis Bibli. Sanctae, Lib. 3. p. 217.  Learning, which all know they were never guilty of) and excuse their bad Latin and Barbarisms with a piece of Scripture, miserably misapplyed, transferring that of St. 
b 1 Cor. 11. 6. Tho' I am made rude in Speech, yet not in Knowledge.—  Paul, to Peter Lombard and his Followers. But others, and more sober Papists, are of another Opinion, and candidly confess that Truth which Protestants affirm and know: I shall name one or two, and 1. Joh. Tritthemius Abbas Spanheimensis, speaking of the time of the Emperor Conrade. Tertius, 1140, tells us, 
a Tritthemius de Scriptor. Ecclesiast. in Pet. Dialectico, seu Abelardo, pag. 161. Edit. Col. 1546.  Ab hoc tempore Philosophia saecularis Sacram Theologiam suâ curiositate inutili foedare cepit, etc. Tritthemius writ and finished that Work an. Christi 1494. Joh. Aventinus, no Papist, yet he is commended by Learned Papists, and Conradus Adelmannus, Canonici August. 2. Quod legem Historiae, veritatem scilicet religiose in scribendo observavit. I say Aventine speaking of Pet. Lombard (who was made Bishop of Paris 1159.) writes thus, — Eâ 
b Joh. Andr. Quenstedt, Dialog. de Patrum Illustrium Doctrina & Script. Virorum. Joh. Avent. Anal. Boiorum, Lib. 6. pag. 392. Edit. Basil 1580. and again 1615.  tempestate Petrus Longobardus Lut. Parisiorum creature Pontifex, is quidem Theologumenωn. 4. Lib. scripsit, sed Sacrosanct. Philosophiae veritatem, Fontemque purissimum (sicuti plus millies à Jacobo Fabro, & Jodoco Chichtoveo, Proeceptoribus meis; and they not Lutherans or Calvinists, accepi atque audivi) coeno Quaestionum, & rivulis opinionum conturbavit [id quod & usus rerum magis (nisi coeci sumus) satis super que docet] verba haec lineis inclusa, ex jussu Inquisitorum, ex Indicibus Expurgatoriis Hispan. Madriti 1667. & Lusitan. Olysipone 1624. sunt delenda: Vide dictos Indices in Joh. Aventino, qui floruit circa an. 1500.  
One thing more may be observed of the Schoolmen, (and of Popish Casuists and Commentators too, especially those before Luther) that when they speak of Moral Duties, and those things which are within the compass of Natural Reason, to know and judge of, we shall find many things well, and some very acutely said: But when they speak of those things, the Knowledge of which depends solely on Scripture and Revelation (as of Faith, Repentance, Sacraments, Justification, etc.) their Ignorance of Tongues and Antiquity, and consequently of the meaning of Scripture being so great: (besides their being enslaved to maintain all the Errors and Superstitions of Rome, which at that time were very many) In their Discourses of such subjects, 'tis no wonder if their Mistakes (ex inscitiâ aut partium study) be many and great.  
It is next necessary for a Divine to have some Casuists, and to know more, that upon occasion he 
Casuists.  may consult them. Amongst the Popish Authors, there are very many; so that all Persons of their Faction may find most Cases, (at least in the general) stated and determined according to the Principles and Interest of their Church; and their Prudence in this is great, was their Cause good.  
For Protestants, there no part of Divinity, which has been (I know not the reason) more neglected, very few having writ a just and comprehensive Tract of Cases of Conscience: However, it may be useful to consult both Protestants and Papists.  
1. Protestants Casuists; and amongst them  
1. Dr. Sanderson, Bishop of Lincoln, his two Tracts 
Protestants Casuists.  or Prelections De obligatione Conscientiae, and De Juramento, are of great use and excellence; for in those Prelections he has so plainly explained, and proved many Propositions concerning Oaths and Conscience in Thesi, and in general, that he who seriously reads them, and remembers what he reads, may determine and resolve many other Cases, which are not mentioned by Dr. Sanderson.  
2. Consult the five Cases of Conscience determined by a late Learned Hand, (that's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, London 1666. in Octavo) no Name to them, but — Parentem referunt, they look so like that good Bishop, that any would suspect (and it is certainly known) those Resolutions are his, and worthy our perusal.  
3. Amesius de Conscientia, etc. A Nonconformist, and therefore cautè legendus, as to that particular; but otherwise he writes very rationally, and what he resolves is short, and the Texts he urges very pertinent: So that when is out, (which is not usual) you lose not much; and when he is right, you have it in a little time.  
4. Fr. Balduinus (a Lutheran) and therefore must be warily read, as to that Point, De Casibus Conscien. Witterbergae 1628.  
5. Casp. Eras. Brochmanni Systema Universae Theologiae, in quo singuli Religionis Christianoe Articuli, Controversiae priscae & recentes polemicae expediuntur, & praecipui Conscientiae Casus è verbo Dei practicè deciduntur, in 3. Vol. 4º, Lipsiae 1638. there be former, but worse Editions.  
Popish Casuists are many, and Voluminous; for Ant. Dieina consists of 12 Parts, and 6 or 7 Vol. in 
Popish Casuists.  Folio; but these that I shall here mention are of greatest Note, and Authority.  
1. Manuale Confessariorum, etc. per Mart. Azpilivetam Navar. Par. 1620. 8ᵒ.  
2. Franc. Toleti Cardinal. de Instructione Sacerdotis, etc. lib. 8. Rothomagi 1630. in Octavo.  
3. Vincent. Filliucii Quaestiones Morales, etc. Colon. Agrip. 1629. Fol. He writes as fully and learnedly, as any among the Jesuits; of which sort of Casuists, amongst those who do not (as some do) with ambiguous Words and soft Expressions, disguise and mollify their harsh, and horrid Opinions; I shall name a few, who write plain Popery, and openly endeavour to prove their most desperate Opinions.  
1. Ant. de Escobar Theologia Moralis, etc. Lugd. 1646. 8ᵒ. This is a good Edition, but there are two something better after it; one at Lions, and another at Brussels 1651.  
2. Thomae Tamburini è Societate Jesus, Explicatio Decalogi, etc. Lugd. 1659. Fol.  
3. And that we may know what his Erroneous Opinions are, and where to be found, we have a Catalogue of no less than 103 pernicious Errors found in his Works, and the place where signified, in a Book with this Title — Extraict de plusieurs Erreurs & Maxims pernicieuses, contenues dans un Volume du Pere Tambourin Jesuit, etc. Imprimé à Lion, en la present Annee 1659. in Quarto.  
4. If you desire to see more of the Jesuits Casuistical Divinity, you may consult Pauli Lymanni Jesuitae Theologiam Moralem, Lugduni 1654. and Fr: Bordoni propugnaculum opinionis probabilis in concursu probationis operum Bordoni, Tom. 6. Lugd. 1668. in Folio.  
5. And Lastly, vid. Amadaei Guimenii Opusculum singularia universae ferè Theologiae Moral. complectens, adversus quorundam Expostulationes contra nonnullas Jesuit arum Opiniones Morales, Lugd. 1664. in Quarto. He endeavours to justify all the Jesuits wild and extravagant Opinions, which the Jansenists charge them withal in their 
a Vid. Lud. Montalii Literas Provinc. de Morali & Politicâ Jesuitarum Disciplinâ, Col. 1665. in 8ᵒ.  Provincial Letters and the 
b Vid. The Jesuits Morals, collected by a Doctor of Sorbon, Lond. 1670. in Folio.  Jesuits Morals, and the 
c In 4 or 5 Vol. in 8ᵒ. Not and. that there is Decretum conditum in Congregatione Generali Romanae & universalis Inquisitionis, etc. Dat. Romae, 1. Augusti 1641. in quo omnia edita & edenda, tàm contra quam pro Jansenio prohibentur, ne quis leg at, retineat, etc. And yet ever since they write read, and maintain such Books amongst them.  Mystery of Jesuitism; and to do this, he shows that many Eminent Authors and Writers of the Roman Church (before and besides the Jesuits) maintained (with Approbation) the very same Opinions, which are charged upon the Jesuits. So that this Work of Guimenius is a Common-place-Book, wherein we may find all the Impious Opinions of the Roman Church, particularly cited by Guimenius, and eight or ten more Eminent and approved Writers of that Church, who publicly held and defended them.  
Besides Popish Casuists, they have many Writers, whom they call Summistae, who have put all the 
Summists.  Heads of Divinity in an Alphabetical Order, and then explain each by way of Position, Case, or Question. There are many such Writings, the more Ancient (before Luther, when they writ more secure) speak plain Popery, the later are more cunning and cautious, yet sufficiently erroneous; I shall name two only:  
1. Summa Universae Theologiae Rainerii de Pisis, Venet. 1585. in two Tomes, Quarto.  
2. Summa Ecclesiasticae Disciplinae, & totius Juris Canonici, aucta & recognita, etc. Lugd. 1598. Authore P. Crespetio; the most useful amongst them, if I mistake not, under every Head, he citys passages out of the Fathers, Councils, Historians, Schoolmen, etc. And any thing which he thinks makes for the Catholic Cause.  
Of this sort of Writers (or Casuists) are Antonius Archiepisc. Florentinus, Card. Cajetan, Turrecremata, (in his Summa de Ecclesia) a Book (by reason of the Cardinal's Authority) considerable; as also (which occurs in the end of his Summa) for his Apparatus super 
† Extat hoc Decretum Gr. Lat. apud Binium Concil. Tom. 8. pag. 851. Edit Paris. 1636.  Decreto Vorionis Graecorum in Concil. Florentino ab Eugenio Papâ IV. promulgato. August. de Ancona, and a Rabble of such Romish Janissaries, the Pope's Praetorian Band, Capitoliis Custodes, & Pontificiae Omnipotentiae jurati Vindices.  
Seeing every Divine of the Church of England is bound to subscribe and defend the Doctrine and Discipline 
Writers of the Doctrine and Discipline of the Church.  of our Church, against all Adversaries; and none can do that, before they know and understand what that Doctrine and Discipline is, and where 'tis authentically treated of, and to be found; Jewel, Rainolds, Hooker, 
* A Martyr for our Church.  Laud, and Whitaker, are excellent Authors; but the most Authentic are, and to be consulted,  
1. Our XXXIX Articles, composed in the Synod at London 1552. i e. 6 to Edvardi VI ti, printed in Latin, An. 1553. they were in number 42, they were after (An. 1562. Elizabethae 5º) revised in the Convocation at London, and reduced to 39 and published in Latin 1563. A Copy of which is in Bodley's Library amongst Selden's Books, with the Original Subscriptions of the Clergy annexed to it.  
2. Our Book of Homilies, composed 5 Years before the Articles An. 1ᵒ Edvardi VI ti, & Anno 1547.  
3. Our Liturgy, which was first published An. 1549. then revised by Cranmer and Bucer, and published An. 1552. i. e. 6 to Edu. VI ti. And left 
a Vid. Stat 5. 6. Edv VI cap. 1.  established at his Death; abolished by Queen 
b Stat. 1. Mariae Sess. 2. cap. 2.  Mary, and again established by Queen 
c Vid. Stat. 1. Eliz. cap. 2.  Elizabeth, with some Alterations, 1558.  
4. Our Book of Ordination; all these are confirmed by Parliament and Convocation, the Supreme Power Ecclesiastical and Civil; and therefore whatever these four Books contain, relating to the Doctrine and Discipline of the Church of England, is authentic, and obligatory to the whole Church and Nation, and to all Persons, whether Clergy or Laity. This our Common Lawyers will admit, but no more; because they would increase their own Civil Power, and diminish the Ecclesiastical. But we say, and can 
d Vid. MS. de Excommunicatione Cancellario missum An. 166.  prove, that there are other Books, which (as to the Discipline of our Church, and her Ecclesiastical Jurisdiction) are, and de Jure should be, as authentic and obligatory, as the former four already mentioned; that is,  
1. Our Ecclesiastical Canons, made in Convocation in the first Year of K. James the First, An. 1603.  
2. The Provincial Constitutions, quas collegit Gul. Linwood, (erat 
e M. Parker Antiq. Britan. in Gul. Chichley, pag. 285.  Officialis Curiae de Arcubus, dein Custos Privati Sigilli, demum Meneven. Episcopus) & Glossis illustrare 
f It a Linwood in Praefatione.  incepit An. 1423. perfecit 
g Vid. Glossam ad Constitutio: finaliter verbo remotas, p. 161. Col. 3. Edit. Paris. 1505. de Haereticis lib. 5.  Glossas illas 1429. not and. Constitutiones has, cum erant in Synodo Provinciae Cantuar. conditae, Provinciam illam solum obligasse.  
3. Constitutiones Legatinae Othonis, & Othoboni (erant Legati Pontificii in Anglia sub Hen. III.) cum Glossis Johan. de Aton, Canonici Lincolniensis. Not and. 1. Quod Gul. 
a In Glossa §. Et quia verbo asserunt & locato & conducto.  Linwood citat hunc Johan. de Aton, qui erat Linwoodo antiquior: 2. Costitutiones has Angliam universam obligasse, conditae enim erant in 
b Vide M. Parisiensem ad An. 1237. in Hen. 3. pag. 446, 447.  Conciliis, ubi ader ant utriusque Provinciae Episcopi, Pontificio Legato Preside.  
Now all these Canons, and Constitutions (Provincial and Legantine, and indeed the whole Canon-Law) are still in use, in all our Ecclesiastical Courts, and Obligatory, so far as they are not contrary or inconsistent with, 1. The Law of GOD: 2. The Law of the Land, or the Prerogative Royal: as may (and evidently does) appear by many 
c Vide Stat. 28. Hen. 8. cap. 19 § ult. which is confirmed 1. Eliz. cap. 1. Vide etiam 27. Hen. 8. cap. 15. & 35. Hen. 8. cap. 16.  Statutes not yet Repealed.  
The next Inquiry will be, How a Divine may come to know the true Meaning of those Writings, which authentically contain Our Doctrine and Discipline, and the Reason of both?  
In answer to this Query (with Submission to better Judgements) there can be no better way to know the true Meaning of our Articles, Canons, and Constitutions, than by a diligent and intelligent reading the Works of those Excellent Persons, who contrived those Authentic Writings, (ejusdem enim est exponere, cujus est componere) and have ever since successively defended them against all the Adversaries of Our Church (Pope, Presbyter, and Fanatic) and that with Victory; I mean such as Cranmer, 
a Buceri Scripta Anglicana praecipuè Basil. 1577. vel Argentorati. He was Regius Professor of Theology at Cambridge.  Bucer, 
b He was Regius Professor at Oxon.  Peter Martyr, Jewel, Rainolds, Whitgift, Bancroft, Hooker, Joh. White, Dav'nant, Abbot, Crakanthorp, Field, Laud, Chillingworth, etc. and such others. As for some later Wtiters (Scribblers rather) they have endeavoured by the many Apocryphal Pamplets, which they have of late Years published, to confute the established and known Doctrine of Our Church, and all Reformed Churches in Europe, and maintain Positions, which are evidently Socinian, Popish, or Pelagian; and we have too much ground to wonder why such as are in Authority, do give an Imprimatur to such pestilent Heresies, which they are bound (by Law and Conscience) to condemn.  
Now as it concerns a Divine to know the Doctrine 
How to know the Errors and Opinions of the Enemies of our Church.  and Discipline of the Church of England, etc. so he ought to know what are those erroneous Opinions which our Enemies and the Church's hold: for no one can confute what he does not know. To write against Rome or Geneva, and upbraid them for Doctines they do not hold, is a Calumny; all that Bellarmine, Lombard, Vasquez, or Cajetan hold, (who were Great, but Private Men) is not presently to be charged upon the Roman Church, but such things as she (by public Authority) owns in her Authentic Constitutions, or Sacred and approved Offices: As for Popish Errors, they are either Fidei aut Facti, in credendis aut agendis, such as concern their Doctrine and Discipline.  
1. For their Credenda, and Errors in Doctrine, (and many in Discipline too) they have authentically declared, and we may find them,  
1. In their Trent 
* And so in all those Councils they call Ecumenical, and approve, (tho' we do not) as the Second Nicene Council; and about 13 more, which came after it: whatever Errors be in any of these, they do (and must) own; for seeing they do approve those Councils, they must approve their Positions and Decrees: We have a Catalogue of what Councils (General and Provincial) the Church of Rome acknowledges, prefixed to the Corpus Juris Canonici, Paris 1618. Fol. and to the last Edition of that Law, Lugd. 1661. in Quarto.  Council; the Best Edition is that at Antverp 1633. in Octavo, (of which before) pag. 18. §. 3.  
2. In the Catechism. Trident. (seu Roman.) ex Decreto Concil. Trident. jussu Pii Papae Quinti; there are many Editions of it, but the best and most useful, is that of Paris 1635. in Octavo.  
3. In their Pope's Bulls; many Collections of them there are: As for Instance, 1, Eclog. Bullarum Pii IV, Pii V, Gregorii XIII. Lugd. 1582. in 8ᵒ. Item. 2, Literae Apostolicae, etc. De Officio Inquisitionis, cum Superiorum Approbatione, Romae 1579. Fol. Extant hae Literae cum aliarum Auctario, in calce Directorii Inquisitionis, per Nicol. Eimericum, Venet. 1607. 3, Novae Compilatio Privilegiorum Apostolicorum Regularium, Mendicantium, etc. per Iman. Roclerium, Turnoni 1609. Fol. In which Collection we have the Bulls of about 44 Popes: 4, Bullarium Romanum Noeissi, à Leone Magno ad Urbanum Octavum, Tomis 4. in Fol. Romae 1638. Edidit Mar. Cherubinus, extat Editio hujus Bullarii alia posterior, & (additis Urbani Octavi, & Innocentii Decimi Constitutionibus) auctior, Lugd. sumptibus Phil. Board, etc. This last Edition is best: 1. Because it contains more Bulls: 2, Because I find many things in this last Edition of Lions, which (being damned by the Inquisitors) are to be 
† Vid. Indicem Prohib. jussu Alexandri VII. Romae 1664. Edit. pag. 19 verbo, Magnum Bullarium & Deeretum Inquisitorum, ibid. pag. 371.  expunged, and the Edition prohibited, till they be so.  
4. In their Canon-Law, (of which I shall hereafter write something) all these are of Public Authority, received with Approbation of their Popes and Church.  
For the Popish Agenda, Matters of Fact and Discipline, their Sacred and Civil Rites, and Ceremonies, we have them authentically set down in these Books:  
1. In Missali Roma. There are very many Editions of it, and much differing one from another, as is evident, and may appear by comparing the MSS. (of which there are many in Bodley's Library, and some in my own) with the printed Copies; the first and more ancient with those that follow. Besides the Roman Missal (which never was in use in England in any Age) there are many others proper for other Countries and Places: So we had in England, 1, Missale secund. usum Hereford. 2, secund. usum Sarum: 3, secund. usum York: 4, secundum usum Evesham: 5, Lincoln: 6, Bangor, etc.  
2. Breviarium Roman. there be many, and differing Editions of this, and Breviaries of other Churches, as well as Rome: The Breviary of Sarum (so famous in England) they called it Portiforium, etc.  
3. Pontificale Romanum, containing their Offices for Ordination, Confirmation, Consecration of Churches, etc. and other things particular to the Bishop.  
4. Rituale Romanum, continet Ritus in Administratione Sacramentorum usitatos, viz. Baptismi, Eucharistiae, Poenitentiae, Matrimonii, Unctionis Extremae, quorum Administratio ad Parochos spectat, etc.  
5. Sacrarum Ceremoniarum, sea Rituum Ecclesiasticorum S. Roma. Ecclesiae Libritres, Romae 1560. Folio: there are many more Editions of it, at Venice 1506. at Colon. 1572. and there again 1574, in Octavo. Whoever desires to be informed, and convinced of the many Ridiculous (as well as Impious) Roman Superstitions, and the prodigious Papal Pride, let him get that Book.  
6. Processionale, Graduale, Paris 1668. Fol. Officium B. Mariae Manuale, secundum usum Sarum, Horae B. Virgins, etc. And (to omit the rest) Psalterium B. Mariae, per Bonaventuram (so they call it) and 'tis printed amongst his Works; it is the most Blasphemous and Impious piece of Superstition and Idolatry that ever saw the Sun: For whatever in David's Psalms is spoken of GOD, or our B. Saviour, is in that Psalter attributed to the Virgin Mary; and yet 
* Possevine in Apparatu Sacro, verbo Rossarium (mihi) pag. 357.  Possevine has the Impudence to write — Psalterium Divi Bonaventurae laudibus Beatissimae Virginis summa Pietate (Impietate potius in Deum Blasphemâ & Idololatrica) accommodatum.  
All the forementioned Councils, Canons, and Sacred Offices, have been received, and publicly approved by the Church of Rome, and so what Errors or Superstitions soever occur in them, may be justly charged upon the Roman Church, and they are responsable for them; but not so for the Writings of Particular and private Men, altho' otherwise (for Place and Learning) of greatest Eminence in their Church.  
It is necessary to understand the Popish Controversies; Books of this kind are very many, to read 
Writers of Controversies.  them all, is not opus unius hominis, aut aetatis; I shall name some few of the best, which will furnish an Intelligent Reader with a convenient Knowledge of those things that are controverted.  
1. Dr. Crackanthorp contra Archiepisc. Spalatensem, 4o. London 1625. It gives the shortest and best Account of most Popish Controversies.  
2. Gul. Amesii Bellarminus enervatus: I noted to you before, that he was a Nonconformist, but he has very distinctly exposed Rome, and Bellarmine's Pretences, and given a Clear, Short, and Rational Answer to them. Vitus Erbermannus, a Jesuit, and Public Professor at Mentz, has published (an impertinent thing he miscalls) an Answer to Amesius, printed at Herbipolis 1661. in 2 Vol. in Octavo. But — Omnia cum fecit Thaida, Thais olet; his pretended Reply is inconsistent and irrational.  
3. Andr. Riveti Catholicus orthodoxus, etc. It is extant in his Works, Roterodami 1652. In French, Saumur 1616. Lat. 2. Tomes 4.o. Lugd. Bat. 1630. he very fully handles almost all Popish controversies.  
4. Chamierus contractus, seu Panstratiae Catholicae Dan. Chamieri Epitome, per Fred. Spanhemium, one Vol. Fol. Genevae 1645. This is more full and large than the former, and may supply their Brevity and Omissions.  
5. If you desire (upon occasion) further Satisfaction in any Question, our own Great and Learned Men, Jewel, Rainolds, John White, Whitaker, Laud, Chillingworth, and others already mentioned, may be consulted; for none have opposed Rome, and defended the Reformation with more Learning and Success. To these may be added, such as have (ex professo) examined and confuted the Council of Trent; as for Instance,  
1. Chemnicii Examen Concil. Trident. Francofurti 1578.  
2. Examen Concilii Trident. per Innocentium Gentilletum, Genevae 1586. Octavo.  
3. Anatome Concilii Trident. Historic. Theolog. cum Historia Concil. Trident. per Thuanum, & vindiciis pro P. Suavo Polano, contra Scipionem Henricum, per Jo. Hen. Heideggerum, 2 Tomis, in Octavo, Tiguri 1672. more such Writers there are, but one (Chemnitius) is best, or all of these will be sufficient.  
There are some who have writ Enchiridia Controversiarum; such as these may be consulted, 
Epitomizers of Controversies.   
1. Manuale Controversiarum, per Martinum Becanum, Herbipoli 1623.  
2. Or if that be too large a Work, we may get his Enchiridion Manual. Controversiarum hujus Temporis, Duaci 1631. He gives also an Account of the Lutheran Controversies, and of the Calvinists, and of the Anabaptists, etc.  
3. Enchiridion Controversiarum, per Fr. Costerum, Jesuitam, Col. Agrip. 1587. & postea Turnoni 1591.  
4. Controversiae Generales Fidei, contra Infideles omnes, (he puts all Protestants in that Catalogue) Octavo, Paris 1660.  
And because in all Controversies about Religion, Scripture is urged on all sides, and some things are 
Interpreters of the more difficult Texts of S. Scripture.  hard to be understood; it will be convenient to consult such Authors as have writ Explicationes & Conciliationes Locorum difficilium.  
1. Fred. Spanhemii Dubia Evangelica, Tom. 3. in Quarto: the first Tome was printed at Geneva 1634. the second and third Tomes 1639.  
2. Gul. Estius in loca Scripturae dissiciliora, Folio, Duaci 1629. a Learned Writer, who explains many places very well; but being sworn (as all their ecclesiastics are) to maintain all the received Doctrine, Discipline, and Rites of the Church of Rome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he does explain Places so, as may make most (not for Truth, but) for the Interest of the Church of Rome.  
3. Symphonia Prophetarum & Apostolorum, etc. à Joh. Schorpio, 4ᵒ. Genev. 1625.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu Contradictiones apparentes S. Scripturae, etc. Ven. 1645. 12ᵒ.  
5. Vindicatio Locorum praecipuorum Vet. Test. à corruptelis Pontificiorum (praecipue Bellarmini) Calvinistarum (he was a Learned Man, and a Lutheran) Photinianorum, etc. in Octavo, Gissae 1620. per C. Helvicum.  
6. Conciliationes locorum S. Scripturae, in specie pugnantium ex libris Augustini, per Ludovic. Rabum, 4o. Noribergae 1561.  
7. Harmonia totius Scripturae, seu Conciliatio locorum Script. etc. per Mich. Waltheum, 8ᵒ. Argent. 1621. a Lutheran.  
8. Conciliationes S. Scripturae, etc. per Andr. Athalmerum, 4o. Noribergae, an. 1561.  
There are many more Writers of this nature, but these I have here mentioned, may be sufficient.  

An mysteria Fidei à ratione naturali apprehendi possunt? Negant.  
1. Lubbertus de Christo Servatore, lib. 4. cap. 12. 
For the Socinian Controversy.  pag. 582.  
2. Ludovicus Crocius in Anti-Socinianismo, Disp. 7. pag. 64.  
3. Jac. ad Portum Orthodoxa Fidei Defension, cap. 30. pag. 377.  
4. Andrea's Prolaeus in Mataeologiâ sua Sociniana, cap. 2. pag. 21, 22. etc.  
5. Christianus Dithmarsus in Coll. Exercitationum Anti-Socinianarum, Exercit. 2. pag. 32. etc.  
6. Balth. Meisnerus Considerate. Theologiae Photinianae, cap. 4. pag. 310.  
7. Joh. Hoornebeck Socinianismi confutati, Tom. 1. lib. 1. cap. 5. fusè.  
8. Sam. Maresius in Hydrâ Socinianismi confutatâ, lib. 1. cap. 25. pag. 392.  
9 Suarez Opuscul. lib. 3. cap. 1º, 2o.  
10. Pet. Lombard. Sent. lib. 2. Disp. 26. Vid. Commentatores, ibid.  
11. Aquinas, 22. Quaest 2. Art. 3. 4. & Commentatores, ibid.   

An Sociniani sint verè Christiani? Negant.  
1. Lud. Crocius Anti-Socinianismi, Disp. 1. §. 4.  
2. And. Prolaeus in Mataeol. Socinianâ, cap. 1. qu. 5. lib. 7. etc.  
3. Balthas. Meisnerus in brevi Consid. Theologiae Photinianae, cap. 4. pag. 294. etc. 5. pag. 634.  
4. Jacob. Martinus. Synopsi Religionis Photinianae, cap. 6. §. 26. pag. 144. etc. 1. §. 14.  
5. Joh. Polyander Concertat. Anti-Socinianâ, prima Disp. 4, 5.  
6. Joh. Hoornebeck Socinianismi confut. Tom. 1. l. 2. cap. 9 pag. 188.   

Authores aliqui qui contra F. Socinum Senensem, suique sequaces scripserunt.  
1. Jacobus ad Portum, SS. Theol. in Acad. Lausannensi Professor, scripsit Defensionem Fidei Orthodoxae adversus Christophori Ostorodii Institutiones Religionis Christianae, Genev. edit. an. 1613. 4ᵒ.  
2. Sibrandus Lubbertus scripsit contra F. Socinum. lib. 4. de Jesus Christo Servatore, 4ᵒ.  
3. Andrea's Essenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hug. Grotii scripsit lib. cui Titulus— Triumphus Crucis, seu Fides Catholica de Satisfactione Christi, contra Joh. Crellium, Francofurti, 4ᵒ.  
4. Johan. Henr. Bisterfeldius Nassovius, scripsit de Uno Deo, Patre, Filio, & Spiritu Sancto, contra Joh. Crellii, l. 2. de Uno Deo Patre, Lugd. Batav. 1639. 4ᵒ.  
5. Wolfangus Franzius scripsit Disp. varias adversus Photinianos pro satisfactione Christi, sub hoc Titulo, Disputationes Theolog. de Sacrificiis Satisfactionis Christi pro peccatis totius Mundi praestitae, Typis Firmissimis, 4ᵒ.  
6. Christanus Mathias Dithmarsus in Academiâ Noricorum Altorsinâ Professor, scripsit & edidit Collegium Exercitationum Theologicarum Anti-Photinianum, in quo Disputationes decem: 1. De Notitiae Dei naturalis existentia & essentiâ: 2. De Notitiae naturalis usu & efficaciâ: 3. De 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Nomenclaturâ Divinâ in genere & in specie de nomine Jehova: 4. De Appellatione Deus: 5. De Appellatione Adonis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominus: 6. De Dei definitione, genere & Praedicatorum qualitate: 7. De Essentiae Divinae unitate: 8. De naturâ Attributorum Divinorum ad intra consideratorum: 9 De Attributis Divinis ad extra: 10. De ordine Attributorum Divinorum, 4ᵒ.  
7. Valentinus Legdaeus Suerinensis edidit Examen Refutationis Valent. Smalcii, quam Thesibus Alberti Graweri de Aeterna Deitate & Incarnatione Filii Dei, opposuit, 4ᵒ.  
8. Joh. Winterus Naumburgensis edidit Refutationem Sententiae F. Socini de Justificatione hominis coram Deo, quam tractat in Praelectionibus Theol. cap. 15. Problemata Socini quinque ponit & refellit. Quarto. 

1. An in Justificatione nostra peccata nostra deleantur nuda remissione, sine satisfactione? Asserit Socinus.  
2. An Deus poterat peccata condonare sine satisfactione? Asserit Socinus.  
3. An vitae innocentia possit censeri loco satisfactionis, & articulum Justificationis ingredi? Asserit Socinus.  
4. An Deus voluerit peccata sine satisfactione condonare? Asserit Socinus.  
5 An Christus pro peccatis nostris satisfecerit? Negat Socinus. Idem Scripsit Collationem & Differentiam Vet. & Nou. Testamenti Sacerdotum: Item Tractatum de hac quaestione, An Adamus in statu Integritatis fuerit Mortalis? Asserit Socinus. Negat Winterus.    
9 Joh. Junius Ecclesiae Sylvae Ducensis Pastor, scripsit Refutationem Praelectionum Theologicarum F. Socini Senensis, Amstel. 1633. 8ᵒ.  
10. Balthazar Meisnerus in Academiâ Wittebergensi Professor, scripsit Lib. cui Tit. Brevis Consideratio Theologiae Photinianae, prout eam F. Socinus descripsit Libello cui Titulus— Quod Evangelici omnino debent se illorum coetui adjungere, qui falso Ariani & Ebionitae vocantur, 8ᵒ.  
11. Jacob. Martin. scripsit Lib. cui Tit.— Synopsis totius Religionis Photinianae ex illorum Institutione brevi, Volkelio, Ostorodo, aliisque ejus Sectae authoribus repetitae, & breviter refutatae, 8ᵒ.  
12. Joh. Junius Ecclesiae Essendelphensis Minister, scripsit Examen Responsionis F. Socini ad Librum Jacobi Wieki, de Divinitate Filii Dei, & Spiritus Sancti, Amstel. an. 1628. 8ᵒ.  
13. Joh. Polyander Professor Leidensis, scripsit Lib. cui Tit. Prima Concertatio Anti-Sociniana Disputationibus 48. comprehensa, Amstel. an. 1640. 8ᵒ.  
14. Joh. Paulus Fetwinger in Academic. Altdorphinâ Alumnorum Noricorum Ephorus, scripsit Lib. cui Tit.— Vindiciae Incarnationis Jesu Christi aeterni Patris aeterni Filii, pro Alberto Grawero Professor olim Jenensi, 8ᵒ.  
15. Andrea's 
* Idem Keslerus habet Logicae & Metaphysicae Socinianae Examen.  Keslerus Superintendens Eisfeldensis, scripsit Lib. cui Tit. Physicae Photinianae Examen, etc. an. 1630. 8ᵒ.  
16. Jacob. Martin. scripsit Lib. cui Tit. J. Martini de tribus Elohim liber primus, Photinianorum novorum, praecipuè Georg. Emeldeni blasphemiis oppositus, an. 1619. 8ᵒ.  
17. Andrea's Volanus, scripsit Lib. cui Tit. Paraenesis Ard. Volani ad omnes in Regno Poloniae, magno Ducatu Lithuaniae, Somosatenianae Doctrinae Professores: & ad nova Ebionitarum contra Paraenesin objecta respontio. Spirae, an. 1582.  
18. Prodiit not it a pridem Libellus cui Titulus, Specimen Refutationis libri Johannis Crellii de Satisfactione Christi: Auth. L. V. etc. Trajecti ad Rhenum, an. 1648. 12 more.  
19 Extat Meditatio Theologica De usu 
† Vide sis hac de re Joach. Stegman. de Judice & norma Fidei Controversiarum Libros duos: Eleutheropoli. An. 1644.  & abusu rationis humanae, in interpretandis & aestimandis rebus & Scriptures Divinis, per C. S. A. Lugd. Batav. 1633. 12 more.  
20. Ambrose de Penalosa scripsit Opus egregium de Christi & Spiritus Sancti Divinitate, & Trinitatis Mysterio, contra Socinianos', an. 1635. Fol.  
21. Nicolaus Arnoldus Polonus Ecclesiae Beetkumanae Minister, Lib. edidit cui Tit. Johan. Maccovius Redivivus; continens, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pontificiorum Socinianorum, etc. 2. Casus Conscientiae ad normam Doctrinae Socinianae; 3. Anti-Socinum, cum Appendice de Atheis: An. 1647. 4ᵒ.  
22. Hugo Grotius De Satisfactione Christi, contra F. Socinum, 
* Id est Socino.  cui resp. Andrea's Essenuis in Triumpho Crucis, & L. V. in Specimine refutationis Joh. Crellii de Satisfactione Christi, Octavo.  
23. Vid. Ludou. Lucium De Satisfactione Christi, contra Michaelem Gettichium, Edit. Bas. 1612. 8ᵒ.  
24. Lambert. Danaeus in P. Lomb. Sentent. lib. 1. multa pro Trinitate disputat. Edit. an. 1580. 8ᵒ.  
25. Christianus Beemannus Bornensis, edidit Exercitationes Theolog. pro Deitate Christi, etc. contra Socinum, Smalcium, Ostorodum, Crellium, Mennonem Simonis, Paracelsum, Wiegelium, & c. Amst. an. 1643. Fol.  
26. Joh. Paulus Felwingern, scripsit Examen Disquisitionis brevis edit. Norembergae 1637. Octavo.  
27. Sam. Maresii Xenia Academica, seu de Divinitate & Personalitate Sp. Sancti, contra Socinianos' (cum aliis) Quarto.  
28. Disputatio Theologica Orthodoxa De Sanctissima Trinitate, Auth. Josepho Voisin, Par. 1647. 8ᵒ.  

29. Socinianismi confutati, Tom. 1. Auth. Johanne Hoornebecke Professor Ultrajectano, Ultrajecti 1650. Quarto.   
30. Hydra Socinianismi expugnata, contra Joh. Volkelium & Joh. Crellium, per Sam. Maresium, Groningae 1651. Quarto.  
31. Bernardus Paxillus, scripsit Monomachian pro defensione Fidei Trinitatis, Cracov. 1616. in Biblioth. Bodl.  
32. Joh. Cloppenburg. scripsit Vindicias pro Deitate Sp. Sancti, adversus Joh. Bidellum Anglum, Franck. 1652.  
33. Josuae Stegmanni Photiniasmus, seu succincta refutatio errorum Photinianorum, etc. Rhinthelii 1623. 8ᵒ.   

Alli pene infiniti, Pontificii pariter & Reformati seize Socino opposuere, ut passim videre est. Vide sis.  
Aegidium Hunnium in Articulo de Trinitate.  
Polanum in Syntagm. Theol. l. 3. c. 2. ad 11.  
Barthol. Terres in 1. part. Aquinatis.  
Benedict. Szentkiral. Transylvanum, contra Georgium Enjedinum.  
Hieron. Zanchium de tribus Elohim, etc.  
Hannib. Rosseli Comment. in Paemandrum Hermetis.   
Calvinum in defension Orthodoxae Fidei Sacrae Trinitatis, contra M. Servetum, & Georg. Blandr.  
Erasmum Brochmannum, qui utraque Controvers. parte quaestiones Socinianas proponit & discutit.  
Dionys. Petavium, qui fusè pariter & doctè in Dogmatis Theologicis tractandis, contra Socinum disputat, testimoniis ex intimâ Antiquitate petitis.  
Tandem longum Scriptorum Catalogum (eorum nempè qui contra Socinum & sui sequaces militant) tibi exhibet Christianus Becmannus Bornensis, in Exercitationibus Theologicis Amstelod. editis an. 1643 pag. 12. Ubi Authores 56 plus minus enumerat, qui justo Bello & Marte internecino contra Socinum, ipsumque etiam Socinianismum animosè militant. Qui vellet, videat.  
Scholastici (quod ad Articulum Trinitatis attinet) in 1. Sent. P. Lombardi distinct. 2. & in 1. parte Aquinatis multa disputant, curiosa magis fateor quam viro cordato profutura. Quorum omnium Catalogum laboriosè contextum tibi exhibet johan. Martinez de Ripaldâ in Lib. Sent. 1. Disp. 2.  
Amongst other things, 'tis exceeding useful for a Divine, to have some knowledge of the Canon Law; 
Canon Law.  there are many Books written of this Faculty, and amongst others (to omit those which concern the Forum, and Jurisdictionem contentiosam) these following may be useful.  
1. For the Original, Parts, and Use of the Canon Law, it will be very useful, first of all to read Dr. Duck De Usu & Authoritate Juris Civilis, Roman. Lib. 1. c. 7. de Jure Canonico, pag. 39 Edit. Lond. 1653.  
2. Institutiones Juris Canonici, per Paulum Lancelottum, cum Casibus Joh. Bapt. Bartoloni, in Octavo, Col. 1609.  
3. Arnoldi Corvini Jus Canonicum per Aphorismos strict. explicat. Amstel. 1651. in Octavo. And this for Brevity, Method, and Perspicuity, may (at the first) be more useful to a Divine, than the aforesaid Institutions.  
4. Corpus Juris Canonici, cum Accessione novarum Constitutionum summorum Pontificum, & Annotationibus Ant. Naldi, etc. Lugd. 1661. in Quarto, and 2 Volumes: This is the last and best Edition Corporis Juris Canonici, (without the Gloss) and contains many useful things, which are not in any former Edition.  
5. If the aforesaid Edition cannot be had, then consult Corpus Juris Canonici, at Paris 1618. Folio, the next in Time and Goodness.  
6. Corpus Juris Canonici, cum Glossis, Par. 1612. cum Indice Steph. Davys, in 4 Volumes Fol.  
7. The old Edition of the Canon Law, with the Gloss, at Par. 1519. in 3 Vol. in 4º; or any other Edition before the Year 1572. for since that Time, many things are left out of the Gloss, which were in before.  
8. Censurae in Glossas Juris Canonici, Colon. 1672. where what is to be left out of the Gloss, is distinctly set down.  
After a General Knowledge of this Law, a few Books more will be of Advantage to perfect that Knowledge, (so far as a Divine may be concerned in it) for Instance such as these:  
1. Joh. Cardinal de Turrecremata in Decretum Gratiani.  
2. Abbas Panormitanus in Decretales, etc.  
3. Conclusionum Practicarum in Jur. Utr. Foro, etc. 8. Tom. Fol. per Card. Tuschum, Lugd. 1634. The whole Work is in an Alphabetical Order, like a Law Dictionary, and things easy to be found in it.  
4. Epit. Juris Pontificii veteris, per Ant. Augustinum, Fol. Rom. 1614 aut Par. 1641. It is divided into 3 parts: 1. De Personis; 2. De Judiciis; 3. De Rebus, etc. He has a Catalogue of the Pope's Councils, Collectors of the Canons, and his Censure of them. A Book of great use for a Divine.  
For Explanation of the Terms, and Ecclesiastical Words, which occur in the ancient Canons, Histories, 
Law Lexicons.  Councils, and Ecclesiastical Writers, Greek and Latin, some Law Lexicons will be necessary; there are many, but I shall name only what I think most useful.  
1. Glossarium Graeco-Barbarum, Jo. Meursii, 4o. 
For the Greek.  Lugd. Bat. 1614  
2. Lexicon Juridicum Juris Caesarei Canonici, per 
For the Latin.  Jo. Calvinum, Joh. Christum, Genevae 1640. which Edition has escaped the Inquisitors Fury.  
Notand. Many things in this Lexicon are damned, and to be expunged by the Command of the Inquisitors, in the Spanish and Portugal Indices; sed salva res est, this Edition has escaped Purgatory. Vid. Indicem Expurg. Hisp. Madriti 1667. pag. 570, & Indicem Olysipone 1624. p. 742.  
There are more Lexicons, which may (on many occasions) be consulted:  
1. Lexicon Juris, per Sim. Schardium, Fol. Colon. Agrip. 1600.  
2. Vocabulum Utriusque Juris, per Alexandr. Scot 8o. Lugd. 1622.  
3. Notitia de Vocabulis Eccles. etc. Ravolta de Domenico, Magri, etc. Romae 1650. part Latin, and part Italian.  
4. Glossae P. Pithaei Capitulis Caroli Magni proefixae, Paris 1640, etc.  
It is exceeding useful for a Divine to know the 
Civil Law.  Civil Law also (setting aside the Litigious part of it) such Books as these may be useful: And first,  
For a General Knowledge of the Civil Law, consult, 1. Ridley's View of the Civil Law, etc. 4ᵒ. 2. Dr. Duck's first Book De Usu & Authoritate Juris Civilis, Lond. 1653. Elementa Juris Civilis, per Joh. Arnold Corvinum, Amstel. 1645. in 12ᵒ. Justinian's Institutions should be read with it: And for a fuller Explication of Justinian's Institutions, it will be convenient to have, either  
1. Joachim. Mynsingerus: 2. Joh. Scheidevinus; both have writ well on the Institutions, but Scheidevinus later, and more fully, and (in many things) more useful for a Divine: 3. Theophili Antecessoris Institutiones, Gr. Lat. cum Scholiis Faberti, & Notis Curtij, 4o. Par. 1638.  
3. Corpus Juris Civilis, (without the Gloss and Case) 2 Vol. in 8ᵒ. per Dion. Gothofredum, 1614  
4. Or which is far better, Corpus Juris Civilis (with Gloss and Case) Paris 1612.  
5. Codex Theodosianus, cum perpetuis Commentariis Jac. Gothofredi, etc. in 6 Vol. Fol. Lugd. 1665. In which there are many Titles, which concern Ecclesiastical Matters, (Doctrine or Discipline) for Instance — De Summâ Trinitate Catholicâ— De Sacrosanctis Ecclesiis, etc. De Episcopis & Clericis, De Episcopali Audientiâ— De Haereticis, Manichaeis, & Samaritis, ne Sanctum Baptisma Iteretur, De Judaeis, De Apostatis, etc. and many such more. Now if we consider the Antiquity of those Laws, and Gathofred's most Learned Commentary, and Explications of them, it must be confessed, That the Knowledge of them will be very useful for a Divine.  
1. Calvini: 2. Schardii Lexica Juridica (but now 
Lexicons to explain the Terms of the Civil Law.  mentioned) or one of them; Calvin is more useful, and will be sufficient, as to most Latin Words in that Law. Vid. Bar. Brissonii de verborum quae ad jus pertinent significatione, libros 19 Par. 1596. Fol. An Excellent and Learned Work; Alciate and Joh. Goeddaeus, have writ well on the same Subject, in Octavo both. And after them Arnoldus Corvinus, very well, in Octavo, Amstel. 1646. one, or all of these may be consulted.  
You may consult (besides Meursius his Glossary) 
For the Greek.  1. Rigaltii Glossarium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, De Verborum significatione, quae Novellis Imperatorum Orientis, post Justinianum regnabant, etc. 4ᵒ. Lut. 1601. 2. Glossae veteres Verborum Juris in Basilicis, etc. per Card. Labbaeum, Paris. 1606. In Calce Emendat. & Observationum in Synopsin Basilic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
6. There is one Title in the Law of great use in Divinity; (as well as Policy and Civil Prudence) and that is, — De 
* Lib. 5. digest, Tit. 17.  Regulis juris Antiqui: It contains above 200 Maxims of Law and Reason, so many Principles, and Axioms of greatest Evidence and Authority; being great Truths universally received in the Roman Empire (Pagan and Christian) by Divines, as well as Statesmen, and Lawyers: And because there is hardly any Rule so universal, but it may admit of some Exception, or Limitations, so those Regulae Juris have been cautiously and learnedly explained by several Eminent Lawyers: For Instance,  

1. Everard Broncherst, 12o. Lugd. Bat. 1641. one of the last, and (I believe) the best. 
De Regulis Juris scripserunt.   
2. Jacob. Cujacius, Octavo, Bas. 1594.  
3. Pet. Faber, Lugduni 1590.  
4. Philip. Decius (cum Additionibus) Octavo, Lugduni 1601.   
It is of use to a Divine for to be acquainted with 
De Indic●bus Expurgatoriis.  the Roman Inquisitors, who corrupt (rather than purge) Authors in all Faculties and Arts; (some of the Fathers not excepted) for this purpose we have,  
1. The Pope's 
† Vide plures Pontificum Constitutiones de Libris Expurgandis in Bullario Cherubini, in Indice Bullarii not at as, verbo Index, & verbo Libri prohibiti.  Bulls, about their Expurgatory Indices, as  
1. The Bulls of Pius IU. 1564. in Bullario Cherubini, Romae 1638. Tom. 2. p. 81, 82.  
2. That of Clement VIII. 1595. In the same Bullarii, Tom the 3d. pages 37, 38. vide ibi citatâ de Congregatione Indicis, (as they call it) that is a Congregation (A Committee) of Cardinals, who consulted about the composing and perfecting the Index Expurgatorius.  
For the Rules and Directions given the Inquisitors, for prohibiting what Books they pleased, we have them (as given by the Authority of the Trent Council) in the end of 
* Vide council Trident. Ant verp. 1633. 8ᵒ. in calce post Indicem: And in the Edition by Labbe, Paris 1667. pag. 230, 231.  some Editions of the Council.  
3. For the Indices Expurgatorii themselves, it will be useful to have one or more of them, (for there are many) and if possible of their own Editions: Amongst those we have,  
1. Index Trid. published at the end of those Editions of the Trent Council, quoted in the Margin.  
2. Index Hispan. Madriti 1612. Fol. & Madriti 1571, 1584. Salmurii 1601. Madriti iterum 1614, 1628. & Hispali 1632. & Madr. iterum 1640. these are the several Editions of it, but the most complete and useful, is that Madr. ex Typograph. Didaci Duaci. Fol. an. 1667. In which we have 4 or 5000 Authors damned absolutely, or so corrected with a Purgation (as they call it) that the best things are left out, and corrupted 
† Si Episcopus, Presbyter, aut Diaconus Chartam falsaverit, aut falsum Testimonium dixerit, deponatur, in Monasterium detrudatur, & quam diù vixerit Laicam tantummodo Communionem accipiat; Concilium Agathense (Agathae in Gallia Narbonensi) celebratur, 506. Can. 50. .  
3. Index Libr. Prohibit. Alex. 7mi. jussu editus, Romae 1664. & iterum 1665. ibid. extat etiàm ex MS. 1667. Fol. In this last Edition the Index Tridentinus is joined with it, and many Decrees of the Congregatio Indicis (wherein they name particularly, and censure Books) which elsewhere I find 
* Some of these Decrees are extant in a Book, with this Title, Librorum post Indicem Clementis VIII. prohibitorum Decreta, omnia hactenus Edita, Romae 1624. 8ᵒ. It is bound up with the Index Librorum prohibitorum, Romae 1596. in Octavo.  not extant.  
4. The Portugal Index, Olysipone 1624. in Folio: Continet 1. Indicem Roman. 2. Indicem Prohibitorum, Lusitaniae: 3. Indicem Expurgandorum, a. pag. 195. etc. vid. Papa. Bullas, & Librorum Expurgandorum Regulas, ibidem in Principio, ante Indicem.  
5. Index Expurgatorius, juxta Concilii Trident. Decretum, Philippi 2i. Regis Catholici jussu, Albani Ducis Consilio, ac Ministerio in Belgico concinnatus, an. 1571. & à Franc. Junio Edit. an. 1586. vide Epist. Dedicatoriam, & Praefat. Junii, Diploma Regis Catholici, & Praefationem B. Ariae Montani, dicto Indici praefixam.  
Now 'tis to be observed, That in their Indices, Authors and Books are distinguished into 3 Classes.  
1. In the first Class, the Books and Authors too are damned, and all Heretics (amongst which we Protestants are reckoned) and all their Books writ of Religion: 2. In the second Class, Books damned, but not their Authors, when the Authors are Catholics, and yet their Books absolutely forbid: 3. In the third Class, such Books (writ by Papist or Protestant) as be purged, may pass. By this we may come to know the best Books; i. e. Those condemned by them; Magnum aliquid bonum est quod à Nerone damnatur.  
2. By considering their Indices, we come to know the best Editions of many good Books: For they name the Edition of every Book to be purged: so that if we have that Edition they name (or any before) we are sure it has not been in their Purgatory, nor (by putting in and leaving out) corrupted Editions.  
3. Their Indices Expurgatorii (for that use we may make of them) are very good Common-place-Books, and Repertories, by help of which we may presently find what any Author (by them censured) has against them,  
I shall only commend four Authors more of excellent use.  
1. Historia Conciliorum Generalium, in 4 Libros distributa, Authore Ed. Richerio, Doctore Sorbonico, Col. 1680. and again at Colon. 1683.  
2. Joh. Launoii Parisiensis Theologi Epistolae, in 8 Parts or Volumes; both Sorbon Doctors, and yet write learnedly against the Corruptions of Rome.  
3. De Antiquâ Ecclesiae Disciplinâ Dissertationes 7. Par. 1686. Auth. Ludou. Ellis Du Pin Doct. Sorbonico.  
4. Selectae Historiae Ecclesiasticae capita, & in loca ejusdem insignia Dissertationes, etc. Paris. 1676. Authore Natali Alexandro, Ord. Praedicatorum, & Doctore Sorbonico, in Octavo, and 23 or 24 Volumes. You may consult French Men's Writings (both before and since Luther) such as Gerson, Chancellor of Paris, and Espensaeas, etc. for they write more freely and learnedly against the Corruptions and Errors of Rome, than any another Popish Writers.  
Having writ this at several times, and scarce perused any part of it, as I would; I hope the Reader will pardon my 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and (not wilful) Mistakes. If He desire to see any of the aforementioned Authors, they are all (some few excepted) in my own 
* Anno 1690. Now the Bishop's Library is in Bodley's and Queens College Librarys in Oxon, to which He gave all His Books by Will, in the Year 1691. valued at 3000 Pounds.  Library here at Buckden.  
THOMAS Lincoln,   

LETTER I.  
Bishop BARLOW 's Letter to Dr. Howell Chancellor of the Diocese of Lincoln, concerning his Primary Visitation.  
Mr. CHANCELLOR,  
WHEN I appointed this present Visitation of my Diocese, it was both my Duty, and Desire to have done it in Person; as for several other Ends, so more particularly that I might have the Happiness to know, and be acquainted with my Brethren of the Clergy: But my Age (being now actually past 71.) and Infirmities, necessitate me to lay upon you that Burden, which my weak Indisposition at this time has disabled me to bear.  
The Reason why I have not Visited before this Time, was this: My Predecessor visited the Year he died, and tho' (de Jure) I might have visited the next Year, yet I was unwilling to bring a burden upon the Clergy so suddenly; and therefore resolved not to visit, until such time as my Predecessor (if he had lived) might have visited, which was Anno 1677. When being called to the Parliament, I was detained there, and (till now) had no Opportunity to undertake (what I had really designed) a Visitation. This premised, I shall entreat You to commend to my Brethren two or three things, in what Words, and with what Enforcement You in Prudence shall think fit.  
1. That they would be conscientiously careful to live a pious Life, and be Exemplary in walking Themselves in that way they commend to their Hearers from the Pulpit; for if they Preach never so well, and do not Live accordingly, they will dishonour GOD, and do Mischief to the People, who are more apt to follow Examples than Precepts.  
2. That they would be diligent in Catechising the Younger People (I fear too many of the Older sort may need it) that they may know the Principles and Grounds of our Religion; otherwise to preach to Uncatechized People, is to build without a Foundation.  
3. That they would studiously endeavour to understand the Doctrine and Discipline of the Church of England, which they have subscribed to, and are bound to vindicate. And in order to this, let them read such Books as authentically contain both the Doctrine and Discipline of our Church, viz. Our Liturgy, Homilies, XXXIX. Articles, and our Book of Ordination. These Books are established by Convocation and Parliament, and aught both before and after Ordination, seriously to be read and considered.  
Jewel, Whitaker, Reynolds, Hooker, are excellent Authors, who vindicated the Church of England, against all her Adversaries, with great Learning, and Victorious Success; and if young Students in Divinity will apply themselves to read them diligently, they will find that these Books are of excellent use for the Explication, and Confirmation of Our Church's Doctrine, and Approved Discipline.  
4. And as Divines, we are bound to enable ourselves, to know and defend our own Doctrine and Discipline, (than which no Church in Christendom has better, or more consonant to Scripture and Primitive Antiquity) so we should endeavour, according to our Ability, to confute our Adversaries, Papists and Non-conformists, who (as Herod and Pontius Pilate against our Blessed Saviour) are Confederates against Truth, and the Church of England.  
What I have here mentioned, is to re-mind my Brethren, of what they know already, and of the pressing necessity We now have (if We love Truth, and our Holy Mother the Church of England) to know and confute the Impious and Blasphemous Practices of all those Recusants, which at this Day disturb the Peace of the Church and State.  
I desire You to advise the Clergy to pay their Tenths to the King duly, for the Reasons in a Paper, which the Reverend Mr. Skelton, my Domestic Chaplain will give You: And I have taken effectual order, to prevent the Clergies being imposed on, by undue Exactions, from any Officer or Collector, of their respective Deuce within my Diocese; resolving to lessen rather than augment the Fees, etc. which the Clergy pay.  
With my Respects to Yourself, and my Brethren, I rest theirs, and  
Your Affectionate (tho' Infirm) Friend, THOMAS Lincoln. Sept. 1. 1688.   

LETTER II.  
A Short Method for the Study of Divinity, in a Letter to a Friend, by an Unknown Author; and found in Bishop BARLOW 's Study.  
SIR,  
YOU ask of me one of the Hardest things I know: To direct A Young Student in the the Methodical Study of Divinity. If I have any Knowledge in it, I must profess to You, I know not how I came by it: I read as it happened, and thought of what I read, and this is all I know of it. It is, I confess, a great Defect in our Church, and the occasion of many Mischiefs to it, but it requires a much better Hand than mine, and more Leisure than I have, to prescribe a Remedy for it. But if You will be contented with some free and hasty Thoughts, You shall have them.  
The constant Reading of S. Scripture, with great application of Mind, is a General Rule, and aught to be a constant Practice, whether we rightly apprehend the true Sense of it at present, or not: For when the very Phrase or Expression of S. Scripture, and the History of it is imprinted on our Minds, when we come strictly to examine any particular Doctrine of Religion, various Expressions will occur to our Minds, and will suggest such Thoughts to us, as are to be had no other way. And tho' it is not supposed, that any Man acquainted with other parts of Learning, and beginning to apply himself to the Study of Divinity, can be in such a State; yet the Scripture is to be read, and learned, as the Grammar is by Children, who know not how to apply the Rules, much less understand the Reason of them. And therefore part of them is to be read every Day, tho' only in English (which I think very adviseable for one who intends the Ministry) without stopping at every Difficulty he meets with, but charging his Memory with the Phrase, and the Series, and order of Events.  
But to make the Reading of the S. Scripture useful, he must furnish himself with all variety of Questions about Religion, that he may know what to observe and inquire after: And you will think it hard, that I cannot direct him better, than to send him to the Master of the Sentences, or Thomas Aquinas' Sums, or Estius upon the Sentences: And yet so it is; Not that I think that either their Questions, or Resolutions are always wise, but they will furnish a wise Man with many Material Questions, and with some very Material Answers, and deliver him from the Danger of ever being imposed on with School-Falacies. And a Man who reads them with this Design and this Caution, will find great Benefit by it. For tho' I am no Admirer of School-Divinity, I doubt the great Ignorance of some Persons may be ascribed to a Contempt of it, without knowing it.  
But then he ought also to read other Systems of Divinity, as Calvin's Institutions, and Zanchius, (whom I take to be one of the best and subtlest Writers of Calvinists) and Arminius, Episcopius, or the late Remonstrant Philip à Limborch. For a Man who will throughly inquire, aught to have the different Schemes of Religion in his Head: But especially to read and consider well the Articles, Homilies, and Canons of our Church: which every one, who intends to be a Minister of the Church of England, aught to do.  
Having thus far advanced, you may think I bring him back again, when I come to more particular Inquiries: But if you think well of it, you will find he is not sufficiently prepared for them before. And now I begin from the very Foundations of Religion; To inquire strictly and severely into the Reasons of Our Faith. And, 1. Why He believes there is a GOD. And here he must review all the several Hypotheses of Philosophy, and examine the Powers of Nature, and the Arguments of Atheists. Tully and Dr. Cudworth, will sufficiently furnish him, if his Curiosity does not draw him further.  
The next Enquiry is, Whether GOD has made any Revelation of his Will to the Word: And here he must consider the Authority of Revelation, and the Canon of Scripture: And Dr. Stillingfleet's Origines Sacrae, Huetius, or Dr. Cosin's Canon of Scripture, will furnish him with all that is needful to be known, or direct him where he may inquire further. And this is the most proper time to read the Apologists for Christianity, Justin Martyr, Tertullian, Minutius Felix, Arnobius, Lactantius, St. Austin de Civitate Dei, Theodoret contra Gentes, and such like, as Eusebius' Praeparatio and Demonstratio, etc.  
And now especially it is time to read the Scriptures with greater Care; both to understand the Grammatical and Critical. Sense of them, by comparing the various Versions, especially the Septuagint, with the Original of the Old Testament, and by our Volumes of Critics (which have more than all that is useful) and to understand the true Sense of them.  
As for particular Commentators, I know not how to direct, because there is so great variety of them: But Ainsworth upon the Pentateuch is allowed by all. Josephus and Philo-Judaeus (tho'a Platonic Jew) are very useful for the Old Testament, and Maimonides Nevochim, and such Tracts of Jewish Writers, as he may meet with.  
Dr. Lightfoot (I think) has prescribed the best Method of Reading the Scriptures, by digesting the Historical and Prophetical Books into the order of Time. And the Prophecies are certainly understood, by considering the times to which they relate. Tho' I must needs say, That the shortest and most compendious way to useful Knowledge, is to study the New Testament, and those parts of the Old Testament, which he there finds applied to the state of the Gospel; which will enable him the better to understand the Old Testament, when he has more leisure for the thorough Study of it. And for Modern Authors, let him read Mr. Poole's Synopsis Criticorum, allowing for the different Hypotheses of the Authors, and reading with Caution. Tho' (if I may advise) when he intends thoroughly to understand any Book of Scripture, let him read it several times over, and make himself Master of it: Then let him read it Verse by Verse, and observe what the Difficulties are, and try by the Construction and Signification of the Words, and the Series of the Discourse, what he can make of it; and after that consult Expositors. This is the most laborious and slow, but the most useful, and will be found at last the shortest way to true and substantial Knowledge. I have found such advantage by it myself, that I dare recommend it.  
From hence, he may proceed to the Enquiry into particular Controversies, which he is now well furnished for, with a great compass of Knowledge: And here he may begin, and end (if ever he can find an end) where he pleases. And he will easily inform himself of the best Writers on both sides.  
As for the Fathers, and Councils, and Ecclesiastical Historians, I think the best way at first, is to examine, as he has opportunity, such Citations as he meets with; and see to what purpose their Authority is urged on all sides; or to read any particular Tract in them, as he has occasion for it: And then when he finds leisure to read them, he will know how to use them.  
This is sufficient Employment for some Years; and as imperfect as the Rules are, if observed, will certainly make him a very good Divine, and furnish him with useful Knowledge; and before he has done half this, he will need no Director.  
I have taken no notice of Reading the Ancient Moralists, and observing the Differences of their several Sects, and how they differ from, or agree with the Precepts of Christianity; nor of the Nature of Laws, etc. These being supposed necessary Prolegomena.  
FINIS.