to the whole Gospel as far as 't is sufficiently Revealed whereby Men believe Christ's Power his Precepts and his Promises too and acknowledge them to be good both in themselves and in respect to our selves the best and only means to conduct us to Heaven so that their Understanding inlightned by Faith discerns such an Excellency in Christ and in his Promises and Precepts and believes it so intirely and without reserve that it contemns all other things as the Apostle says Phil. 3.9 from whence follows the Obedience of Faith which is always accompanied with sincerity tho' not with perfect integrity which is desired and endeavoured for in this Life but attained only in Heaven See Mr. Baxter's Aphorisms of Justification Aphorism 69. pag. 261 and 262 c. But to the Faith of Miracles he asserts it with Calvin upon 1 Cor. 13.2 That it does not comprehend whole Christ but only his power in working Miracles so that it includes says our Author an assent to these three Propositions viz. 1. That God is of power to work Miracles 2. That he will be ready to assist those who believe and relie upon him with such a Miraculous Faith 3. That he will particularly assist me if supposed to have such a Miraculous Faith in working such or such a Miracle The first of these all Christians nay and all Men even by the Light of Nature know that know and believe God to be Almighty And as for the second Christians know it by the general promises to that purpose in the Gospel Matt. 17.20 Luke 17.6 John 14.13 c. But as for the third viz. That he will particularly assist John or Thomas or you or me says our Author in working such and such Miracles this depends on particular Revelation or Inspiration See Jac. ad Port. Bernatem in def Fid Orthod cont Christ Ostorrod cap. 30. pag. 377. Now therefore as all Faith must depend upon Authority and Divine Faith such as Miraculous Faith is upon Divine Authority and because this Miraculous Faith was not a Gift common to all Believers but a particular Gift and a particular sort of Faith as Gennadius apud Oecumen in 1 Cor. 13.2 pag. 465. Edit Graec. Veron 1532. Fred. Baldwin in 1 Cor. 13. pag. 687. Philip Melanchton Toleman Heshus Calvin and other Protestant Divines tell us as do likewise St. Chrysostome and the Greek Scholia and a Faith particularly relying on the Revelation of God's power and willingness to work such and such Miracles by such and such Persons and at such and such times only therefore this Faith must needs have a far different object from a true Justifying Faith And therefore being different from it in so many several respects as is proved and almost all the ways 't is possible for two habits to differ in it cannot but be plain that they differ more than in degree But to proceed to other proofs if saving faith and that of other miracles differ only in degree or as a Disposition and Habit our Author would demand which his Antagonist would have to be the habit or higher degree If it be answer'd That the faith of Miracles is the lower and saving faith the Habit or higher degree then it must follow that all that have saving faith have the faith of Miracles too because all Philosophers and Divines agree That when two Qualities differ only in degree the higher degree always includes the lower and consequently all the whole Vertue and natural or moral Activity of it and therefore that every Habit necessarily includes the Disposition leading to it from which it would follow that all that believe with saving faith must needs have the faith of miracles which being de facto false the premisses must needs be so too 2. That saving faith includes not the faith of miracles he further proves by our Saviour's giving his Apostles the power of working miracles a good while after their calling to the Apostolical Function and consequently after they had already received saving Grace as appears Matt. 10.1 Luke 9.1 3. But if it be said that faith of miracles is the higher degree and includes saving faith then says he it would follow that all that hare the faith of miracles must needs have saving faith too But that is contradicted by our Saviour as he has above proved as likewise by Aquinas and all other Sober Men both Papists and Protestants excepting only Becamus and a few other Servile Writers sworn Slaves to the Pope See Becan in Summ. Theol. Schol. and in Compend Man lib. 1. cap. 17. Pag. 336. Reas 4. Is drawn from the comparison of the Gift of Tongues and Prophesies which are acknowledged by the Schools and other Divines to be common Graces given for the common advantage of the whole Church and which yet differ so widely from saving faith that they have scarce any common Attribute in which they agree Reas 5. Here our Author being sensible that the main difficulty in this Question seems to consist in clearing of this doubt viz. Whether Temporary or Common Faith in Hypocrites differ Specifically or Gradually only from Saving Faith in the Elect Before he comes to the proof of his assertion which is That they differ specifically desires us to consider 1. That by common Faith in Hypocrites he does not understand only a faith that is wholly false or dissembled but a real faith that includes both a true knowledge of and true assent to several Divine and Gospel Truths such as many Hypocrites have tho' it be not such as it should be 2. That this common faith though by some Divines commenting on those parables in Matt. 13.5 6 20 21. Luke 8 6. Mar. 4.5 16 17. it is called Temporary and by others Historical Faith as Zach. Vrsin in Explic. par 2. Quest 21. par 2. Cat. palat c. and Grot. in Matt. 13.21 yet it is but one and the same sort of faith and means only a faith that wants a just and durable foundation to preserve it against the assaults of strong Temptations and Persecutions 3. That he conceives this faith is not called Temporary as supposing it never endures till Death because he believes it often accompanies such Believers to the Grave that live and die in times of the Churches Prosperity but only because it is of a temper which would not have been of proof against Persecution had it hapned nor ever is when it does come From these Considerations he passes first to his Position which is That this Common Temporary or Historical faith be they different or but one and the same do differ more than gradually from saving faith called in Scripture the faith of the Elect unfeigned and an Effect of Christ's Regenerating Spirit in his true members See Bishop Vsher's Summ. Christian Relig. pag 179. Zach. Ursin par 2. Cat. in Explicat parag 2. Quaest 21. pag. 107. c Tit. 1.1 Primas Uticens in Tit. 1.1 Dion Carthus in loc 2 Tim. 1.5 Calvin Instit lib.
Printed in Twelves his Lordship sent him the following Answer Page 151 Another Letter to Sir J. B. Page 157 Of Coâ—djutors to Bishops Page 160 Of the Original of Sine Cures c. Page 164 Of Pensions paid out of Church Livings c. Page 171 Another Letter of Annates c. Page 177 A Letter of the vast Subsidy given by the Clergy to Hen. VIII Page 179 A Letter to Mr. R. S. about Mr. Wood's Antiquities of the University of Oxford Page 181 Another to Mr. R. S. about the same subject Page 183 Some Quotations out of Bish p Barlow s Answer to Mr. Hobb's Book of Heresie wherein is proved the Papists gross hypocrisie in the putting Hereticks to Death Page 185 A Letter to Mr. R. T. concerning the Canon-Law allowing the whipping of Hereticks as practis'd by Bishop Bonner at his House at Fulham Page 189 A Letter to the Earl of Anglesey answering two Questions whether the Pope be Antichrist And whether Salvation may be had in the Church of Rome Page 190 A Letter to another person about Worshipping the Host being formal Idolatry and about famous Protestant Divines holding it lawful to punish Hereticks with death Page 202 A Letter about what Greek Fathers and Councils were not translated into Latine before the time of the Reformation Page 206 A Letter concerning the King's being empower'd to make a Layman his Vicar General Page 214 A Letter concerning the allowance and respect that the sentences of Protestant Bishops may expect from Popish ones writ by way of Answer to a Friend of Mr. Cottington's who acquainted the Bishop that the Court of Arches here was of Opinion that the Sentence of the Arch-Bishop of Turin could not here be question'd by reason of the practice of Popish and Protestant Bishops allowing each other Sentences Page 216 A Letter concerning Historical Passages in the Papacy and of the Question whether the Turk or Pope be the greater Antichrist Page 224 The Bishop's Thoughts about 1. When the famous Prophetical Passage in Hooker might have its accomplishment and 2. About the modus of deposing of a King in Poland the Circumstances of which it was propable the Bishop was well informed â—n by his frequent Conversation with some Polonian Noble-Men and Students at Oxford He returned his Answer to the two Enquiries Page 231 The Bishop's Answer to this Question whether the Famous Saying of Res nolunt male administrari of which a Gentleman in London pretends to be the Author had not its Origine from Aristotle's Metaphysicks to which Venerable Bede in his Philosophical Axioms refers in his citing the Saying Page 235 The Bishop's Letter about Natural Allegiance and of Kingly Power being from God and Confuting the Lord Shaftsbury's Speech in the House of Lords for the contrary c. Page 237 A Letter answering some Queries about Abby-Lands and about the Opinions of Calvin and Luther of the Punishing of Hereticks Page 240 The Bishop's Remarks on Bishop Sanderson's Fifth Sermon ad Populum 1 Tim. 4.3 4 5. Page 243 A Letter answering a Question about the temper of the Prophets when they Prophesâ—â—d and likewise a Query about the Tridentine Creed Page 250 A Letter of a new Popish Book Published Anno 1684. Page 253 A Letter to Sir P. P. Apologizing for his not going to Lincoln and proving that H. 8. his Marrying his Brother's Wife was only against the Judicial Law and animadverting on Calvin's making the Penal-Laws about Religion given to the Jews to bind under the Gospel Page 255 A Letter about the liberty formerly allow'd to the Protestants in France to Print Books there against Popery c. Page 260 A Letter about the French Persecution and of our King 's relieving and protecting the French Refugees in which Letter the Popish Tenet of the Intention of the Priest as necessary to the validity of the Sacrament is confuted Page 263 A Letter of somewhat falsely and maliciously brought in in the body of the Canon-Law Page 268 The Bishop's Judgment about the Levitical Revenue and the proportion between them and the other Tribes Page 271 A Letter to Mr. R. T. concerning the Confirmation of the Order of the Jesuites the numbers of that Order c. Page 281 A Letter censuring the Trent Councils denying the use of the Cup to the Laity in the Eucharist Page 284 A Letter charging the Tenet of the Lawfulness of burning Heretical Cities on the Church of Rome Page 287 A Letter of Gratian's falsifying the passage out of Cyprian in the Canon Law to induce the burning of Heretical Cities c. Page 295 A Letteâ— to the Earl of Anglesey of the Council of Trent not being receiv'd in France Page 302 Another to the same Person on the same Subject Page 309 The Bishop's Survey of the number of the Papists c. Page 312 A Letter about my L. Falkland c. Page 324 The Substance of the Bishops Letter to Mr. Isaac Walton upon his design of writing the Life of Bishop Sanderson Page 333 A Letter giving an account of the Bishop and his Clergies Address to K. James Page 340 About Mr. Chillingsworth's Peculiar Excellency Page 344 A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. answered Page 351 Biretti's Case in Bishop Taylor 's Ductor Dubitantium l. 3. ch 1. Rule 4. Page 358 The Case of the aforesaid Marriage between Mr. C. P. and Mrs. M. C. by Sir P. P. Page 361 The Bishop's Judgment in point of Conscience to it Page 372 A Letter asserting the King 's not being by Scripture prohibited to pardon Murther Page 374 An account of Guymenius's Book Apologizing for the Jesuites Tenets about Morals Page 378. A Letter about the Papists founding Dominion in Grace Page 380 The substance of a Preface to a Discourse about the Gunpowder Treason c. Page 383 The Substance of a Discourse confuting Mr. R. Baxter's Tenet in his Saints Everlasting-Rest that common or special and saving-grace differ only gradually Page 424 The Bishop's Discourse in Confutation of the Infallibility of the Church of Rome Page 454 The Bishops Exercitation on the Question whether it is better not to be at all than to be miserable Page 469 An Abstract of the Bishop's Exercitation concerning the Existence of God if demonstrable by the light of nature Page 521 The Bishop's determination of the Question if the Divine Prescience takes away Contingency Page 568 The Bishop's Determination of the Question whether Election be from Faith foreseen Page 577 The Question decided whether the Fathers under the Old Testament obtained Salvation by the death of Christ Page 583 The Question resolved whether the Church hath Authority in Controversies of Faith Page 594 The Determination of the Question if Faith alone doth justifie Page 601 Of the Supream Power as to things Sacred as well as Civil Page 608 Of the necessity of a Lawful Call to the Ministry Page 611 Concerning the Vnlawfulness of Self-murder Page 620 A Discourse
but even by Sacred Writers and especially by Moses and the Prophets among whom therefore the Septuagint finding the Hebrew words Katial and Heda to denote a Civil Convention did interpret them by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And moreover the word Ecclesia is used more than once in the New Testament for such a Convention So in the 19th of the Acts when Demetrius the Silver-smith had stirred up the People against St. Paul that tumultuary Concourse of the People is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see verses the 32d 39th 40th But of a Church as it signifies such a Convention we do not dispute But Secondly Ecclesia is taken more especially not for every Caetus but for a certain Company of certain Men call'd by God and his holy Spirit out of the rest of the dreggs of Mankind and this is the most usual interpretation of the word in the New Testament And tho' there hath been a long Custom of calling Christians by the name of Ecclesia and Jews by that of Synagoga yet the Ancients did call them otherwise For the 70 Interpreters do 70 times apply the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Jews and Synagoga not so often But we enquire not here of the Jewish Church of Synagogue but concerning the Christian Church only and that is twofold First Invisible As both the Reform'd and the Romanists use to speak Secondly Visible First the Church Invisible is a Company of Men call'd not only by the external Preaching of the Gospel but the internal working of the Spirit and this is call'd Christ's Mystical Body Col. 1.24 And concerning the Church in this sense we do not here speak as if the Church invisible had any Authority in Controversies of Faith For First No Company of Men can be said to have any Authority which they neither do nor can exercise For in vain is Authority given to any multitudes of Men if it be impossible they should meet and ordain any thing Authoritatively But 't is impossible that the invisible Church of Christ that is to say Christs Mystical Body should meet since ordinarily and without some special divine Revelation 't is impossible that any Man should know who are truly Godly and planted into Christ Since therefore the Members of the invisible Church do not mutually know each other it is impossible that they should deliberately meet and ordain any thing Secondly It belongs to Authority to bind some men to be obedient But the invisible Church can oblige none to obedience since it is impossible that any man should justly be obliged to obey him that he is in a constant incapacity of knowing We do not here therefore make any Question about the Church invisible and confine it only to the Church visible And all do agree that the Church visible that is the Congregation of faithful Men who have given their Names to Christ hath Authority in Controversies of Faith All do admit the Authority of this Church in Thesi but many do doubt of it in Hypothesi and do dispute 1. Concerning the Subject thereof 2. of the Modus and Measure First there is a Dispute about the Subject of this Authority in whom it is to be found whether in a Pope or general Council or in both or whether in a Council of Bishops only or whether inferiour Clergy-Men are to be in the number of the Council and partake of its Authority or whether this Authority be only vested in Clergy-men and be not Communicated to Lay-men So that in Synods Lay-men may have Authority as at Geneva or whether this Authority be not originally in the People for so some have said that all Civil and Ecclesiastical Authorriry is originally in them Secondly 't is disputed about the modus and measure of this Authority which is attributed to the Church whether it be the Authority of a Witness or of a Judge directive only or coactive The more Modern sort of Papists especially the Jesuites do ascribe to the Pope supream and infallible Authority in determining matters of Faith as out of Baronius Suarez Bellarmine might be clearly shewn Now here we further say that the Visible Church doth occur under a double Notion First as it is taken collectively for all Christians comprehended in the visible Church whether Pastors or Sheep Clergy or Layety and so we deny that it hath this Authority Because what is in the hands of the Clergy to whom alone all Spiritual Authority is consign'd by Christ cannot be transferr d to others Secondly the Church is taken representatively for the sitting of Bishops in Councils and Synods which Nation of the Church is not to be found in Holy Writ For although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be found in the Old Testament as Translated by the 70 Interpreters and in the New Testament by a just account about 88 times yet it never signifies the Church assembled in a representative Synod as is manifest But this signification is introduc'd by Ecclesiastical use and custom Yet here we say that this Church hath the Authority not only of a Teacher but of a Judge First This Church doth Authoritatively Teach Secondly Judge Thirdly Command Fourthly Punish those who disobey Yet I do not say that the Church hath any Coactive power properly so call'd so as foro externo delinquentes ad obedientiam Cogere either by Imprisonment or pecuniary mulcts the ordering whereof belongs to the Civil Magistrate But tho' the Church cannot compell Men in foro externo it may in foro interno 1. ligando peccatorem 2. excommunicando So that here the Church shall be a Judge as well as a Teacher In the next place we say that the Church is a Judge and the judgment of matters of Faith is twofold First Private Secondly Publick As to the First Every private Christian hath the judgment of matters of Faith 1 Thes 5.21 Private Christians are to prove all things and hold fast that which is good And 1 Cor. 14.29 1 John 4.1 may be consulted for this purpose But Secondly there is a publick judgement and this properly belongs to the Church The Reason is because Pastors of Churches judge not only for their selves judicio privato but judge for all by a publick judgment And therefore the Author of the Epistle to the Hebrews c. 13. v. 1. obligeth us to obey those that are set over us for they which for our Souls in the Lord. But further we say that this publick judgment of the Church is not what the Papists assert with relation to General Councils For First there was a time when there was no general Council namely for the first 300 years after Christ And Secondly those Councils are not infallible for if they were so they would be infallible either 1st Ratione partium but all parts of Councils are fallible or Secondly in respect of some Gospel-Promise made concerning the un-erring of General Councils But concerning any such promise in Scripture there
had of Antiquity Sacred or Civil of Councils and Fathers or Learned Mens Animadversions upon them nor in any great Skill he had in several Tongues and Languages c. But his Excellency wherein he excell'd many if not most Writers did arise from and consist in his Logick both natural and by exceeding great industry acquired Natural Logick I call that natural Ability which all men except Lunaticks and Mad Men have to argue rationally and prove conclusions from Principles better known to them For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is ratio and whosoever argues so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Logician Thus all Men even the poorest Country People who have no Learning Latine nor any Language but their own have a Natural Logick and of this Natural Logick our blessed Saviour (a) Math. 16.23 speaks to the Jews and approves it But that Logick in which Mr. Chillingworth's excellency did principally consist was his acquir'd Logick he industriously Studied it finding the exceeding great use of it especially in Controversies of Religion Logick and that only makes a Man to write so that his Arguments shall be 1. Consequent 2. Evident For that and that only enables a Writer really to know whether the premises do indeed infer the Conclusion or otherwise are false or fallacious and Sophistical and not truly Logicall and concluding Arguments And for this Mr. Chillingworth after an industrious and diligent reading Aristotle's and Crakanthorp's Logick who were best able to instruct him was of greater ability to judge truly than most if not all the Writers I have yet met with Besides Mr. Chillingworth in all his Disputes against Popery draws his Arguments not from Fathers or Councils though in several things they may be of good use though they be not Infallible but from the Sacred Scriptures which being of Divine Authority and Infallible are a sure and just ground of that confidence we are speaking of For the second thing above mention'd to wit Evidence it is to be consider'd that Method is a part of Logick and by it any Writing may become evident if the propositions be placed in that Method and Order of Nature in th◠Writings which they have one to another in relation to themselves that so that Proposition or Medium be placed first which in its own Nature is first and that second which immediately depends upon it and so the third c. For when Propositions or Mediums are so plac'd that their mutual dependance one upon another does appear this makes the reasons evident and though orherwise they may be consequent yet they will be confused and inevident I have known some Learned Men who sometime bring Reasons which are indeed consequent yet for want of a due Method and order of the Mediums and matter of those Reasons are confused and inevident and put the Reader to a great deal of trouble to find out the Consequence Pardon this rude Scribble and as I shall do for you pray for Your Faithful Friend and Servant Tho. Lincoln POSTSCRIPT I Have seen and read a Letter of yours to one Mr. Hale about the Validity of a Marriage between Mr. P. and Mrs. C. wherein you have setled the Question much better I am sure than I could have done Your Reasons and your Learned Quotations from the Law of Nature and Nations from the Civil Canon and our Common Law I doubt not but they may satisfie those who are concern'd in the Case I am of your Opinion and long since was so and now your Letter has confirm'd it BIshop Barlow being so profoundly Learned both in Divinity and the Civil and Canon Law that he was often applied to as a Casuist to resolve Cases of Conscience about Marriage and his Lordship having been by a Divine of his Diocess shown Sir P. P's Letter to Mr. Hale about the matter of Law and Conscience in the Case of the Marriage of Mr. P. and Mrs. C. and having shown his Concurrence with Sir P. P's Opinion about it and his Lordship having so much declared his satisfaction about Sir P. P's performance in the Resolution of the Case it is thought fit for the information of others in Marriage Cases of the like nature that may frequently arise to set down the following Papers and which Conclude with the Bishops further thoughts about the whole matter A Question about the Case of the Marriage between Mr. C. P. and Mrs. M. C. MR. P. the Elder hired part of Mrs. C's the Elder 's House having with him two Daughters one Son the said C. P. about 18 years of Age Mrs. C. the Elder had a Daughter about the same Age then from home Mr. P. the Elder his Daughters having heard much in Commendation of Mrs. M. C. the Younger desired her Mother to send for her that they might see her before they removed which was intended soon after whereupon her Mother sent for her and about a Fortnight before they went she came home The Young Gentleman soon discovered a great liking of her and applied himself very kindly to her and continued so to do seeking all opportunities for her Company and saying many kind things to her and of her to others so that the Family took notice thereof The third day following they Danced with his Sisters and other Young Gentlewomen and Gentlemen till about two or three in the Morning the Old People being all gone to Bed the Dancing being over and one Mr. F. a Divine in Orders being of their Company one of the Gentlemen took the Eldest Sister by the hand and said we have a Parson here come now let 's be Married so speaking to Mr. F. he began the Matrimonial words which the Gentleman said after him but the Lady would not saying What do you think I 'll have you Then Mr. P. the Younger taking Mrs. M. C. the Younger by the Hand said to F. come Marry us Mr. F. began the words to him to wit Wilt thou have this Woman c. and then I P. take thee M. c. Which Mr. P. said after him and she also in her turn with much persuasion said her part till the Ceremony of the Ring which they wanted and then she endeavoured to go from them the door being open P. the Younger with the said F. press'd along with her into the Hall leaving the Sisters entertained by the Gentlemen in the Parlour and there held her Mr. P. saying We 'll have it all over again for now I have got a Ring which it seems Mr. F. lent him and then Mr. F. said the words of Matrimony again Mr. P. following and when it came to her turn she repeated all after him to the Ring as before which Mr. P. put upon her Finger saying the words after Mr. F. With this Ring I thee Wed with my body I thee Worship and with all my Worldly Goods I thee endow and ending there Mr. F. clap'd his Hand upon his Breast and said Now by my Soul you are as much Man and
for these last four score and ten Years have lived in that Kingdom under the Reign of Hen III. Hen. IV. Lewis XIII and Lewis XIV faithfully extracted from all the publick and secret Memoirs that could possibly be procured by that Learned and Eminent Divine Mounsieur Bennoit To compleat this Elaborate Work which has already born a second Impression in Holland the Reverend Author had not only great assistance from remote parts but had also the help of many curious persons in his Neighbourhood publick and private Liberaries the Cabinets and Studies of the more exacter sort where Fugitive Pieces secure themselves The several Manuscripts of the Learned and Ingenious Mounsâ—eur Tester Eau which he left at his death with many other helps which will best appear in the work it self This Book was printed first in French by the Authority of the States of Holland and West-Friesland and is now translated into English with Her Majestys Royal Priviledge Bishop Barlow's Remains Liturgia Tigurina Or the Book of Common-Prayer and Administration of the Sacrament and other Ecclesiastical Rites and Ceremonies usually practised and solemnly performed in the Churches and Chappels of the City and Canton of Zurick in Switzerland and in some other adjacent Countries as by their Canons and Ecclesiastical Laws they are appointed and as by the Supreme Power of the Right Honourable the Senate of Zurick they are authorized with the Orders of that Church Published with the approbation of several Bishops Memoirs of the Right Honourable Arthur Earl of Anglesey Late Lord Privy-Seal intermix'd with Moral Political and Historical Obsevations to which is prefix'd a Letter written by his Lordship during his retirement from Court in the Year 1683. published by Sir Peter Pett Knight Advocate-General for the Kingdom of Ireland Casuistical Morning Exercises the Fourth Volume by several Ministers in and about London The Life of the Reverend Mr. Thomas Brand by Dr. Samuel Annesley Practical Discourses on Sickness and Recovery in several Sermons as they were lately preached in a Congregation in London by Timothy Rogers M. A. after his Recovery of a Sickness of near two years continuance The Life and Death of the Reverend Mr. Eliot the first Preacher of the Gospel to the Indians in America The Tragedies of Sin by Stephen Jay late Rector of Chinner in Oxfordshire A Treatise of Fornication To which is added a Penitentiary Sermon upon John 8.11 By William Barlow Rector of Chalgrave Infant Baptism stated in an Essay to evidence its Lawfulness from the Testimony of Holy Scripture by J. Rothwel M. A. a Presbyter of the Church of England The Mourners Companion or Funeral Discourses on several Texts by John Shower Mensalia Sacra Or Meditations on the Lord's Supper Wherein the nature of the Holy Sacrament is explain'd and the most weighty Cases of Conscience about it are resolved by the Reverend Mr. Francis Crow To which is prefix'd a Brief Account of the Author's Life and Death by Mr. Henry Cuts Books now in the Press and going to it Printed for John Dunton at the Raven in the Poultry THe 2d 3d. and 4th Volumns of the History of the Famous Edict of Nantes containing an account of all the Persecutions that have been in France during the Reigns of Lewis XIII and Lew. XIV faithfully extracted from all the Publick and Secret Memoirs that could possibly be produced by that Learned and Eminent Divine Monsieur Bennoit Printed first in French by the Authority of the States of Holland and West-Friezland and now to be translated into English with Her Majesty's Royal Priviledge The Lord Faulkland's Works Secretary of State to King Charles the I. collected all together into one Volume To which will be prefix'd Memoirs of his Lordship's Life and Death never printed before Written by a Person of Honour A Methodical and Comparative Discription of all the Religions in the World with their Subdâ—visions in two Parts The one in Parallel Columns containing their Theory and the other relating their Practices as distinguish'd unto the several Religions of Jew Christian Mahometan and Heathen By a Dignitary of the Church of England Mr. William Leybourn's New Mathematical Tractates in Fol. Intituled Pleasure with Profit lately proposed by way of Subscription having met with good Encouragement are now put to several Presses and will be ready to be delivered to Subscribers the next Term In this Work will be inserted above what was at first proposed a New Systerm of Algebra according to the last Improvements and Discoveries that have been made in that Art As also several great Curiosities in Cryptography Horometria c. which Additions will inhance each Book to 16. s. in Quires to those that do not subscribe and those that do are desired to send in their first Payment viz. 6. s. before the 26th instant after which no Subscriptions will be taken in