of the Christian doctrine by arrogant presumptions of false reasonings and by sophistical arguments and by their blasphemies against Christ the eternal Son of God and turn the grace of God into the lasciviousness of humane wit and deny the divinity of our Saviour are not to be honoured with this name why should not the foundation and ground-work of Ecclesiastical peace and unity after the example and practice of the primitive Church be laid in the same faith with what pretense of reason ought any opinion after the first preaching and establishment of the faith all the world over after the conveyance of it down to so many ages be superadded as a necessary point of faith which was unknown to all Antiquity by what right can such a number of articles be obtruded upon the understandings and consciences of Christians and especially such as have been invented and propagated for base and secular interests and advantages and to maintain worldly grandeur and reputation That Christians do so little agree in some of their sentiments about Religion as if there were not the same rule of faith equally and under the same obligation proposed to all this must not be imputed either to our B. Saviour or his Apostles or to the nature of his Religion which proposes in easy terms and Propositions to the most ordinary and less intelligent Christians enough to conduce to their obtaining eternal salvation but to certain fiery Zealots who venting their beloved tenents and notions for oracles impose them upon others under direful curses and Anathema's What fuller proof and argument can there be of this surious zeal than what the Romanists are guilty of in inveighing against us as they do most falsly and unjustly for not receiving several tenents which are but of a few ages standing and which are destitute of all authority whether of Scripture or Antiquity But this is our comfort if yet it be any comfort to persons in distress to have any to share with them in it we shall not be condemned alone but at the same time they condemn us they must draw into the guilt of the same heresy as they are pleased most civilly to word it all such as have a true and just veneration of uncorrupt Antiquity and for this reason among others reject the Creed of Pope Pius the fourth But if we are to think well of the condition of those who in the first ages preserved the integrity and purity of the Christian faith with Creeds and other holy writings as so many sacred amulets and preservatives against the infection and poison of heresy truly so called who were ambitious of dying and lost their lives for the profession of that faith and embraced the flames rather than dissemble or disown it if the primitive Saints and Martyrs be happy and blessed we need not fear the noise of their thunder which can do no execution upon us and which are meer bug-bears to affright persons of weak and childish phansies we tread in the steps of those holy Saints and Martyrs we are safe we are secure provided we copy out their lives and imitate those glorious examples they have set up of consummate piety as well as profess the same faith Wherever the Christians were dispersed whether in the Patriarchate of Rome or Alexandria or any other by virtue of this Profession of faith they were received into communion and admitted to the common rights of Religion not denying or envying to each other salvation in the world to come but by joint exercises of devotion mutually promoting and advancing it nay their charity was so great that notwithstanding the most unchristian censures and unjust Schism of the Donatists they lookt upon them as Brethren still though horribly perverted by a false and ignorant zeal to make a separation from them nay they did not pass a damnatory sentence upon the Arians nor altogether despair of their sâ—â—â—ation but left them to stand or fall to their own Master 2. Upon and after a ready acknowledgment of the articles of faith without which no one can pretend to be a Christian let a liberty of judging in other less material points of doctrine be allowed and indulged for variety of opinions does no more dissolve the unity of faith than variety of rites and ceremonies How had that wide wound which schism has made in the body of the Church been long since closed and perfectly healed if this soveraign medicine had been applyed and if they had not proceeded so dogmatically and boldly by confessions of faith and by new and unheard of canons to determine points uncertain and doubtful by which way of procedure the minds of Christians are oppressed and the doctrine of faith rendred perplext and obscure by scholastick subtilties and niceties It were to be wisht indeed that all Christians and especially those who for most just and weighty and indispensable reasons and motives have relinquished the Roman communion could agree in a general systeme of Theological opinions but because this is not to be hoped for considering the different apprehensions tempers inclinations interests judgments way of education method of study and arguing and interpreting scripture and consequently there not being the same light of knowledge the same force and sharpness of wit and understanding the same industry and impartiality why should we not for peace and quiet sake bear with others who though they may differ from us in some particulars agree with us in fundamentals as they are contained in easy texts of Scripture and in the ancient Creeds with all Christian charity and compassion and moderation Let that evil custom of reviling which is almost become habitual and natural and that odious calling of names and branding private notions with ill characters if they may admit of a more favourable interpretation without prejudice to the essential truths of the Gospel for ever cease and be totally laid aside For by this mutual indulgence and condescension which all Lovers of peace cannot but acknowledge to be most fit and equitable there is no one whatever be his capacity never so mean and dull but he will foresee and presage that a mighty benefit would redound to Christendom and a happy stop would be put to the disorders and confusions of it 3. Let the antient canons about Church-government be restored to their full vigour and every National Church enjoy its just rights and the Bishop of Rome be reduced to his original jurisdiction and all pretensions to an Oecumenical power for ever be abolished and annulled For the Romanists in the height of all their pride and usurpations which have violated the peace of the Church of which they cannot but be convinced in their consciences may remember that communion with their Church was never held necessary but onely as it was a part and branch and member of the Catholick Church Besides who can be ignorant of the great disputes maintained with the See of Rome in antient and latter times by the Christians
Christian doctrine is not violated so long as they are not ranked with the fundamental articles of faith so long as they do not impose them upon other Churches who are no way subject to a forraign jurisdiction much less upon the whole body of Christians in all the parts of the Universe under the pretence of Apostolical authority and under the heavy penalty of an Anathema But that there should be no difference put between the novel opinions of the Schoolmen and the Oracles of Scripture that the same deference and honour should be paid to humane authority very obnoxious to passion and error which only infallible truth can justly challenge that the phansies of private men as they were at first should many ages after by a pretended Church-power be reckoned as fundamentals and lastly that we should be obliged to profess our assent to rash sanctions and definitions which a corrupt part of the Church for secular ends and advantages hath decreed and established this this is that which scandalizeth Christendom and obstructs its peace This was the just complaint of the former century which made way for the Reformation and which a conviction of the truth and reasonableness of it extorted from the mouths of several Romanists who yet had not the courage to relinquish the communion of that Church though confessedly corrupt in matter of doctrine discipline and worship This was the trouble and heart-breaking of several excellently learned and pious persons in those times and doth still distract the minds of all good men even of considering Romanists not infatuated with superstition and furious bigotry who pray for the restoration of Catholick unity among all Christians But such a schism so detestable so deplorable and so big with dismal effects consequences and events has been brought into the Church by corrupt interest by base and disingenuous artifice and subtilty and by the highest immodesty and by downright force and violence and this confirmed by the free holy oecumenical council of Trent as they call it when God knows it was neither free nor holy nor oecumenical as that all hope of reconciliation among the different professions and perswasions of Christians is taken away unless the Authors of this schism shall offer terms of an accommodation fit to be accepted that is by annulling or suspending for ever the authority of the Tridentine council which is a thing not to be expected from them or rather unless the Princes of the Roman Communion shall force the Pope to call another Council and in case of refusal shall assemble several Bishops and Doctors of their respective countries to debate the controversies which are now on foot and to determine them by Scripture primitive Antiquity and Apostolical Tradition It will yield just matter of astonishment to the serious Reader to consider that the institution of the holy Sacrament of the Eucharist which Christ left to his Church in remembrance of his passion and death and for a pledge of his love and as a mark and token of the mutual love of Christians and of their faith in him crucified whom that Sacrament does truly and efficaciously represent and exhibit should by the subtilty of the Devil and the perverse disputings of interested persons be so far abused and perverted that they should hence take occasion of envying eternal salvation purchased by his precious bloud and of denying it too as much as in them lyes to such as are partakers of those holy mysteries according to his original institution For what other reason can be alledged for that fury which under the notion and pretext of zeal has taken up arms as if the cause of God were concerned in it and has brought that great confusion upon the world unless because they have different notions and sentiments about this tremendous mystery and disagree somewhat in their explications of it What great quantity of Christian bloud has been spilt by an enraged party upon the accompt of these unhappy Sacramentary quarrels which have ended in bloudy wars and Massacres What great havock and wast have they made both by fire and sword of thousands of their Fellow Christians beyond the fury and madness of the Heathen persecutions who were in all other points innocent and were therefore burnt and had their throats cut only for this one great crime because they would not admit believe and acknowledge contrary to scripture reason sense and experience the portentous and extravagant fiction of Transubstantiation There is no Christian but believes Christ to be really and truly that is spiritually and to all the real effects and benefits of his Passion and death and by the efficacy of his grace and Spirit present under the sacred Symbols which yet retain their true and natural substance as well as qualities and that he receives the mystical body of Christ after the consecration according to the words of the institution upon which the faith of all Christians is founded and what has been professed in all ages and justly esteemed the badge of Christian communion by all sober persons whose judgments have not been perverted by passion and unjust prejudice If every one without any curious enquiry into this mystery had contented himself with the plain and simple belief of it and with all due care had intended the worthy partaking of it if the Church of Rome had not first of all in the Lateran council and after that in the council of Trent rashly determined the manner of the presence of Christ in the sacrament if the Lutherans and others had onely determined for themselves without prescribing to or condemning others and if an explicite belief of this monstrous opinion had not been made a necessary term and condition of communion how might we have adored before the same altars from which we are now excluded as profane unworthy and excommunicate persons and from which we have reason to abstain and fly as the primitive Christians did from the sacrifices of Idolaters and have been present at the most solemn services of religion with the same zeal to the great advantage of Christian charity and devotion No Priest would then have been afraid to admit any devout lay-person approaching the holy sacrament with due preparation and no lay-person would then also have been afraid to receive it from the hand of such a Priest rightly ordained and constituted The like may be said of many other points of religion which without any prejudice to the doctrine of Faith are disputed and controverted but whilst all other interpretations and expositions being laid aside men boldly decree and determine this or that opinion to be de fide whilst the niceties of the Schoolmen and the positions of contentious and Polemical Theology which idle men relying too much upon their subtil wit and false and sophistical way of arguing have introduced are in such esteem and vogue with some as to be lookt upon as necessary appendages of the Christian religion and whilst articles of faith which were altogether unknown
to the first ages are hugely encreased and multiplied as is too too manifest from the present state and condition of the Roman Church and the obscure confessions of other Churches what other effect can we expect should proceed from this mighty industry and zeal but that Christendom being divided into so many parties and factions all just hope of union should be wholly removed and taken away when the effecting of it hereby seems to be rendred morally impossible 3. The arrogant pretensions of the Popes unbounded power contributes not a little to the heightning and augmenting the difference in Christendom It does not seem at this day to comport with the greatness of the Roman Church to be content to be included within the antient limits of the Suburbicary regions For not satisfied with a Primacy of order or with her antient Patriarchate to whose jurisdiction the Britannick Churches were not of right subject or with her other privileges conferred upon her out of a respect to the Imperial city as if the spirit of the old Romans were infused into her she proudly affects an empire over the whole body of Christians throughout the world If the other Patriachs who owe that honour and dignity to the same original the favour of Princes and the decrees and constitutions of general Councils in the assignment of which as it is most evident from the 28th Canon of the Council of Chalcedon they had onely a regard to the privileges and dignities of cities to which the Ecclesiastical government was accommodated defend their rights and liberties against the attempts and encroachments of the Bishop of Rome if they will not submit to a forraign yoke unless they with a base and a most unbecoming flattery adore Rome as their Mistress and Patroness and obey her decrees and orders presently there is an end of them they are arraigned and accused as guilty of schism nor shall they be thought worthy of the honour and favour of her communion When some time after the Empire was divided into East and West there seemed to be a kind of agreement at least and a fair and amicable correspondence kept up the ambition and pride of the Bishops of Rome who would needs busy and interest themselves in the affairs of the Greek Church spoiled all For to no other cause can the original of that sad and fatal separation be ascribed altho it was afterward heightned and the wound festered more and more when the article of the procession of the holy Spirit from the Son was added to the Constantinopolitan Creed without ever so much as consulting the Oriental Bishops who upon the knowledge of it soon after vehemently opposed it justly alledging that it was utterly unlawful so to do it being expresly against the 7th canon of the council of Ephesus But things were more securely advanced and carryed on in the Western Empire by the artifice and policy of the Popes of Rome for the opposition which was made now and then by two or three honest and stout men to their tyrannical and arbitrary proceedings signified little or nothing and was run down with noise violence and power When then they had no regard to the canons of antient Councils by which the Catholick Church was formerly governed when they had trodden under their feet all divine and humane law and right when they had arrogated to themselves the disposition of all Church-affairs and had usurpt a power over all Christians and nothing for the future was to be admitted and believed but what was agreeable to the Bulls and decrees of the Roman Court can any one wonder when things were brought to this pass that Christendom should at last awaken from its deep lethargy and grown sensible of the miserable slavery of its condition should complain of the exercise of this usurped unjust and tyrannical power and seriously think of recovering its true antient original hristian liberty In the mean time what did they at Rome did they enter upon serious counsels and resolutions honestly and effectually to satisfy the requests and demands of Kings Princes and Republicks concerning a Reformation which were continually sent thither by their Ambassadors and Agents did they restore their ill-gotten goods which they had seized upon most unjustly and as unjustly had detained by force and violence I mean the common rights and privileges belonging to the Bishops and to all Christian people nothing less they exclaim they rage they are furious and mad and let fly their thunderbolts of excommunication from the Vatican hill and devote men to hell and damnation only for this unpardonable fault because they were at last quite tyred with and weary of the slavery which they had laboured under for so many years This is that which troubles and grieves them now at Rome and which they are endeavouring with so much art and policy to effect and bring about and this is that which unless God shall vouchsafe to avert the omen and open the eyes of all such who are deluded by the witchcrafts and sorcery of Rome to forsake her communion which is so dangerous to their salvation will make the schism irreconcileable and eternal For as things stand at present there can be no peace and accommodation with Rome unless we part with our liberties and our laws and our consciences and our religion the true Christian religion and every thing which is dear to us nor yet such is the restlesness of that party and especially of the Jesuits that if the counsels of such fiery Bigots may prevail we shall never be at quiet unless we submit our necks once more most stupidly to the Roman yoke which our Popish Ancestors even both before and after they were enlightned with the knowledge of the truths of God threw off with great indignation as not being able to bear it Lastly we are convinced by sad experience that these differences about religion which have divided Christendom into so many sects to the great disturbance of its peace and quiet owe no small part of their original to the great decay of true solid piety through idleness and carelesness and to the departure from the most holy rules of living which Christ our blessed Lord and master has prescribed us which is every where so visible I need not here labour in the proof of this by heaping up arguments when the fact is so evident nor shall I tragically exclaim or inveigh against the unmanly softness the luxury the prophaneness the wickedness of the age and the evil lives of Christians this reflexion deserving our sighs and tears rather than satyre and invective I do not here mean so much those whose wicked corrupt principles and most scandalous lives sufficiently shew that they have no sense of any religion but I chiefly intend such as make a fair shew of Christianity how little of true piety is found about them but how much of superstition and immoderate zeal for the peculiar tenents of their sect by which they
Imprimatur â—â—g 16. 1687. Guil. Needham A Pacifick Discourse OF THE CAUSES AND REMEDIES OF THE DIFFERENCES ABOUT RELIGION Which distract the Peace of Christendom LONDON Printed for Sam. Smith at the Prince's-Arms in St. Paul's Church-yard 1688. A pacifick discourse of the causes and remedies of the differences about Religion which distract the peace of Christendom HOW much the saving doctrine of the Christian religion doth conduce to the establishment of an universal peace in the world beyond the utmost force and reach of humane wit and policy it were to be wisht it could be as clearly made out by fit and suitable events and by the lives and behaviour of Christians as it is most justly demonstrable from the design of Christ and the proper and genuine ends of such an holy institution For with what just severity doth that most perfect rule of life require of us to lay restraints upon our passions and to stifle and suppress the first motions of them lest our ill will and dissatisfactions break forth into enmity and our enmity soon improve into downright malice and hatred how doth it give and restore to the mind a full power of reducing unto reason all those tumults and disorders which either anger or lust are wont to raise with what great â—â—re even a care worthy of God is it there provided for that no one should deserve ill of his neighbour nor so much as treat his enemy as his enemy that is in a furious disdainful and hostile way but rather forgive him and shew him kindness and mercy that we should be more afraid to do or return and revenge an injury than undergo death it self that we endeavour to the utmost of our power to do good to all and in several cases have less regard to our own than anothers advantage and sacrifice our lives and dearest interests to the publick peace Under what terrible sanctions and with what fulness and clearness of expression hath the divine Author and establisher of the Christian law enacted that the rights of every one whether founded in nature or introduced by custom and the common usages of life or by civil and municipal laws should in no wise and upon no pretense whatever be violated but be preserved in their full extent and vigour How had the world been blessed with a solid and lasting peace if these excellent rules had been observed and if no unjust force had been used if men had religiously and conscientiously abstained from invading the right and property of others and had been content with that state and condition of life in which providence had placed them without having recourse to fraud and evil arts or to violence and arms Thus we see Christ hath consulted most wisely and effectually the peace and benefit of all mankind in general beyond the institutions of the most famous Law-givers whatever But how more deeply and zealously concerned and fuller of holy care was our blessed Saviour for all such as should believe in his name and make profession of his religion in all ages of the world that the mutual love which the acknowledgment of the same Faith which the partaking of the same holy rites and mysteries and which the hope of the same immortal happiness and glory to be enjoyed in the other world justly challenged and required and obliged them to upon so many excellent accompts should be continually kept up and made appear at all times by an hearty desire and readiness of doing good in their several stations and whensoever an opportunity presented it self by all offices of love and kindness He was so intent upon this necessary and essential part of Christianity in the last stage of his life that in that divine discourse which he made to his Apostles St. John chap. 14. just before he was to leave the world and offer up his most pretious blood as a just price and satisfaction for the sins of mankind he commends nothing more to their imitation and makes this the great characteristick of his Religion and shews that nothing could be more dear and grateful to him and more advantagious and beneficial to them or could more powerfully and evidently shew their love to him and better deserve their care than their punctual and diligent observance of this new command that they should love one another as he had loved them Now this command being grounded on the greatest authority and the highest reason and equity imaginable and which cannot be violated without the imputation of impiety and folly and without great hazard of Salvation who would believe that Christians should be so unmindful either of God or themselves as to dare to contravene it as if they were not any longer to be known to be of that denomination by reciprocal affection and charity and by unity and harmony of mind and by the most endearing acts of generous friendship but by bitter invectives and reproaches by siding with parties and by disagreement and hatred one of another It is a long time since that the Catholick Church of Christ hath felt the sad effects and consequences of this foolish and mad perfidiousness even almost soon after she was blest with peace and freed from the horrid butcheries and cruel persecutions of the heathen Roman Emperours who made it their business to keep up their idolatrous worship with all the arts of subtilty and furious rage and exterminate the very name of Christian out of the world and hath been forced to endure and suffer far worse things from her own children hurried on with the excesses of mad zeal and all the bitterness of enraged passion by reason of which unchristian misbehaviour she soon perceived that she had but little reason comparatively to complain of the proceedings of Nero Decius Diocletian and the rest of her merciless Persecutors For this was the sad case and temper of those times that they whom fear and modesty and a due regard to and reverence of the name of Christianity and whom common dangers and sufferings had endeared to each other to the great astonishment of their enemies now when they no longer stood in awe of the tribunals of the Gentile Magistrates and of the pursuit and arrest of soldiers and officers of the civil Courts when they were no longer in danger of being dragged to prison or condemned to crosses stakes gibbets and wild beasts in their Amphitheaters when by the protection of the civil power they might profess Christianity with all possible security the whole Empire becoming Christian and embracing that faith which it had for some ages before endeavoured with so much fury and madness to root up these very persons abusing this wonderful change that God had brought about when they had no enemies to exercise their faith and their patience soon grew peevish and froward and insolent towards one another The doctrine of faith as it is proposed in the holy Gospels was slighted and carelesly past over and fierce contests arose about matters of
of other communions in defense of their rights The Churches both in the East and South divided into several Patriarchates and Bishopricks vindicated their privileges which they enjoyed according to the decrees of the Council of Nice in their several limits and districts The title of Universal Bishop was not then known or pretended to no one had either the vanity or the ambition to usurp such an unlimited power This honour was reserved for Pope Boniface the third and his Successors as if all the world hence forward were to be included within the walls or Pomoeria of the city of Rome The world was astonished at this procedure and could not with any patience admit and suffer so great an imposition Christian Carthage despised the insults of the Bishop of Rome as much as their Heathen Ancestors did the Senate and although Constantinople unwillingly enough allowed the honour of the first and chief See to Rome yet it ever maintained its own liberty and though now horribly oppressed and sadly groaning under Turkish tyranny is not so forgetful of its ancient honour as basely to submit to the claims of Rome They would very willingly retain communion with her and with all the branches of the Catholick Church if the hinderances of that communion were once removed and that pretended universal authority laid aside in which holy desire we join with them Let the Bishop of Rome be the first of that order provided that he be not lookt upon as the sole universal Bishop and that all others be deemed to be as indeed they are by the constitution of Christ and his Apostles independent and not his Vicars and Deputies and provided also that their rights which rely upon the same Ecclesiastical laws be reserved to them in their full and just extent and that the decrees of the Roman Court be not imposed upon the world with a non obstante to Apostolical constitutions and that its jurisdiction be contained within the limits of the antient Canons If this bar were removed a way would quickly be opened to let peace into the most divided parts of Christendom This all good Christians all but such worldly-minded men whose interest it is to keep up these differences earnestly wish sigh and pray for and would readily unite upon these honest and just conditions if truths necessary to salvation were only proposed to be believed according to the antient forms if all fiery censures and excommunications were utterly condemned and abolished and if superstition were removed from the service of God and the publick offices of Religion Unless this be done we must as in the presence of God and his holy Angels and all mankind lay the schism at the Romanists door and wholly impute it to them that the Catholick Church does not enjoy the great blessing of Ecclesiastical peace In the mean while we of the Church of England are very ready to admit of any conditions of obtaining this most blessed and glorious end provided that by them the peace of our consciences be not violated and disturbed that they do not contradict and thwart the principles and analogy of faith that the Scripture and its best and most genuine interpreter Antiquity be admitted to have the highest and only lawful authority in determining controversies of faith that no prejudice be done to Ecclesiastical Government and lastly that all things be tryed by the rules and canons and customs which were in use in the first ages of Christianity by which the Catholick Church was then governed O happy O blessed O glorious day in which all these confusions which no good man can think of without great disorder of mind shall be removed and all who worship the same crucified Saviour shall unite in brotherly love charity and communion But the wicked lives of Christians and base secular interest will not permit us to expect so great a blessing We must first endeavour to restore the piety the strictness the humility the disinterestedness of the antient Christians before we can pretend to the same hearty unity But alas we degenerate from their examples religion is no longer lookt upon as a rule and institution of life and manners but is turned into an art of disputing and our vices alienate our minds from all thoughts and designs of union pride and malice and naughty affections and love of worldly splendor and greatness shut out all hope of peace It must be the work of Almighty God and the wonderful effect of his Providence and grace to dispose the hearts of the Christian Princes and great Ecclesiasticks of the Roman Communion to set upon this great design of reforming in order to a perfect union and agreement and I doubt not but thousands of that communion especially in the Gallican Church where they have set bounds to the exorbitant power of the Pope by their late decrees in compliance with the antient canons and in vindication of their own privileges and where they begin to be ashamed of several gross errors which have hitherto passed for good wholsome Catholick doctrine as appears by their new Expositions and Interpretations and Catechisms long to see this happily effected for which purpose it becomes us all to put up incessant prayers to God that all who call and own and profess themselves Christians may remember from whence they are fallen and repent and ever after exercise themselves in the practices of all Christian virtues and in the acknowledging of the truth which is after godliness that laying aside all vain jangling about lesser matters they may follow after things which make for peace and mutual edification and that being guided and governed by the good spirit of God they may be led into the way of truth and hold the faith the truly Christian the truly Apostolical the truly Catholick faith in unity of spirit in the bond of peace and in righteousness of life May the God of all mercy and comfort at last restore unity to his Church now labouring under grievous distractions for the merits and intercession of our blessed Lord and Saviour Jesus Christ. Amen FINIS ERRATA PAge 16. line 30. for contributes read contribute l. 31. for difference r. differences Books Printed for Sam. Smith at the Prince's-Arms in St. Pauls Church yard COncio ad Clerum habita coram Academia Cantabrigiensi Junii 11. An. 1687. Pro Gradû Baccalaur in S. Theologia Ubi Vindicatur Vera Valida Cleri Anglicani ineunte Reformatione Ordinatio Cui accessit Concio habita Julii 3. 1687. De Canonicâ Cleri Anglicani Ordinatione Latinè reddita aucta A T. Browne S. T. B. Coll. D. Joh. Evang. Soc. Annexum est Instrumentum Consecrationis Matth. Parker Archiepiscopi Cantuariensis ex MS. C. C. C. Cant. The State of the Church of Rome when the Reformation began as it appears by the Advices givento Paul III. and Julius III. by Creatures of their Own. With a Preface leading to the Matter of the Book Remarks upon the Reflections of the Author of Popery Misrepresented c. on his Answerer particularly as to the Deposing Doctrine In a Letter to the Author of the Reflections Together with some few Animadversions on the same Author's Vindication of his Reflections Jacobi Usserii Archiepiscopi Armachani Opuscula Duo Nunc primùm Latinè Edita Quorum alterum est de Episcoporum Et Metropolitanorum Origine Alterum De Asia Proconsulari Accessit Veteris Ecclesiae Gubernatio Patriarchalis Ab E. B. Descripta Interprete R. R. E. B. P. Praetereà accedit Appendix De Antiquâ Ecclesiae Britannicae Libertate Privilegiis Miracles Work 's above and contrary to Nature Or an Answer to a late Translation out of Spinoza ' s Tractatus Theologico-Politicus Mr. Hobb ' s Leviathan c. Published to undermine the Truth and Authority of Miracles Scripture and Religion in a Treatise Entituled Miracles no Violation of the Laws of Nature The Difference between the Present and Future State of our Bodies considered in a Sermon by Jeremy Collier M. A. The Life of St. Mary Magdalene of Pazzi a Carmelite Nunn Newly translated out of Italian by the Reverend Father Lezin de Sainte Scholastique Provincial of the Reformed Carmelites of Touraine At Paris For Sebast. Cramoisy in St. James ' s Street at the Sign of Fame 1670. And now done out of French With a preface concerning the nature causes concomitants and consequences of Ecstasy and Rapture and a brief discourse added about discerning and trying the Spirits whether they be of God. The Vanity of all Pretences for Tolleration wherein the late Pleas for Tolleration are fully Answered and the popular Arguments drawn from the Practice of the United Netherlands are stated at large and shown to be weak fallacious insufficient The Duty of Servants containing First Their Preparation for and choice of a Service Secondly Their Duty in Service Together with Prayers suited to each Duty To this is added a Discourse of the Sacrament suited peculiarly to Servants By the Author of Practical Christianity The History of the Original and Progress of Ecclesiastical Revenues Wherein is handled according to the Laws both Ancient and Modern whatsoever concerns matters Beneficial the Regale Investitures Nominations and other Rights attributed to Princes Written in French by a Learned Priest and now done into English. a Commonitor cap. 32. a V. Salvian de gubernat Dei lib. 5. p. 100. ex editione Baluzii