if their Absolution is thought to have any other Vertue in it than a giving the Peace of the Church with a Declaration of the terms upon which God pardons Sinners If the Vertue of the Sacraments upon which so much depends according to their principles is so entirely in the Priests power that he can defeat it when he pleases with a cross intention so that all mens hopes of another state shall depend on the Priests good disposition to them by which every man must know how necessary it is to purchase their favour at any rate If likewise they pretend to an Immunity from the Secular Judge and do all enter into Oaths which center in him whom they acknowledge their Common Head whose authority they have advanced above all the powers on Earth so that he can depose Princes and give away his Dominions to others It must be confessed that all these have such Characters of Interest and Ambition on them and are so little like the true Spirit of Christianity or indeed the Common Principles of Natâ—ral Reason and Religion that a man is very partial who does not think it reasonable to suspect such proceedings and a Church that holds such Doctrines 3. It is likewise reasonable to suspect any Church that holds many opinions that tend much to a vast encrease of their Wealth and to bring the greatest Treasures of the World into their hands The power of redeeming Souls out of Purgatory has brought more Wealth into the Church of Rome than the discovery of the Indies has done to the Crown of Spain Such also was the power of Pardoning and of exchanging Penances for Money by which the World knew the price of Sins and the rates at which they were to be compounded for The Popes power of granting Indulgences the vertue of Pilgrimages the communication of the merits of Orders to such as put on their Habits and in a word the whole authority that the Câ—â—râ— of Rome has assumed in these latter ages that tend so much to the encrease of their Revenue are all such evident Indications of particular ends and private designs that he must be very much wedded to his first impressions that does not upon this suspect that matters have not been so fairly carried among them that nothing ought to be doubted which is defined by them 4. It is a very just cause of suspecting every thing that is managed by a company of Priests if they have for several Ages carried on their designs by the foulest methods of Forgery and Imposture of which they themselves are now both convinced and ashamed When the Popes authority was built on a pretended Collection of the Letters which the Popes of the first ages after Christ were said to have writ and their assumed Jurisdiction was justified by those precedents which are now by themselves acknowledged to be forgeries When the Popes Temporal Dominion was grounded on the Donations of Constantine of Charles the Great and his Son Lewis the Good which appear now to be notorious forgeries When an infinite number of Saints of Miracles Visions and other wonderful things were not only read and preached to the people but likewise were put into the Collects and Hymns used on their Festivals which wrought much on the simplicity and superstition of the vulgar many of which are now proved to be such gross impostures that they are forced to dash them out of their Offices and others against which there lyes not such positive proof yet depend on the credit only of some Legend writ by some Monks When many Books past over the World as the Writings of the most Ancient Fathers which were but lately writ and many of their genuine Writings were grossly vitiated When all those things are become so evident that the most Learned Writers amongst themselves particularly in the Gallican Church have not only yielded to the proofs brought by Protestant Writers in many of these particulars but have with a very Commendable Zeal and Sincerity made discoveries themselves in several particulars into which the others had not such advantages to penetrate There is upon all these grounds good cause given to mistrust them in other things and it is very reasonable to examine the assertions of that Church with the severest rigour since an Imposture once discovered ought to bring a suspicion on all concerned in it even as to all other things 5. There is likewise great reason to suspect all that are extream fierce and violent that cannot endure the least contradiction but endeavour the ruine of all that oppose them Truth makes men both confident of its force and merciful towards such as do not yet receive it Whereas Errour is Jealous and Cruel If then a Church has decreed that all Hereticks that is such as do not submit to all her decisions are to be extirpated if she has bound all her Bishops by Oath at their Ordinations to Persecute them to the utmost of their power If Princes that do not extirpate them are first to be excommunicated by their Bishops and after a years Contumacy are to be deposed by the Popes and their Kingdomes to be given away If all Hereticks upon Obstinacy or Relapse are to be burnt and if they endeavour in all places as much as they can to erect Courts of Inquisition with an absolute authority in which Church-men forgetting their Character have vied in Inventions of Torture and Cruelty with the bloodiest Tyrants that have ever been Then it must be confessed that all these set together present the Church that authorizes and practises them with so dreadful an aspect so contrary to those bowels and tendernesses that are in the nature of man Not to mention the merciful Idea's of God and the wonderful meekness of the Author of our Holy Religion that we must conclude that under what form soever of Religion such things are set on foot in the World such a Doctrine is so far from improving and exalting the nature of man that really it makes him worse than he would otherwise be if he were left to the softness of his own nature And certainly it were better there were no revealed Religion in the World than that mankind should become worse more cruel and more barbarous by its means than it would be if it were governed by Nature or a little Philosophy Upon all these grounds laid together it is no unreasonable thing to conclude that a Church liable to such imputations ought justly to be suspected and that every one in it ought to examine well on what grounds he continues in the Communion of a society of men against which such strong prejudices lie so fairly without the least straining or aggravating matters too much I proceed now to the second part of my undertaking which is to shew that the grounds upon which that Church builds are certainly weak if not false And 1. They boast much of a Constant Succession as the only infallible mark to judge of a Church and
are not succeeded by men of their own tempers yet it is to be hoped that these seeds so sown do still grow where they find a soil disposed for them For though such Notions are not very grateful to some whose Interests biass them another way or to others whose ill lives make them look on all Books of a severe Piety and that design a strict Discipline as so many Satyrs writ against themselves yet to such as are not prepossessed nor corrupted nothing does so easily enter and continue so fixed as those Maximes which they infuse particularly those of the necessity of a Vocation of the Holy Ghost before one enters into Holy Orders and a strict application to the care of Souls after one has engaged in them Truth and Goodness are in their Natures so Congenial that there is no way so certain to lead men to the knowledge of the Truth as to form their minds inwardly to such a sense of Piety and Goodness as may make them fit receptacles of Truth Thus did the Heathen Philosophers begin at the purging their Auditors minds by their cleansing Doctrines before they communicated to them their sublimer Precepts Among the Jews the Sons of the Prophets were long prepared in a course of Mortification and Devotion that so they might become capable of Divine illapses and our Saviour began his Instructions with the correcting the ill Morals of his Followers and Hearers and did not communicate the higher Mysteries of his Doctrine to them till they were well prepared for it since as he said himself the way to know his Doctrine whether it was of God or not was to do his will which makes the sense of the Soul become as exact in judging of its object as a sound state of Health makes the Organs of our Bodily Senses fit to represent their objects distinctly to us And therefore that Church that has advanced so far in the reforming the Morals of the People and the Conduct of the Clergy may be very justly esteemed the best as well as the most learned part of the Roman Communion Though it is not to be denied but the Iealousie that those men of better Notions have fallen under what by the Interest the Jesuites have gained both at Court and in the Sorbonne what by the willingness that is in the greatest part of Men particularly of corrupt Ecclesiasticks to love looser Principles and what by the odious names of Innovators of Men enclined to Heresie Schism or Faction is such that as on the one hand they are lookt at with an ill Eye as a sort of men that are neither good Subjects to the King nor to the Pope So they on the other hand to free themselves from these imputations have perhaps departed too much from these sincere principles which they had at first laid down and have betaken themselves to some Arts and Policies that do not become men so enlightned as they are But I will not enlarge more on this because I honour them so much and have learned so much from them that I will rather bewail than insult over their failings But though they themselves are thus suspected yet such is the force of Truth and the Evidence of those Maximes which they hold and the World is so possessed with them that even their greatest Enemies are forced to yield to them rather perhaps because they dare not scandalize the World by keeping up abuses of which all people are convinced than out of any inward affection they bear to a severe or Primitive Discipline By this means it is that there is now nothing more common in all the parts of France than to talk of a Reformation of abuses even in those places where the Prelates Example is perhaps one of the most conspicuous of all the Abuses To what has been said this may be added That their Glorious and Conquering Monarch being now possessed with this Maxime That he will have but one Religion in his Dominions every one there looks on the reducing many of those they call Hereticks as a sure way to obtain his favour and so to attain to great Dignities in the Church It is certain the most refined Wits there are now set on work to bring out the strength of their cause with the greatest advantage that is possible Therefore the Assembly General of their Clergy being called together and being so much the more engaged to shew their Zeal against Heresie that they might cover themselves from the Reproaches of some that are more bigotted for their compliance with the King in the matter of the Regale hath now made an Address to all the Calvinists of France inviting them to return to their Communion to which they have added Directions to those that shall labour in these Conversions which they call Methods by which their minds are in general to be wrought upon without entring into the detail of these Arguments by which the Controversies have been hitherto managed I confess when I read these first I was astonished at most things in them and could have almost thought that a Veron or a Maimbourg had published their Visions in the name of that August Body but I know the Press there is so regulated and the Constitution of that Kingdom is such that so gross an abuse could not be put upon the World Besides when I had over and over again laid all these methods together I found that indeed all the strength of their Cause lay divided among them So that if there is no extraordinary force in them it is because the Cause can bear nothing that is more solid or more convincing I doubt not but the Letter and these Methods will be examined in France with that clearness and exactness that may be expected from the many extraordinary Pens that are there But I being earnestly desired to write somewhat concerning it have adventured on it I have first begun at home and since here we have the concurring voice of so great and so learned a Church concerning the methods of converting Protestants I hope it will be no unacceptable thing to this Nation to put these in English together with such Reflections on them as may be more easily apprehended by every Reader that has but a due measure of Application and Iudgement though â—e has not amused himself much with deep studies of Divinity I shall hold in the general and to the Rational part as they do without going further in any particular Enquiry than shall seem in some sort necessary I ought to make great Apologies for so hardy an Enterprize but I cannot do that without giving the Reasons that determined me to it which is not at present convenient Therefore I must only in general beg the Readers Charity and that he will not impute this attempt to any forwardness of mine or to any extravagant opinion I may have of my self as if I were fit to enter the Lists with such great persons to whom I pay all that Reverend esteem which
what is the true sense of those passages that are in dispute but by that same Church which conveys it to you This is S. Austin's method in many places but above all in his Book De utilitate Credendi and in his Book Contra Epistolam fundamenti In which he says I would not believe the Gospel if the authority of the Church did not oblige me to it This Method is handsomely managed in the Treatise of the true Word of God joyned to the Peaceable Method Remarks 1. GReat difference is to be made between the conveyance of Books and an Oral Tradition of Doctrine It is very easie to carry down the one in a way that is Morally Infallible An exact copying being all that is necessary for that Whereas it is morally impossible to prevent frauds and impostures in the other in a course of some Ages especially in times of Ignorance and Corruption in which the Credulity of unthinking people has made an easie game to the Craft and Industry of covetous and aspiring Priests Few were then at the pains to examine any thing but took all upon Trust and became so ready of belief that the more incredible a thing seemed to be they swallowed it down the more willingly 2. If this way of reasoning will hold good it was as strong in the mouths of the Iews in our Saviours time for the High Priest and Sanhedrim might have as reasonably pretended that since they had conveyed down the Books in which the Prophecies of the Messiah were contained they hâ—d likewise the right to expound those Prophecies 3. A Witness that hands a thing down without Additions is very different from a Judge that delivers things on his own Authority We freely own the Church to be such a Witness that there is no colour of reason to disbelieve the Tradition of the Books but we see great cause to question the credit of her decisions 4. In this Tradition of Books we have not barely the Tradition of the Church for it We find in all ages since the Books of the New Testament were written several Authors have cited many and large passages out of them We find they were very quickly translated into many other Languages and diverse of those are conveyed down to us There were also so many Copies of these Books every where that though one had resolved on so Sacrilegious an attempt as the corrupting them had been he could not have succeeded in it to any great degree Some additions might have been made in some Copies and so from those they might have been derived to others but these could not have bâ—en considerable otherwise they had been discovered and complained of and when we find the Church engaged in contests with Hereticks and Schismaticks we see both sides appealed to the Scriptures and neither of them reproached the other for violating that Sacred Trust. And the noise we find of the small change of a Letter in the Aâ—ian Controversie shews us how exact they were in preserving these Records As for the Errours of Transcribers that is incident to the Nature of Man and though some Errours have crept into some Copies yet all these put together do not alter any one point of our Religion so that they are not of great consequence Thus it appears how much reason we have to receive the Scriptures upon the credit of such a Tradition But for Oral Tradition it is visible how it might have been so managed as quickly to change the whole Nature of Religion Natural Religion was soon corrupted when it passed down in this Conveyance even during the long lives of the Ancient Patriarchs who had thereby an advantage to keep this pure that after ages in which the life of Man is so shortned cannot pretend to We also see to what a degree the Iewish Tradition became corrupted in our Saviours time particularly in one point which may be called the most essential part of their Religion to wit concerning their Messias what the nature of his Person and Kingdome were to be So that they all expected a Great Conquerour a second Moses or a David so ineffectual a mean is Oral Tradition for conveying down any Doctrine pure or uncorrupted The Ninth Method IS to tell them the Church in which they were before they made the Separation was the true Church because it was the only Church so that they could not Reform the Doctrine without making another Church For then she must have fallen into Errour and by consequence the Gates of Hell must have prevailed against her which is directly contrary to the Promise of Iesus Christ that cannot fail The Gates of Hell shall not prevail against her Remarks 1. A Church may be a True Church and yet be corrupted by many Errours for a â—rue Church is a Society of men among whom are the certain means of Salvation and such was the Iewish Church in our Saviours time For their Sacrifices had still an Expiatory Vertue and the Covenant made with that people stood still and yet they were over-run with many Errours chiefly in their notions of the Messias And thus as long as the Church of Rome acknowledges the Expiation made by the Death of Christ and applied to all that truly believe and amend their lives so long she is a True Church So that those of that Communion who adhere truly to that which is the great fundamental of the Christian Religion may be saved But when so many things were added to this that it was very hard to preserve this fundamental truth pure and entire then it was necessary for those who were better enlightned to call on others to correct the abuses that had crept in 2. It is hard to build a great super-structure on a figurative expression of which it is not easie to find out the true and full sense And in this that is cited there are but three terms and about every one of them great and just grounds of doubting do appear 1. It is not certain what is meant by the Gates of Hell which is an odd figure for an assailant If by Gates we mean Councils because the Magistrates and Courts among the Iews sate in the Gates then the meaning will be that the Craft of Hell shall not prevail against the Church that is shall not root out Christianity or if by Gates of Hell or the Grave according to a common Greek Phrase Death be to be understood it being the Gate through which we pass to the Grave then the meaning is this that the Church shall never die or be extinguished Nor is there less difficulty to be made about the signification of the word Church Whether it is to be meant in general of the body of Christians or of the Pastors of the Church and of the majority of them The Context seems to carry it for the Body of Christians and then the meaning will be only this That there shall still be a Body of Christians in the World And
it cannot be proved that any thing else is to be understood by the word Church in that place A third difficulty may be also raised upon the extent of the word Prevail whether a total overthrow or any single advantage is to be understood by it or whether this prevailing is to be restrained only to the fundamentals of Christianity or is to be extended to all sorts of truth or whether it is to be understood of corrupting the Doctrine or of vitiating the Morals of Christians Thus it is apparent how many difficulties may be started concerning the meaning of those words So that at best the sense of them is doubtful and therefore it will be a strange and rash adventure to determine any thing in matters of great moment upon the authority of such a figurative expression 3. Though the Roman Church had been corrupted that will not infer that the Gates of Hell had prevailed against the Church for that being but the Center of the Union of some of the Western Nations a corruption in it does not prove that the whole Church was corrupted for there were many other Churches in other parts of the World besides those of that Communion The Tenth Method IS that of the Bishop of Meaux lately of Condom in his Book entituled The exposition of the Doctrine of the Catholick Church In which he does in every Article distinguish between that which is precisely of Faith and that which is not so and shews that there is nothing in our belief that may give distast to a reasonable Spirit unless they will look on the abuses of some particular persons which we condemn as our belief or impute Errours to us falsely or charge us with the explications of some Doctors that are neither received nor authorized by the Church This method is taken from S. Hilary in his Book of Synods Let us says he altogether condemn false Interpretations but let us not destroy the certainty of the Faith The Word Consubstantial may be ill understood but let it be established in a sense in which it may be well understood The right state of the Faith may be established among us so as we may neither reverse that which has been well establishedpunc nor cut off those things that have been ill understood Remarks SOmewhat was said in the Preface with relation to this which shall not be here repeated It is not to be denied but in the management of Controversies the heat of Dispute has carried many too far and some have studied to raise many Imaginary Controversies which subsist only upon some misunderstood terms and expressions of the contrary party And things have been on all hands aggravated in many particulars out of measure So that they have deserved well of the Church that have brought matters as near a Reconciliation as may be But after all this it were a strange imposition on this and the preceding age to persuade the World that notwithstanding all the differences of Religion and the unhappy effects that have followed upon them that they really were all the while of the same mind but were not so happy as to find it out till that excellent Prelate helpt them to it by letting them see how near the concessions of both sides are to one another so that a little conversation and dexterity iâ— putting the softest construction that may be on the contrary persuasion might bring them to be of the same mind But if in order to this the sense of both sides is so far stretched that neither party can own it for a true account of their sentiments then this must be concluded to be only the Ingenious Essay of a very witty man who would take advantage of some expressions to perswade people that they have opinions which really they have not I shall not enter into a particular disquisition of those things which have been already so fully examined but refer the Reader to the Answers that have been given to that famous Book 2. The received and authorized Offices of the Church of Rome and the Language in which they do daily make their Addresses to Heaven is that on whiâ—h the most unanswerable and the strongest part of our Plea for our Separation is founded and it is not an ingenuous way of writing to affix some forced senses to those plain expressions because they being so gross as they are all wise or learned men are ashamed to defend them and yet know not how to get them to be reformed or thrown out Therefore it is that they set their Wits on work to put some better construction on them But this is a clear violence to the plain sense of those Offices extorted by the evidence and force of Truth and gives us this advantage that it is plain those that so qualifie them are convinced that their Church is in the wrong and yet for other ends or perhaps from a mistaken notion of Unity and Peace they think fit to continue in it 3. It is to be hoped that those who have cited this passage out of S. Hilary will consider those other passages cited out of him against Persecution though a great Errour made in the Translation of this citation makes me fear that they who rendred it had read him very cursorily The Eleventh Method IS drawn from those General Arguments which Divines call the Motives of Credibility It is that made use of by Tertullian in his Book of Prescriptions and by S. Austin who reckons up the Motives that held him in the Catholick Church Remarks 1. AS for the Case of Tertullian and S. Austin a great deal was said formerly to shew the difference between the Age they lived in and the grounds they went on and the present state of the Western Church 2. When it is considered that a course of many Ages which by the Confession of all were times of Ignorance and Superstition has made a great change in the World that the gross Scandals and wonderful Ignorance of those that have governed the See of Rome that the Dissolution of all the Rules of Ecclesiastical Order and Discipline both among Clergy and Laity that the Interest the Priests particularly the Popes and the begging Orders that depended on them had to promote those was so great and undisputâ—d that it is notorious all the worst methods of forgeries both of Writings to authorize them and of Miracles and Legends to support them were made use of When I say all these things are so plain to every one that has lookt a little into the History of former ages it is no wonder if the Church of Rome is so much changed from what it was formerly That the motives made use of by Tertullian and S. Austin do not at all belong to the present state of the Churches of that Communion But on the contrary instead of motives to perswade one to continue in it there appear upon a general view a great many just and well-grounded prejudices to dispose a
when the power of the Church is used not to Edification but to Destruction then the obligation to obedience is not to be too far extended And as in Laws that oblige Subjects to obey Inferiour Magistrates a tacite exception is to be supposed in case they should become guilty of Treason so there must be supposed likewise in this case the like exception in case a Synod deposes a Bishop or a Bishop censures his Clergy for asserting the true Faith And as a Separation from an uncorrupted Church is a very great wickedness so the separating from a corrupted Church in whose Communion we cannot continue without being polluted in it is but a part of that care which we ought to have of our own Salvation The Fifteenth Method TO all the former Methods a Fifteenth may be added by letting our P. Reformed see that many Articles are to be found in their Confession of Faith in their Catechisms in the Articles of their Discipline in the Decisions of their Synods and in the Books of their Chief Ministers who have writ upon the Controversies from which Arguments may be drawn against them to prove the truth of our belief even by their own Confession For Example Their Discipline allows the Communion in one kind only to such as cannot drink Wine From which one may infer that the Communion under both kinds is not an Article of necessity and that they are in the wrong to alledge that as they do to be a lawful ground for their Separation The Minister Dailée and many others confess that in the time of S. Gregory Nazianzene S. Chrysostome and S. Jerome the Invocation of Saints was received in the Church John Forbes adds to this That the Tradition of the Church was uniform concerning Prayer for the Dead And since he denies that the Books of the Maccabees are Canonical he says the Scripture speaks nothing of it But without engaging into the difficulty concerning the Books of the Maccabees in which they have no more reason on their side than in the rest It is easie to conclude from their own principles that it was no ways to be allowed to separate themselves for matters that according to themselves were established by so great an authority and so constant an union of all Ages Remarks 1. IT is not an equal way of proceeding to object to the Protestants what some particular Writers have said or to strain Inferences too far at a time when the Celebrated Book of the Bishop of Meaux is in such high esteem The chief design oâ— which is to set aside all the Indiscretions of particular Writers and to put the best colours on things that is possible Now Tradition being of such authority among them whatsoever passes down through many of their approved Writers has a much greater strength against them than it can be pretended to have against us And therefore though particular Writers or whole Synods should have written or decreed any thing against the common Doctrines of the Reformed they ought not to object that to us If they will allow us the same Liberties that they assume to themselves 2. It is not a consequence becoming so great an Assembly to infer that because in some few extraordinary cases the general rule of Gods desiring Mercy and not Sacrifice is carried so far as to give weak persons so much of the Sacrament as they can receive and not to deny that to them because a natural aversion mâ—kes them incapable of receiving the Wine That therefore a Church may in opposition to Christs express command Drink you all of it and the constant practice of Thirteen Centuries take this away It is not of necessity for Salvation that every one drinks the Cup but it is of necessity to the purity of a Church that she should observe our Saviour's Precepts 3. It is confessed that some Fathers used the Invocation of Saints yet that being but a matter of fact it is of no consequence for the Decision of any point of Doctrine For we found our Doctrine only on the Word of God and â—ot on the practices of Men how eminent soever they might otherwise be But in relation to these Fathers these things are to be observed 1. They lived in the end of the Fourth Century So this is no competent proof for an Oral Tradition or conveyance of this Doctrine down from the Apostles days 2. Figures and bold Discourses in Panegyricks are rather to be considered as raptures and flights of warm affections than as composed and serious devotions Therefore such Addresses as occur in their Funeral Orations are rather high strains of a daring Rhetorick than Instructions for others since in their expositions on Scripture or other Treatises of Devotion they do not handle these things by way of Direction or Advice Iohn Forbes is mis-cited for William Forbes Bishop of Edenburgh Iohn was not of such yielding Principles It is true William though he was a man Eminently Learned and of a most Exemplary Life yet he was possessed with that same weakness under which Grotius and some other great men have laboured of thinking that a Reconciliation with the Church of Rome might be obtained by an accommodation on both sides and this flowing in him from an excellent temper of Soul he is to be excused if that carried him in many things too far But he is a Writer that has been taxed by all men as one that had particular Notions And we may object Erasmus to those of the Church of Rome as well as they may argue against us from Bishop Forbes 5. If the Church of Rome used only a General Commemoration of the Dead with wishes for the compleating their happiness by a speedy resurrection and went no further we might perhaps differ in opinion with them about the fitness of this but we would not break Communion with them for it But when they have set up such a Merchandize in the House of God for Redeeming Souls out of Purgatory and saying Masses for them this is that we except to as a disgracing of the Christian Religion and as a high profanation of the Holy Sacrament And it is plain that the Fathers considered the Commemoration of the Dead rather as a respect done to their Memory and an honourable remembrance of them than as a thing that was any way useful to them in the other state which may appear by this single Instance S. Cyprian was so much offended at a Presbyter when it appeared after his death that he had left another Presbyter Guardian of his Children that he gave order that no mention should be made of him in the Commemoration of the Dead that was used in the Holy Eucharist because by the Roman Law such as were left Guardians were under some obligations to undertake the trust And that Saint thought such a trust might prove so great a distraction to a man that was dedicated to the Holy Ministry that no Honour ought to be done to the Memory
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Filmer's Patriarcha or Natural Power of Kings Mr. Iohn Cave's Gospel to the Romans Dr. Outram's 20. Serm. preached on several occasions Dr. Salmon's new London Dispensatory Lawrence's interest of Ireland in its trade wealth stated DVODECIMO HOdder's Arithmetick Grotius de Veritate Religionis Christianae Bishop Hacket's Christian Consolations The Mothers Blessing A Help to Discourse New-Englands Psalms An Apology for a Treatise of Human Reason written by M. Clifford Esq The Queen-like Closet both parts VICESIMO QVARTO VAlentine's Devotions Guide to Heaven Pharmacopoeia Collegii Londinensis reformata Books lately Printed for Richard Chiswell AN Historical Relation of the Island of CEYLON in the East-Indies Together with an Account of the detaining in Captivity the Author and divers other English-men now living there and of the Author 's miraculous Escape Illustrated with fifteen Copper Figures and an exact Map of the Island By Capt. Robert Knox a Captive there near 20 years Fol. Mr. Camfield's two Discourses of Episcopal Confirmation Octavo Bishop Wilkin's Fifteen Sermons never before extant Mr. Iohn Cave's two Sermons of the duty and benefit of submission to the Will of God in Afflictions Quar. Dr. Crawford's serious expostulation with the Whiggs in Scotland Quarto A Letter giving a Relation of the present state of the Difference between the French King and the Court of Rome to which is added The Popes Brief to the Assembly of the Clergy and their Protestation Published by Dr. Burnet Alphonsus Borellus de motu Animalium in 2 Vol. Quarto Dr. Salmon's Doron Modicum or supplement to his new London Dispensatory Octavo Sir Iames Turner's Pallas Armata or Military Essayes of the Ancient Grecian Roman and Modern Art of War Fol. Mr. Tanner's Primordia or the Rise and Growth of the first Church of God described Octavo A Letter writ by the last Assembly General of the Clergy of France to the Protestants inviting them to return to their Communion together with the Methods proposed by them for their Conviction Translated into English and Examined by Dr. Gilb. Burnet Octavo Dr. Cave's Dissertation concerning the Government of the Ancient Church by Bishops Metropolitans and Patriarchs more particularly concerning the ancient Power and Jurisdiction of the Bishops of Rome and the encroachments of that upon other Sees especially Constantinople Octavo His History of the Lives Acts Death and Writings of the most eminent Fathers of the Church that flourished in the fourth Century being a Second Volumn wherein amongst other things is an Account of Arianism and all other Sects of that Age. With an Introduction containing an Historical account of the state of Paganism under the First Christian Emperours Folio Books in the Press DOctor Iohn Lightfoot's Works in English Fol. Mr. Selden's Ianus Anglorum Englished with Notes To which is added his Epinomis concerning the Ancient Government and Laws of this Kingdom never before extant Also two other Treatises written by the same Author One of the