who, by your most diligent patronage of the virtues of others, have overcome other patrons; and, by your own writings, yourself. For, by the eminent height of your honour, you advanced only learned men, now at last, O ravishing prodigy! you have also advanced learning itself. The ample munificence of this gift lays a burthen upon your clients, in the receiving of which we have the honour; but in the enjoying of it, the emolument will descend to late posterity. If, therefore, we are not able of ourselves, to return sufficient and suitable thanks, our nephews of the next age ought to give their assistance, and pay the remainder, if not to yourself, to the honour of your name. Happy they, but we how much more happy, &c. To whom you have pleased to do the honour of sending a letter, written by no other than by your own hand. To whom you have pleased to send the clearest instructions for reading [your works], and for concord in our studies, in the front of your book; as if it were a small thing for your lordship to enrich the muses out of your own stock, unless you taught them also a method of getting wealth. Wherefore this most accurate pledge of your understanding has been, with the most solemn reverence, received in a very full congregation, both by the doctors and masters; and that which the common vote hath placed in our public library, every single person has gratefully deposited in his memory. Your lordship's most devoted servant, The University of Oxford. From our Convocation-House, December 20, 1623. A Letter written by Dr. Roger Maynwaring to Dr. Rawley, concerning the Lord Bacon's Confession of Faith. Sir, I have, at your command, surveyed this deep and devout VOL. XI. P tract of your deceased lord, and send back a few notes upon it. In the first page, line 7,* are these words: "I believe that God is so holy, pure, and jealous, that it is impossible for him to be pleased in any creature, though the work of his own hands; so that neither angel, man, nor world, could stand, or can stand, one moment in his eyes, without beholding the same in the face of a Mediator; and therefore, that before Him, with whom all things are present, the Lamb of God was slain before all worlds; without which eternal counsel of his, it was impossible for Him to to have descended to any work of creation; but he should have enjoyed the blessed and individual society of Three Persons in Godhead, only, for ever." This point I have heard some divines question, whether God, without Christ, did pour his love upon the creature? and I had sometime a dispute with Dr. Sharp,† of your university, who held, that the emanation of the Father's love to the creature, was immediate. His reason, amongst others, was taken from that text, " So God loved the world that he gave his only begotten Son." Something of that point I have written amongst my papers, which on the sudden I cannot light upon. But I remember that I held the point in the negative; and that St. Austin, in his comment on the fifth chapter to the Romans, gathered by Beda, is strong that way. In page 2, line the 9th to the 13th, are these words: *That is, in Resuscitatio, p. 117, 1. 8, to for ever in page 118. The same, I think, who was committed to the Tower, having taught Hoskins his Allusion to the Sicilian Vespers. See Reliqu. Wootton, p. 434. That is in Resuscitatio, p. 118, 1. 9, to refer. turning his countenance towards his creatures, (though not in equal light and degree) made way unto the dispensation of his most holy and secret will, whereby some of his creatures might stand and keep their state; others might, possibly, fall and be restored; and others might fall, and not be restored in their estate, but yet remain in being, though under wrath and corruption, all with respect to the Mediator; which is the great mystery, and perfect centre of all God's ways with his creatures, and unto which all his other works and wonders do but serve and refer." Here absolute reprobation seems to be defended, in that the will of God is made the reason of the non-restitution of some; at leastwise his lordship seems to say, that 'twas God's will that some should fall; unless that may be meant of voluntas permissiva [his will of permission]. " In page the second, at the end, where he saith Amongst the generations of men, he elected a small flock," if that were added, "of fallen men," it would not be amiss; lest any should conceive that his lordship had meant, the decree had passed on massa incorrupta, [on mankind considered before the fall.] In page the 4th, lines the 13th and 14th,+ are these words: "Man made a total defection from God, presuming to imagine, that the commandments and prohibitions of God were not the rules of good and evil, but that good and evil had their own principles and beginnings." Consider whether this be a rule universal, that the commands and prohibitions of God are the rules of good and evil: for, as St. Austin saith, many things are prohibita quia mala, [for that reason forbidden because they are evil,] as those sins which the schools call specifical. That is, in Resuscitatio, p. 118, 1. 24, &c. + That is, ibid. p. 119, 1. 36, &c. In page 7, lines the 23rd and 24th, are these words: "The three heavenly unities exceed all natural unities, that is to say, the unity of the Three Persons in Godhead; the unity of God and man in Christ, and the unity of Christ and the church, the Holy Ghost being the worker of both these latter unities; for, by the Holy Ghost was Christ incarnate, and quickened in flesh; and by the Holy Ghost is man regenerate, and quickened in spirit." Here two of the unities are ascribed to the Holy Ghost. The first seems excluded; yet divines say, that " Spiritus Sanctus est amor, et vinculum Patris et Filii" [the Holy Ghost is the love and the bond of the Father and the Son]. In page 8, line the 13th,+ are these words: "Christ accomplished the whole work of the Redemption and restitution of man, to a state superior to the angels." This [superior] seems to hit upon that place, áyyeλ01,‡ which argues but equality. Suarez (De Angelis, lib. 1, cap. 1.) saith, that angels are superior to men," Quod gradum intellectualem, et quoad immediatam habitationem ad Deum," [both in respect of the degree of their intellectual nature, and of the nearness of their habitation to God]. Yet St. Austin affirmeth," Naturam humanam in Christo perfectiorem esse angelica" [that the human nature in Christ is more perfect than the angelical]. Consider of this. And thus far, not as a critic or corrector, but as a learner; for, Corrigere, res est tantò magis ardua, quantô In haste, Your servant, ROGER MAYNWARING. * That is, in Resuscitatio, p. 120, 1. 40, 41, &c. A Letter written by Dr. Rawley, to Monsieur Deodate, concerning his publishing of the Lord Bacon's Works. Generosissime et amicissime domine, Ruri nunc demùm ago, vere et jejunio ineunte: mæstus, defuisse mihi facultatem teipsum invisendi, ante discessum: at certus, nunquam defuturum me occasioni cuicunque, teipsum demerendi, et omni officio, sive amoris sive observantiæ, prosequendi. Curabo, prout vires suppetent, impressionem librorum illustrissimi herois, cui olim inservisse, atque etiamnum inservire, præcipuum mihi duco. Ne qua suspicio fidei meæ suboriatur; quàm primùm commodum erit, præstabo. Cupio, amicitiam, et notitiam hanc inter nos initam, perpetuam fore: ac literis, ejusdem tesseris et fotricibus (si velis) subinde reflorescere, te vel Parisiis, agente; quas, si unquam mihi felicitas tanta contingere possit, tui gratiâ etiam invisere sperabo. Neu credas me verbis tantùm opulentum, factis inopem; quin potiûs negotia molestissima obfuisse, dum in urbe præsens fueram. Reliquum erit, ut te unicè colat, et redamet, et tibi semper optima precetur. Generosissime, Dominationi tuæ servus addictimus et amicus perpetuus, Martii 9, 1632. The same in English, by the Publisher. Most noble and dear Sir, I am now at last in the country, the Spring and Lent coming on. I am sorry that I had not the opportunity of waiting on you before I left the town; but I am sure I shall never be wanting in serving you upon all occasions, and in performing towards you all offices either of friendship or observance. |