kingdome of heaven and so doth all unjust excommunication now unite us to the Apostles by this conformity with and participation of their sufferings And I suppose the arguments and testimonies produced by the Chancellour of Paris are and when they were first published were so deemed by those of the Romish communion unanswerable to this matter And accordingly that of Thomas de Curselis in the Councel of Basil that it was * Papae à Christo dictum Quicquid ligaveris super terram erit ligatum non quicquid dixeris esse ligatum Jacob Angularis in Ep ad Wesselum ap Goldast l. 1. p. 575. Which holds in the Interpretative Excommunication said by Christ to the Pope Whatsoever thou shalt binde on earth shall be bound not whatsoever thou shalt affirm to be bound hath with it the evidence of undeniable truth equally applicable to him and all Bishops in that and in all future ages § 5. And then certainly what hath thus been said of the Formal will with the same evidence be extended also to the Interpretative excommunication whensoever the conditions of the communion contain in them any sinne and so become as the former censures were supposed to be For in that case certainly it is no act of Schisme from any Church for any member to be or to continue thus excluded from it For how desireable and valuable soever an intire inviolate peace with all Christians with all men together with the approbation of our willing cheerful obedience and submission of our judgments and practises to our superiors must forever be deemed by all true disciples of Christ Yet must not the purchase of this treasure be attempted by the admission of any sin any more then the glory of God might be projected by the Apostle's lie The least transgression of God's Law must not be adventured on upon any the most Christian designe or consideration The peaceable living with all men which is so often exhorted to and inculcated is yet no farther recommended then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible and as much as in us lies and that we know must be interpreted of a moral and legâ—â— possibility by which we are pronounced able to doe that and no more which we can doe lawfully and so when the Apostle 1 Thess 4.11 exhorts to the most earnest pursuit of this blisful state this ease and rest and quiet from the labours and toils and hell of the factious turbulent spirit it is in a style which supposes this reserve we must saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have an ambition and emulation and contention to live peaceably and quietly obliging us to use all means that would be allowed to the ambitious person in his warmest pursuit i. e. the utmost lawful but not the lowest unlawful means M r Knots Concession in this matter c. 7. p. 471 472. § 6. In which matter it is remarkable what course hath been taken by the late author of Infidelity unmasked in his discourse of the Schisme of Protestants where having acknowledged how perfectly unlawful it is to dissemble equivocate or lie in the matters of faith and withall urgeing from all antiquity that to forsake the external communion of God's visible Church is the sin of schisme he makes a shift to conclude as a natural consequence from hence that therefore the Church I suppose he means of Rome is infallible and not subject to errour because otherwise men might forsake her communion Where though the consequence be very strange that we may forsake the Churches communion in case she be fallible or subject to errour for this supposes it lawful 1. to forsake the communion of any erroneous Church which is much more then we would desire to be granted us and 2. to forsake all that are fallible though they be not actually in errour which is in effect to forsake the communion of all but Saints and Angels and God in heaven for they only have the privilege of impeccable and infallible yet it absolutely acknowledges that it would be lawful to separate from and forsake the even Vniversal Church of Christ in case or on supposition that we could not be permitted to communicate with it without lying and dissembling and equivocating in matters of faith which he there acknowledgeth to be the denying God on earth § 7. Now to return to our present consideration Severe conditions of some Churches Communion Of this there is no question but that as it is said to be customary among the Kings of the Hunnes as soon as they have any children and so no need of their brethrens assistance to banish all their brethren out of their dominions and not to admit them again without putting out their eyes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Cinnamus Hist l. 1. so it is possible I wish it were not justly supposable for a particular Church so to fence and limit to guard and restrain their communion to require such severe conditions of all whom they will admit or tolerate within their Church that some men cannot without putting out their eyes or wilful acknowledgment of untruths others without committing sin against conscience undergoe the conditions thus required nor consequently be admitted to communion with it Make Communion with them impossible As in case any unsound or untrue position be entred into the Confession or Catechisme of any Church and all the members of that Communion be explicitly required to believe Such are prescribing subscription of errors and acknowledge the truth of every branch of that Confession and so that confession be really the condition and accordingly in the reputation of men esteemed the tessera or symbol of that communion then he that shall enter this communion thus conditionated must certainly either actually subscribe or which as to the scandal of the action is equivalent be reasonably supposed to acknowledge that untruth and if in some persons blameless ignorance may be supposed sufficient for the excusing or alleviating that fault yet 1. he that hath means of discovering that untruth and criminously neglects to make use of those means and 2. he that hath discovered the truth and yet thus professeth himself to believe the contrary will not be thus excusable And it is not here sufficient to object the supposable levity of the error or intellectual falsity For how light and inconsiderable and extrinsecal to the foundation soever the error be supposed to be yet if there be obstinacy in continuing in it against light and conviction or if there be falsness in professing or subscribing contrary to present perswasions or scandal and ill example temptation and snare to others in seeming to doe so these certainly are sins and neither light nor inconsiderable nor reconcileable with that fabrick of Christian practise which ought to be superstructed on that foundation § 8. or Profession against Conscience Nay if the errors be really on the other side if the doctrines so proposed as the condition of the communion
it being thus farre evident that it is our avowed wish and our care should it be denied to be our lot a special mark of the Church of England's Reformation to preserve the Vnity of the Apostolical Faith and Primitive practises as intire as we would have done Christ's body or garment and the probability being not weak on our side that the fact of the crucifying souldiers which hath so much of our abhorrence and detestation shall never be our choice our known or wilfull guilt or if it be that we so farre recede from our Profession CHAP. IX The Second species of this Schisme examined as it is an offence against external peace or Communion Ecclesiastical § 1. This Church free from breach of Communion Ecclesiastical NOW for the second branch of this second sort of Schism as it is an offence against external peace or communion Ecclesiastical This cannot with any colour be charged on us As appears by six Considerations of whom these 6 things are manifest and that by the tenure of our Reformation 1. The first that we have alwaies retained the form of Government in and under which the Apostles founded Ecclesiastical assemblies or Communion viz that of the Bishop and his inferiour officers in every Church and so in that respect are in Ignatius his phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the altar have no part of that breach of Ecclesiastical communion upon us which consists in casting out that order 2. The second That as we maintain that Order so we regularly submit to the exercise of it acknowledge the due authority of these Governors profess Canonical obedience to them submit to their Censures and Decrees and give our selves up to be ruled by them in all things that belong to their cognizance secundum Deum according to God 3. The third That the circumstances which are necessary to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the assembling our selves together for the publick worship whether 1. that of place our Churches consecrated to those offices or 2. that of time the Lords day and other primitive festivals and Fasts and in their degree every day of the week or 3. that of forms of Prayer and Praises celebration of Sacraments and sacramentals Preaching Catechizing c. or 4. that of Ceremonies such as the practise of the Primitive Church hath sent down recommended to us or lastly that of Discipline to binde all these performances upon every member of the Church in his office or place are all entered into our Confessions setled by Article as part of our establishment and so the want of either or all of those are not imputable to our Reformation § 2. The fourth Fourthly That in every of these three whatsoever the Romanist requires us to adde farther to that which we voluntarily and professedly receive 1. the supreme transcendent monarchick power of the Pope 2. the acknowledgment of and obedience to his supremacy 3. the use of more ceremonies festivals c. is usurpation or imposition of the present Romanists absolutely without Authority or Precedent from the antient Primitive Church from whom we are so unwilling to divide in any thing that we choose a conformity with them rather then with any later modell and if by receding from the Ordo Romanus in any particular we doe not approve our selves to come neerer to the first and purest times it is the avow'd Profession of our Church the wish and purpose of it which I may justly style part of our establishment to reduce and restore that whatsover it is which is most pure and Primitive in stead of it § 3. The fift Fiftly That as we exclude no Christian from our communion that will either filially or fraternally embrace it with us being ready to admit any to our assemblies that acknowledge the Foundation laid by Christ and his Apostles so we as earnestly desire to be admitted to the like freedome of external Communion with all the members of all other Christian Churches as oft as occasion makes us capable of that blessing of the one heart and one lip and would most willingly by the use of the antient method of literae Communicatoriae maintain this Communion with those with whom we cannot corporally assemble and particularly with those which live in obedience to the Church of Rome § 4. The sixt Sixtly that the onely hindrances that interpose and obstruct this desired freedome of external Communion are wholly imputable to the Romanists § 5. First their excommunicating and separating from their assemblies all that maintain communion with the Church of England which we know was done by Bull from the Pope about the tenth year of Q. Elizabeth before which time those English which had not joyned in our Reformation might and did come to our assemblies and were never after rejected by us but upon their avowed contumacie against the orders of our Church which consequently brought the censures on them and to that it is visibly consequent that we that were cast out cannot be said to separate as in the former part of this discourse hath been demonstrated § 6. Secondly their imposing such conditions on their Communion belief of doctrines and approbation of practises which we neither believe nor approve of and are ready to contest and maintain our Negatives by grounds that all good Christians ought to be concluded by that we cannot without sinning or seeming to sin against conscience without wilfull falling on one side or dissembling and unsound confession on the other side or at least the scandal of one of these accept of their communion upon such conditions as hath formerly been demonstrated also § 7. A consideration concerning our Church And in this matter it were very well worthy our considering how farre the Articles of our Church of England proceed in accord with the present Roman doctrines and practises and in what particulars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot perswade our selves to consent to them and then to offer it to the Vmpirage of any rational arbitrator whether we that unfeignedly professe to believe so much and no more nor to be convinced by all the reasons and authorities proofs from Scripture or the first Christian writers those of the first three hundred years or the four General Councels produced by them being in full inclination and desire of minde ready to submit upon conviction are in any reason or equity or according to any example or precept of Christ or his Apostles or the antient Primitive Church to be required to offer violence to our mindes and to make an unsound profession or else for that one guilt of not doing so to be rejected as hereticks and denied the benefit of Christian Communion which we heartily desire to extend and propagate to them which deny it to us All this thus put together and applied to this present matter will certainly vindicate us from all appearance of guilt of this second branch of the second sort of Schisme CHAP. X. The third species of this Schism as
an offence against that charity due from every Christian to every Christian examined § 1. Contrary to charity due from all to all LAstly as Schism is an offence against that charity which is due from every Christian to every Christian so it will be best distributed according to what we see noted by by the Apostle Rom. 14. in the Jewish and Gentile Christians 1. Judging 2. Despising into the judging and the despising of others either of which was if not formally Schism yet soon improveable into it when it would not be repressed by the Apostles admonitions Separating the effect of both The Jewish Christians we know judged and damned all that would not observe the Mosaical law and would not associate or communicate with the Gentiles and the like height Diotrephes and some of the Gentile believers who began with the other branch that of vilifying the weak Jew at last arrived to not receiving forbidding to receive and casting out the brethren 3 Joh. 10. And whether the Romanists or we are thus guilty will soon be discernible § 2. Of Judging separating the Romanists guilty ex Confesso For the former that of judging and so separating from their brethren if yet we may be allowed that title it is evident by their own acknowledgment how guilty they are and how guiltlesse we § 3. It hath been a special motive and argument to gain proselytes to their party for some years that by our Confession there is salvation to be had among them but in their judgment no possible hope of it for us This weapon of their's used so studiously against us to anticipate and prejudge in general whatsoever can be particularly said to assert our doctrines and practises will certainly be as usefull in our hands as Goliah's sword in David's to give this wound I wish it may not prove as fatal to our vaunting enemies For certainly if there be any truth in that motive then are they professedly the men that judge their brethren and as confessedly we the men that doe not judge them And if S. Cyprian's rule be true who had as well considered the nature of Schism and as diligently armed the Christians of his age against it and given us as sure rules to judge by in this matter as any that they that maintain any difference in opinion against other Christians must if they will avoid the evil of schism manage it with this temper neminem damnantes neminem à communione nostrâ arcentes never condemn any or forbid them our communion then is the schism because the uncharitableness on their parts not on ours And it is not the saying we are Hereticks and so certainly excluded salvation Schismaticks and so out of the Church the way to salvation that can give this sanguinarie judgment any meeker a title For that we are such being as much denied as any thing and that negative offered to be proved and vindicated by all those evidences by which any matter of doctrine from whence this question depends can duly be cleared this unproved affirmation that we are such is certainly a petitio principii a begging of the question a supposing that in the debate which they know we are as farre from confessing as they from having proved and that is the most certain proof that such judging is uncharitable I wish there were not many other as pregnant indications of it § 4. And for that of despising or setting at nought the brother which is the Ap Of despising We are guiltlesse of it ostles argument also that they walk not charitably and the effect whereof is evident the casting them out of the Church if the cause may be concluded by the effect the guilt lies on the Romanists side not on ours as hath formerly appeared And truly we are so sensible of the many prepossessions and strong prejudices which by the advantage of education the prescribed credulity to all that the Church shall propose the doctrine of infallibility the shutting up the scriptures in an unknown language the impossibility that the multitude should search or examine tradition with their own eyes the prosperous flourishing estate of the Roman Church and the persecutions and calamities and expressions of God's displeasure on the Church of England the literal sound of Hoc est corpus meum for their principal espoused doctrine of Transubstantiation and som other the like means are infused into the multitude of men and women that are brought up without any knowledge of ours in a firm belief of all their pretensions that we are as farre from setting them at nought or despising them as from that which by their doing it first is made impossible for us to be guilty of the casting them out of the Church § 5. I foresee not any objection which may give me temptation or excuse farther to enlarge on this matter And professe not to know any other branch of Schism or colour of fastening that guilt upon our Church made use of by any which hath not been either prevented in the grounds of this discourse or distinctly taken notice of and competently vindicated as farre as the design'd brevity would permit CHAP. XI Concerning the present Persecution of the Church of England and the advantages sought from thence § 1. OUr Establishment being thus freed from Schism I shall not now entertain my self with any fear that the Persecution which we are under will involve us in it The Romanists argument frō our present condition of Persecution Yet can I not but take notice of the style that some Romanists have in these last years on this occasion chosen to make use of calling us the late Church of England The interpretation whereof is to my understanding this that the calamities under which now we suffer have made us cease to be a Church And therefore having learned and abundantly experimented what scandal the Crosse hath alwaies carried along with it how willing enemies are to take advantage and ground arguments on afflictions and how ordinary it is for friends to take impressions from such sensible carnal motives and being secured by the storie of the Antient Gnosticks that it is neither scandalous excesse of fear nor want of charity to think it possible that this as other antient heresies may now as in a Platonick year if not carefully warded return on us as in a revolution I shall therefore conclude this paper with an attempt to remove this prejudice The utmost whereof being formed into an objection is this that it is absolutely necessary to communicate with some one visible Church that now the Church of England is not such and consequently that it must be cast off and the Roman Church so illustriously visible be taken up in stead of it § 2. Answered To this reserve I shall make my returns by these degrees First that by the making this objection or drawing any argument against any member of the Church of England from the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or improsperous
circumstances of affairs It must be supposed that twenty years since this person the supposed subject of discourse living regularly in this Church under his superiours was not then chargeable w th this crime of not communicating with a visible Church § 3. This consequent I shall not be so much my own flatterer as to think it will be allowed me by the Romanist who will I know at another time accuse the whole Church of England ever since the Reformation of schism from the Catholick Church and make the communicating with it 20 years since as dangerous as now the not communicating with any But the reason of my laying this foundation is to shew the vanity of the present objection For if the Church of England 20 years since were not a Church but a society of Schismaticks not a particular Church which if so must be a part or member of the Vniversal and such it is not if it be truly separated from that body in the unity of which it is obliged to remain but a separated and torn off and so a livelesse ejected branch then whatsoever hath now befallen us and the consequence of that the supposed impossibility of cōmunicating with the Church of England will but leave us where we were the impossibility of communicating with a schismatical society being not chargeable on us as a crime by them who make the communicating with all such societies so damnable And therefore I say to the making this any objection 't is necessary that that be supposed which I have for that cause laid as my foundation that 20 years since a member of the English Church was not under this guilt of not communicating with some one visible Church And if then he were not or for discourse sake be by the objecter supposed not to have been then it infallibly and irrefragably follows which is the second proposition that he that 20 years since was not under this guilt of not communicating is either not guilty of it now or else hath voluntarily committed or omitted somewhat which commission or omission hath been the contracting of this guilt For that somewhat which hath not been his choise shall become his crime that what hath been his saddest part of infelicity the evil against which he hath most industriously contended should be accounted his offence when it is his punishment I shall not fear will be affirmed by any § 4. Thirdly then the businesse is brought to this issue that that person which is the subject of our discourse he that 20 years since was a member of the Church of England be now proved by some commission or omission of his voluntarily to have contracted this guilt or else be absolved and freed from it If he have contracted it it must be by some irregularity of actions contrary to the standing rule and Canons of this Church or by disobedience to some commands of his Ecclesiastical superiors And as in neither of these I shall excuse any that hath been guilty so if being not fallen under the actual Censures of the Church for it he now timely and sincerely return with contrition and reformation I shall hope it will not be imputed to him But however this cannot be insisted on by the objecter because I speak and so must he of him that hath lived regularly not of him that hath not And of him 't is apparent that all that he hath done is to adhere to his former principles when others have not to have testified his constancy with not only venturing but actually losing either possessions or liberty and the benefit of Ecclesiastical assemblies rather then he would joyn or appear to joyn with Schismaticks when others have made all worldly advantages by the rupture In a word that he hath been patient and not fainted and never departed from his rule though it have cost him dear to stick fast to it And I hope no body will be so uncharitable as to grieve and gall him whom God hath thus suffered to be chastised upon no other provocation but this his having been thus afflicted and persecuted This is too clear a truth to need confirming and yet this is the utmost that it can be driven to supposing the most that the objection can be imagined to suppose viz that the Church of England is now invisible § 5. But then in the fourth place it must be added that as yet Blessed be God the Church of England is not invisible It is still preserved in Bishops and Presbyters rightly ordained and multitudes rightly baptized none of which have fallen off from their profession And the only thing imaginable to be objected in this point being this that the schism hath so farre been extended by the force that many if not most Churches parochial are filled by those who have set up a new or a no-form of worship and so that many men cannot any otherwise then in private families serve God after the Church-way that sure will be of little weight when the Romanists are remembred to be the objecters who cannot but know that this is the only way that they have had of serving God in this Kingdome these many years and that the night-meetings of the Primitive Christians in dens and caves are as pertinent to the justifying of our condition as they can be of any and when 't is certain that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forsaking of the assemblies Heb. 10.25 is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our wilfull fault v. 26. but only our unhappy lot who are forced either not to frequent the assemblies or else to incourage incurre the scandal of seeming to approve the practises of those that have departed from the Church That we doe not decline order or publick communion and consequently are not to be charged for not enjoying those benefits of it which we vehemently thirst after is evident by the extensive nature of our persecution the same tempest having with us thrown out all order and form Bishops and Liturgie together and to that curstnesse of theirs and not to any obstinatenesse or unreconcileablenesse of ours which alone were the guilt of non-communion is all that unhappinesse of the constant sons of the present English Church to be imputed in which alone this whole objection is founded § 6. What this may come to in the future I cannot discern any farther appearance of difficulty in this matter and therefore shall no farther lengthen this Appendage then by offering it to the consideration of the indifferent Reader whether this objection can ever in future times be improveable into a charge against us or our posterity as long as either Bishops stand and continue to ordain among us or it is not our faults that they doe not stand To which purpose it may be remembred what befell the Jewes whether under the Zelots fury or the Romans yoke The former threw out the lawfull successive High Priests and Priests of the sons of Aaron and put into those sacred offices the
most ignorant rusticks some so void of all degree of knowledge saith Josephus that they knew not what the very word Priest signified The Roman Conquerours by their Procurators put in annually whom they pleased to choose without consideration of the Aaronical line into the chief Priest's office I shall here demand of any Whether supposing and granting it as undeniable that the Zelots were formally Schismaticks or with some improvement in Josephus his style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seditious there can be any ground of reason or equity to involve or conclude under the same guilt those that lived under those imposed usurping High Priests supposing those inferiors to have been as farre from consenting to the continuance as to the beginning of such usurpation and that the circumstances were such that they lay not under the appearance of doing what they did not and so had not the scandal any more then the reality of that guilt The Reader I suppose will be able to answer this Quaere to himself and supersede all necessity of making up the Parallel § 7. The Conclusion And then I have at this time no farther exercise for him but that he will joyn in ardent prayers with me that God will restore that which is lost reduce that heavenly grace and incomparable blessing of Christian peace and holy communion among all that have received the honour of being called by his name that we may all minde the same thing fix the same common designes love and aid and promote one anothers good unanimously glorifie him here with one tongue and heart that we may all be glorified with him and sing joynt Hosannah's and Hallelujah's to him to all eternity Amen ERRATA PAge 42. line 3. dele p. 73. li. 9. lege S. Peter so p. 81. marg li. 12. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 85. l. 24. lege Where as p. 91. li. 4. lege 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. li. 2. for third lege second p. 141. li. 25. for quae re quo p. 157. li. 3. lege that the The Contents CHAP. I. AN Introduction the danger and sin of Schism page 1 CHAP. II. What Schism us together with some general considerations thereon 12 CHAP. III. The several sorts of Schism 31 CHAP. IV. The pretended evidences of the Romanist against the Church of England examined and first that from the Bishop of Rome's Supremacy by Christ's donation to S. Peter 66 CHAP. V. The evidences from the Bishop of Romes succeeding S. Peter examined 92 CHAP. VI. Their second plea from the Bishop of Rome having planted Christianity among us 107 CHAP. VII Their third Evidence from our casting off Obedience to the Bishop of Rome at the Reformation 132 CHAP. VIII Of the second sort of Schism as that is an offence against mutual Charity This divided into three species and the first here examined 155 CHAP. IX The second species of this Schism examined as it is an offence against external peace or Communion Ecclesiastical 163 CHAP. X. The third species of this Schism as an offence against that charity due from every Christian to every Christian examined 169 CHAP. XI Concerning the present Persecution of the Church of England and the advantages sought from thence 174 THE END A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane London A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. The Practical Catechisme with all other English Treatises of Henry Hammond D. D. in two volumes in 4 o. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam D. Blondelli aliorum Authore Henrico Hammond in 4 o. A Letter of Resolution of six Quaere's in 12 o. The names of several Treatises and Sermons written by Jer. Taylor D. D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundaies of the Year Together with a Discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4 o. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2 d Edit in fol. 4. The Liberty of Prophesying in 4 o. 5. An Apology for authorized and Set-forms of Liturgie in 4 o. 6. A Discourse of Baptisme its institution and efficacy upon all Beleivers in 4 o. 7. The Rule and Exercises of holy living in 12 o. 8. The Rule and exercises of holy dying in 12 o. 9. A short Catechisme for institution of young persons in the Christian Religion in 12 o. 10. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8 o. Certamen Religiosum or a Conference between the late King of England and the late Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Chr. Cartwright in 4 o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honourable Chr. Hatton in 12 o. Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12 o. The life of Faith in Dead Times by Chr. Hudson in 12 o. Motives for Prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12 o. The Guide unto True Blessedness or a Body of the Doctrine of the Scriptures directing man to the saving knowledge of God by Sam. Crook in 12 o. Six excellent Sermons upon several occasions preached by Edward Willan Vicar of Hoxne in 4 o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Daniel Featly D. D. in 4 o. Hermes Theologus or a Divine Mercury new descants upon old Records by Theoph. Wodnote in 12 o. Philosophical Elements concerning Government and Civil society by Thomas Hobbs of Malmesbury in 12 o. An Essay upon Statius or the five first books of Publ. Papinius Statius his Thebais by Tho. Stephens School-master in S. Edmonds-bury in 8 o. Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8 o. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8 o. A Discourse of Holy Love by Sir Geo. Strode Knight in 12 o. The Saints Honey-Comb full of Divine Truths by Rich. Gove Preacher of Henton S. Gorge in Somersetshire in 8 o. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12 o. Of the Division between the English and Romish Church upon Reformation by Hen. Fern D. D. in 12 o. Directions for the profitable reading of the Scriptures by John White M. A. in 8 o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4 o. The Saints Legacies or a Collection of promises out of the Word of God in 12 o. Judicium Universitatis Oxoniensis de Solemni Lega Foedere Juramento Negativo c. in 8 o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayne D. D. in 4 o. Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comâ—nio in 8 o. A Treatise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8 o. Animadversions upon Mr. Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Rosse in 12 o. Fifty Sermons preached by that learned and reverend Divine John Donne in fol. Wits-Common-wealth in 12 o. The Banquet of Jests new and old in 12 o. Balzac's Letters the fourth part in 8 o. Quarles Virgin Widow a Play in 4 o. Solomons Recantation in 4o. by Francis Quarles Amesii antisynodalia in 12 o. Christ's Commination against Scandalizers by John Tombes in 12 o. Dr. Stuart's Answer to Fountain's Letter in 4 o. A Tract of Fortifications with 22 brasse cuts in 4 o. Dr. Griffiths Sermon preached at S. Pauls in 4 o. Blessed birth-day printed at Oxford in 8 o. A Discourse of the state Ecclesiastical in 4 o. An Account of the Church Catholick where it was before the Reformation by Edward Boughen D. D. in 4 o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations up Mr. Hobbs Leviathan in 4o Episcopacy and Presbytery considered by Hen. Fern D. D. in 4 o. A Sermon preached at the Isle of Wight before His Majesty by Hen. Fern D. D. in 4o The Commoners Liberty or the English-mans Birth-right in 4o An Expedient for composing Differences in Religion in 4 o. A Treatise of Self-denial in 4 o. The holy Life and Death of the late Vi-countesse Falkland in 12 o. Certain Considerations of present Concernment Touching this Reformed Church of England by Hen. Fern in 12 o. Englands Faithful Reprover and Monitour in 12 o. Newly published The grand Conspiracy of the Members against the Minde of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12 o. The Quakers Questions objected against the Ministers of the Gospel and many sacred acts and offices of Religion with brief Answets thereunto Together with a Discourse of the holy Spirit his workings and impressions on the souls of men by R. Sherlock B. D. in 8 o. Now in the Presse Of Fundamentals in a notion referring to Practise by H. Hammond D. D. in 12 o.