coin three things are observed good mettall right stamp and just weight if we preach well and live ill our mettall is good but our stamp bad if we live well and preach ill our stamp is good but our mettall bad but if we both preach and live well our peny is good silver It is Vatablus his observation out of the 30. chap. of Exod. v. 13. that the weights and measures of the Sanctuary that is the sickle talent and cubit were of a double bignesse to those of common use denoting that the virtues of the Ministers of the Sanctuary should be of a double proportion to others Hemyngius in his Pestill Dom. 2. post Pasch tells us of four sorts of Ministers The first neither teach well nor live well These pull down the Church of God with both hands of which sort S. Peter and S Jude foretold us there should be many in the latter daies not Lux but Tenebrae mundi Not the Light as Ministers should be but the Darknesse of the world These are not Gospel-Physitians but Italian Quack salvers A second sort are such as teach well but live ill these set up the Temple of God with one hand and pull it down with another that build up Heaven with their Voice but Hell with their Life It is the Life not the Learning of the Preacher that perswadeth the people Suadet loquentis vita non oratio Sin single in the people is double in the Preacher for he offendeth both Peccato and Exemplo It is both Scandalum populi odium Ministerii even scandalum in both these senses an offence unto the people and a scandal to his calling Thou that teachest another teachest thou not thy self The Israelites abhor the offerings of the Lord through the sins of the Priests the sons of Eli and such a Minister may look for at the mouthes of the people the check in the Proverb Loripedem rectus c. and that which is John 9.34 thou art altogether a sinner teachest thou us Quid verba audiam cùm facta videam What should we heed what thou preachest when we see how thou livest Suspecting Religion to be but Policy and imagining if their Doctrine were true they would not crosse it by their practise A third sort are such as teach ill but live well This is an hypocritical trick of Heretical Ministers covering the bitternesse of the pill with gold and while men gaze at their outward holinesse they be easily made to swallow the dregs and drugs of their heresie Their austerity shall be stricter than John Baptists but not with intent to bring one soule to Christ A fourth sort are such as teach well and live well being Doctores Ductores Feeders and Leaders to sincerity of Doctrine there must be joyned integrity of Life to Vrim there there must be Thummim Light of understanding and perfection of life Who saith our Saviour can convince me of sin As he was Rubicundus passione so Candidus sanctitate white and ruddy Cant. 5.10 he was bloody in his death spotlesse in his life We cannot say who can convince us of sin we are flesh and blood men of the like passions in many things we offend all Though guilty of manifold weaknesse yet let us take heed of manifest wickedness of any sin that may scandalize our holy calling Luther in his Com places saith Hoc video Loc. com tse de Minist ver non esse Theologum qui magna sciat multa doceat sed qui sanctè theologieè vivit He is not a Divine who knoweth and teacheth much but who liveth best Our good deeds saith tolet are the best glosse we can set upon any Text Example is above infinite Precepts Longum iter per praecepta breve per exempla To teach by precept is tedious by example a short cut When Reason sometimes cannot perswade Example moves All the Reason that Origen did beat into Alexander Severus could not so soon perswade him that Christ was the Son of God as the Example of Origen The Clergy-mans strict diet of abstinence from enormities of fasting and prayer against the surfeits of sin of repentance for errour is a powerfull inclination to his people to doe the like Habet quantacúnque granditate dictionis majus pondus vita diâ—entis The preaching of life is made more forcible by the good life of the Preacher an evil life is an evil engine to overthrow the walls of edification Citharisante Abbate tripudiant Monachi When the Abbot gives the Musick of a good example the Monks dance after him as was their proverb Plenè dixit qui benè vixit He hath spoken fully that hath lived fairly He is no good Pastor that is not a good Pattern Vox poputi hath given us the names of Spiritual persons in some different singular respect from others and for this there is good reason though perhaps they know not that give it for S. Paul 1 Cor. 14.37 makes a Prophet and a Spiritual man all one If any man thinke himselfe a Prophet c. Let us shew our selves to be in deed what we are in name and not let our deeds make our names odious and render our Ministery vile to the great dishonour of God our sacred function and Gospel profession whereby God shall want his due praise we comfort and his people benefit Plut. com de exilio It is a good Apophthegm of Diogenes If thou wilt be revenged of thy enemy become an honest man Walk uprightly saith Solomon and then walk confidently Prov. 10. ver 9. Integer vitae scelerÃsque purus Non eget Mauri jaculis Horat. carm lib. 1. Od. 22. nec arcu c. A good conversation for a Minister is very necessary First because God is glorified by it and his name blasphemed through evil Secondly it is honourable the glory and renown of all that professe the Gospel Thirdly it is comfortable and will sing a sweet requiem to the soule at the last hour Fourthly it is profitable to others 1 Pet. 2.12 they may by your good works which they shall behold glorifie God in the day of visitation The Lord purge out of his Vineyard loose licentious men who are a smoke in his nostrils hatefull and abominable to him who shipwrack themselves and others on the rock of prophanenesse and may the same Lord put it into the heart of Authority to make a narrow search and enquiry after such to render them their reward It is seen by sad experience that if a man be affected to the Common-wealth and cry up the times they are accepted and approved of he fares best that Proteus-like can transform himselfe into any shape appear with the mantle of good affection it matters not a pin how is the conversation ô tempora ô mores Enquire of the former times and it was otherwise We have men now adayes desire to have their heads stuffe with strange notions and their mouthes fill'd with new-minted expressions
Fire in their tongues and bent against none more than those that they should love and cherish The poor Britans once tuned forth a sad song to the conquering Romans Etio ter Consuli gemitus Britannorum repellunt nos Barbari ad mare repellit nos mare ad Barbaros c. To the Roman Consul the Britans send Groaning instead of Greeting the Barbarous drive us upon the Sea the Sea beats us back upon the Barbarous hence we are endangered to a double kinde of death either to be drowned or to be killed this is the condition of many how are they tost from post to pillar but especially Ministers who lie liable to the greatest persecutions and those as thick as the fiery Serpents in the wildernesse with their venemous and burning stings Christs Cause and Christ Crosse goe most commonly together but here is our comfort that if these rocks split the bark of our life yet our death is not mors but immortalitas not a death but an entrance to life uncapable of dying You have a sort of men that delight in persecution it is their meat and drink a most unchristian quality and unlike God who bids us be mercifull as he is mercifull Luke 6.36 where you have a precept Be ye mercifull a pattern and it is the best as your c. As is a note of quality not equality we cannot equall God in love for all our mercifulnesse is finite his towards us infinite and this is seen first in his pitty he is pittifull None ever could justly charge God of rigour there is mercy even in Hell pittiful he is in corrigendo Not breaking the bruised reed nor c. Secondly his mercy is seen in his bounty bountiful he is in porrigendo giving to all life breath and all things as the mercies of the wicked are full of cruelty the very judgments of God upon his servants are full of mercy whence then proceeds that envy and cruelty in men he spareth them in mercy who in their malice neither spare God nor men Oh that men should doe the works of the flesh and yet seem to live after the spirit for so is hatred variance emulations wrath strife Gal. 5.20 The works of the flesh saith the Apostle are manifest which are these verse 19. Oh that men should offend against so many known precepts Col. 3.8 Ephes 4.31 Let all bitternesse and wrath and anger and clamour be c. Again if we consider Christ we shall see he manifested abundance of mercy I cannot instance that unmeasurable love which the true King and Redeemer of the world hath made known to the sons of men when the heart of our Saviour was ploughed up with a spear it ran streams of mercy reall mercy which his vocall tongue interpreted Father forgive them they know not what they doe his blood Heb. 22. had a voice a mercifull voice Beside all this it is apparent that unmercifulnesse and cruelty is of the Devil It is true he can transform himself into an Angel of Light and rather than not draw men to Hell he will dissemble a love to Heaven he will speak good that he may work evil and confesse the truth that he may deceive with falshood he is full of subtilty and cruelty a Murtherer from the beginning Though he play the Fox yet he ends with the Lyon blood massacres and destructions are his softest embraces horrour and amazement the pleasures of his court kill and slay the language of his tongue you see God and Christ give no such pattern Unmercifulnesse and cruelty are works of the flesh against Divine precepts and proceed from the infernall pit of darknesse Oh never persevere in that sinne that is so crosse to God so repugnant to his Word and pleads the Devil for its Authour Command fine saith James and John to come down from heaven Christ rebukes them saying Ye know not what manner of spirit ye are of Luke 9.54 55. You must know that persecution is as well by the tongue as by the hand this wounds like a sword or sharp spear a foule-mouth'd man or woman is worse than the Devil for a man may avoid the Devil Resist the Devil and he will flie from you but we cannot resist a slanderer and Railer The world is as full of these as Nilus of Crocodiles Sodome of Sulphur and Aegypt of Lice A good name is a pretious ointment and woe to them that bereave a man of it Can the wound be cured so long as the Iron remains in it Can the Iron be cold so long as it remains in the Smiths forge Can the River cease running so long as the Fountain floweth So the tongue cannot refrain evil speaking as long as hatred broils in the heart For out of the abundance of the heart the mouth speaketh Luke 6.45 This is that filthy sink from whence cometh evil-speaking reviling scorn and detraction the Mouth is the Heart's Charnel the Index of the Mind Good is the advise of the Apostle Iam. 4.7 Speak not evil one of c. I remember a saying of Hierome to Iovinian speaking of this kind of men Tacere nesciunt maledicere non cessant nunquam enim bene loqui didicerunt They cannot hold their peace they cannot cease from evil-speaking they never yet learned to speak well there is an art in speaking as well as in writing for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right speaking aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right writing There is a difference betwixt speaking talking and saying Speaking cometh by nature talking by custome saying by art Children speak Fools talk Learned men say So Tully Solius est Oratoris dicere Vulgi loqui Oh let me then for your souls are tender to me perswade you to lay aside all malice envy and evil-speaking 1 Pet. 2. verse 1. Not to persecute any especially those whom God hath depted his Servants and Ambassadours lest you hale down judgments on your heads Oh sad and to be lamented times that give encouragement to licentious tongues for wherein stands most mens Religion but in railing and reviling that our Church is Babylon and Sodome that the Ministers have the mark of the Beast are Baals Priests Simon Magusses that our People are Swine and Dogs they must not give that which is holy unto Dogs c. That our Communion-Cup is Calix Diaboli the Cup of the Devil that Mensa Christi is Mensa Diaboli the Table of Christ the Table of the Devil that our Pulpits are Tubs our places of worship Steeple-houses Alas what a sad thing is this doth the Gospel teach scorn and derision are Christs followers railers and revilers No no. Such deserve our pitty and prayers Father forgive them they know not what they doe Doe not like the Pharisees persecute Gods Church and Prophets and when you have done think you have done God good service the Devil I observe deceiveth under the fairest vizard When he tempted Judas to betray Christ he sheweth
Turks Jews and Hereticks and such as professe not the Gospel of Christ Fiftly all prophane ungodly and malicious wretches all Drunkards Adulterers Blasphemers Contemners of God c. if these should be admitted after they are legally tried and found out to be such and by authority adjudged the Church of God would be a synagogue of Sathan the fellowship of Saints a stye of swine a stable of beasts a cage of unclean birds But the question is not whether such should be debarred but who hath the power of debarring from the Sacrament for seeing the censure of the Church it doth not belong to private persons it is not in their power to draw out of the censures of the Church against notorious offenders but in the Governours of it But here it may be demanded whether the Minister in the want of government may not suspend his own act Dem. and hold his hands from giving the Sacrament to one that he knows to be prophane It is thought by most he may not for the Reasons afore alledged it is an act that belongs to the Church-Officers and would introduce a world of tyranny and few could assure themselves the benefit of Receiving if the Minister had this unlimited power Others see no reason but in case of necessity a Minister may suspend his own act of giving it to one whom of his own knowledge he knows may be drunk and the like and this is not a censure but Gradus ad censuram The Idolaters by the light of Nature would not suffer all to approach their Sacrifices but cried out That prophane men must be packing such as have a clear fountain of water delivered to them must not suffer any to trouble and annoy the water but must endeavour to keep them back by powerfull arguments of the danger of unworthy receiving which for all that if they dare go on and there be no government in the Church then to keep back his hand from reaching that to him which he knows will aggravate their judgments Every Pastor is to have a Pastoral care of any of his flock and he hath a power of order and jurisdiction as a Watchman though not of Church-jurisdiction which belongeth to Church-Officers This is done by the Law of Charity and not Ex officio by authority Every man by Divine Law is his Brothers keeper and must not suffer sin to lie on him which is no more than Sublevatio miseriae peccantis the succouring of the misery of a sinner or act of prudence mercy and compassion Esse benevolentiam potius quà m severitatem Rather clemency than severity charitatem potius esse quà m potestatem Rather an act of charity than power he doth but the part of a friend Aut praevenire errori aut revocare errantem Either to prevent a man before he erre or to call him from erring But this I leave to the censure of my brethren for to be determined by me is saucy presumption From a promiscuous receiving by wicked and ungodly Object 4 there is a great deal of scandal or offence given That which is perfectly good cannot be the occasion of evil Answ 1 as the Sacrament of the Lords Supper Indeed that which simply and of it self causeth evil is evil it self Secondly know notorious sinners proved to be such ought not to be admitted in a constituted Church where there is a setled Government Thirdly none but the Officers of the Church have power of Church-censure Fourthly that in the want of Government a Minister ought to use all means possible for the removing of scandall and preventing the great abuse of the Lords Supper and after such means and endeavours he is not to omit it because of scandall and that for these Reasons First Scandall or offence will ensue the very best actions Christ is foolishnesse to the Gentiles a stumbling block to the Jewes an offence to both The Word is the savour of life and death so is the Sacrament a poyson to the unworthy Receiver a cordiall to the Believer Secondly there is not any ordinance of God at which some will not be offended Therefore to lay aside Gods Ordinances because scandall will follow is a strange conclusion for offences will be in the Church till the comming of Christ Thirdly Scandals are accepta or data taken or given the offence or scandal following the Lords Supper is onely taken not given for a Minister dispenseth a necessary Ordinance of Christ performs a commanded duty which cannot be omitted without sin therefore the administration of the Lords Supper cannot be said to cause scandal For scandal given is some way or other morally irregular either because evil in it self or because it hath appearance of evil and is inductive to sin either from the intent of the agent or nature of the action in it selfe But so is not the administration of the Lords Supper it is neither evil in it self nor hath the appearance of evil being an Ordinance of Christ It is Bonum per se and the omission of it is onely bonum per accidens in the case of scandal Now that which is good per accidens cannot shut out that which is good per se it is a grosse ignorance that cannot distinguish betwixt a fault that proceeds ex natura facti and that which proceeds ex abusu boni The former is Malum simpliciter the other is but Malum per accidens But here it may be objected Object that we cannot partake of the Table of the Lord and of the Table of Devils therefore we must not have fellowship with the ungodly This hath been answered before Answer I shall onely give you what Master Rutherford saith The Table of Idols is that Table of Devils and false worship kindly in respect of the Object that we must separate from but a scandalous person at the Lords Supper partaketh of the Table of Devils by accident in respect the person being out of Christ eateth damnation to himself but it is not per se and kindly the Table of Devils to others and therefore I must not separate from it The Supper was to Judas the Devils Table because Sathan entred in him with a sop to cause him to betray the Lord and Christ told before one of them twelve had a Devil and so to one of the twelve the Supper was the Devils Table yet could not the Disciples separate therefrom I desire to know First whether the long omission of the Lords Supper be not as great an offence to many godly honest Christians and cause of grief as the administration of it can possibly be a scandal Secondly whether that good that cometh by it is not greater than the offence that is taken by any Thirdly whether any duty expresly commanded ought to be forborn for scandal-sake Fourthly whether the benefit that commeth by it be not farre greater than any evil that can follow on the administration of it The Minister in giving it to the wicked and ungodly gives them
God he that is an avenger of Fornication and Covetousnesse is God he that calleth unto this holinesse is God he therefore that despiseth our admonition in this case despiseth not man but God God the Father who created us in holinesse God the Son who renued us unto holinesse and God the Holy Ghost who keepeth us in true holinesse But how doth the Apostle prove this Proposition He that despiseth c because saith he God hath sent his holy Spirit among you There are two Readings of these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we translate with Marl and Beza God hath given us his holy Spirit then Pauls argument is thus framed he that despiseth us despiseth not man but God for we write not out of our own authority but as inspird by the blessed Spirit which is God If according to the best Copies God hath sent his holy Spirit among you then the Apostle thus argueth God hath sent his Spirit to this end that you may discern sanctification to be his will His Spirit is our keeper Rom. 8. Our Comforter John 14. Our Teacher 1 John 2. and therefore quench not the Spirit in endeavouring to quench the gifts of the Spirit He that stoppeth his ears and hardneth his heart in the Preachers Exhortation by the Lord Jesus little regardeth the will and word of God despiseth not man but God Despise him not at your perill you despise God himself and you shall not go Scot-free on your souls be it that hear me this day whose Table-talke is furnished with jests and invectives against Ministers and whose study is how to vex afflict and torment them Themistocles was ever banished in peace but sent for home in warre We are passed over in the daies of pride as uselesse creatures but when the wrath of God falls on their naked conscience then the Minister is thought on when your pulse beats sickly and you lie on your groaning beds then are they intreated for counsell and advise What a madnesse is it to contemn those living whom if God own you in mercy you will love dying I am sick and like to die is there no balm in Gilead is there no Physitian there tell some tydings from heaven some comfortable things of Sion I beseech you you are the Ambassadours of Christ and bring the glad tydings of peace and is there no comfort no peace for me thus they that in fair weather beat us in foule run for shelter to us We shall be thought to be good Ministers untill unpleasing things drop from us and then farewell good conceit as Tertullian spake merrily of the Heathen Unlesse God please man he shall be God no longer But alas say some what are you and what is your calling why doe ye lift up your selves the Congregation is holy c. First you are but men it is true yet men of God called and deputed his Officers and Ambassadours intrusted with high and holy mysteries 1 Cor. 4.1 Let a man c. Secondly you are weak men its true subject to the like passions with others yet our word is powerful and the proudest of you if God intend you good is turned by our Ministery and if the word be not the savour of life it is the savour of death We have this treasure saith the Apostle 2 Cor. 4.7 Thirdly you die like men its true but our words live and it is the immortal Word of God that lives and abides for ever 1 Pet. 1.23 Being born anew c. Fourthly all you say is but talk words are but winde Well if you call the preaching of Gods Word talking for ought I know you may talk of mercy and have none it is such talking as will tend either to thy conversion or confusion for whom we loose on earth are loosed in heaven and whom we binde on earth are bound in heaven Lay aside therefore contempt and disdain of those whom God hath chosen to bring thee the glad tydings of salvation The Idolaters and Heathens doubtlesse shall rise up in judgment against the men of this generation How were Baals Priests esteemed by Jezebel the Priests of the Grave by Ahab the Aegyptian Priests by Pharaoh Masse-Priests by Papists and the Mufti by the Turks And yet the true Preachers of the Word that hold forth the saving doctrine of salvation are amongst Christians as spectacles unto the world as laughing and gazing-stocks 1 Cor. 4.9 I am afraid it will befall many as it did Saul who sought Samuel when he was dead whose counsell he did not regard whilest he was alive It is observed that the contempt of the Ministery leadeth to the greatest and foulest sinnes for it is not possible that any should honour the Message of God and despise him that God hath chosen to bring it and this very sinne opens a gap to all wickedness and ushereth in monstrous impieties Sathans kingdome as is observed standeth on four props especially all which I finde in the 8th of S. John 1. Railing verse 48 Say we not well that thou art a Samaritane and hast a Devil The Pharisees in their wickedest actions the persecuting of Gods Prophets thought they did God service and in their foulest words railing against Christ the Son of God they think they doe well Say we not well It is said of the Lyndians that they worshipt Hercules the best when they railed the fastest So many in railing and reviling think it an ornament a grace a badge of zeal and that there is nothing amisse Say we not well No no such saying derogates from God the honour of Christianity and most unbecoming the Gospel of Christ But who railed thus No Rabshakeh no Shimei no sons of Belial but such as called themselves holy verse 33. We be Abrahams seed and were never in bondage to any man Oh the great delusion of the Devil to blinde men and women so that they think they say well when they sin foulest in those words of Christ who condemns the Pharisees glosse who judged that murder which consisted onely in the actual depriving a man of his life you shall finde three degrees of sin and three degrees of punishment Mat 5.22 The degrees of sinne are angry thoughts scornfull gestures and opprobrious words to the first is opposed Judgment to the second a Councel to the third Hell fire It is the saying of S. Hierome to strip men of passion is to make them no men Est hominem de homine tollere S. Paul bids Be angry and sinne not Ephes 4 26. He alloweth that which is natural and condemneth that which is culpable so Gerson Ira non est peccatum quoad esse naturae sed quoad esse moris That our anger should not prove faulty Christ sets down two Rules for our direction 1. Concerning the matter with a brother 2. The manner unadvisedly the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is left out in many both old and new Translations but some Greek Copies as Erasmus
our God and consider him that underwent the contradiction of sinners A second is of bearing patiently injuries and they are twofold Personal or Ministerial what concerneth his person and what his calling An indignity that onely toucheth our private person must be borne as S. August replied to railing Petilian Possumus esse in his pariter copiosi sed nolimus esse pariter vani He could be as full as he but would not be so vain The best Apologie to scorn and petulancy is patience and silence but when slanders redound to the discredit of their profession and calling it behoves us not to be silent When Festus scorned Paul as a mad man he answered I am not mad oh noble Festus but c. And the primitive Christians often did Apologize in defence of themselves when truth was wounded through their sides It is observed by divers Divines that when as the Jewes objected against Christ two crimes one that he was a Samaritane an irreligious vile person and another that he had a Devil he neglects the first concerning his person and stands upon that especially which touched his doctrine he answered I have not a Devil Ioh. 8.49 Christ accused of blasphemy did ever Apologize for himselfe zealous we ought to be for God howsoever remisse in what concerneth our selves It was the saying of a Father He would rather lose his life than suffer one syllable of Gods holy truth to be betrayed Meam injuriam patienter tuli injuriam contra sponsam Christi ferre non potui saith Hierome Our own injuries we must bury in forgetfulnesse but wrongs to the truth of God and Gospel of Jesus Christ we must not put up And further he saith in crimine haereseos neminem oportet esse patìentem When any is accused of heresie or schisme he ought by no means to put it up in silence but make his lawfull defence Hier ad Pamma I might here fall to lament and deplore the state and condition of this Age there being scarcely any Religion but what is tainted with a spice of Faction nor any encouragement to Ministers of the Gospel unless schismaticall Novellists the bane of Church and State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the onely wise Omnipotent God and Trinity in Unity be ascribed all power and praise dominion and thanksgiving now and for evermore AMEN THE END Faults escaped in the Epistles correct thus Epist Ded. p. 4. l. 9. r. their saith p. 6. l. 6. r. Sir I p. 11. l. 12. r. That ye In the Book Page 6. line 1. read by the p. 9. l. 6. r. superstitious p. 14. l. 12. r. heires the p. 16. l. 13. r. too speedily p. 34. l. 34. r. and ordered p. 36. l. 35. r. publick preaching p. 44. l. 28. r. fourth Council ibid. l. 29. r. which breaks and profanes the ordinance of God p. 51. l. 11. r. doth not p. 52. l. 2. r. one head p. 64. l. 28. r. Commonefaction p. 75. l. 3. r. Machiavel p. 80. l. 30. r. Borussia p. 89. l. 36. r. Mercers p. 93. l. 18. r. a note of p. 106. l. 12. r. inestimabile bonum p 113. l. 9. r. and wit p. 115. l. 2. r. justly p. 120. l. 14. r. the former p. 134. l. 35. r. expound p. 127. l. 18. dele except they be sent p. 134. l. 4. r. Chaoâ— p. 139. l. 34. r. be well A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crock in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. â—odnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum-in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae
Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648. in 8. A Relation of the Conference between W. Laud Lord Archb. of Canterbury and Mr. Fisher the Jesuite by command of K. James fol. Church Lands not to be sold 1647. in 8. The Countrey-mans Catechism or the Churches plea for Tithes by R. Boreman B. D. in 4. The Regal Apologie printed at Oxford in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall in 4. Sacrosancta Regia Maiestas in 4. printed at Oxford and written by the Archbishop of Tuum The Christians Directory in 12. The Royal Slave a Play in 4. acted at Christ-Church in Oxford 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 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 Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D. D. in 12. the second Edition with many Additionals Directions for the profitable reading of the Scriptures by John White M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4. The Saints Legacies or a Collection of Promises out of the Word of God in 12. Judicium Universitatis Oxoniensis de Solenni Lege Foedere Juramento Negativo c. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times by Jasper Mayn D. D. in 4. New Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comenio in 12. A Treatise concerning Divine Providence very seasonable for all ages by Tho. Morton Bishop of Duresme in 8. Observations upon Mr. Hobbs his Leviathan with some Observation upon Sir Walter Rawleigh's History of the World by Alex. Rosse in 12. Fifty Sermons preached by that learned reverend Divine Jo. Donne in fol. Wits Common wealth in 12. The Banquet of Jests new and old in 12. Balzac's Letters the fourth part in 8. Quarles Virgin Widow a Play 4. Solomon's Recantation in 4. by Francis Quarles Amesii antisynodalia in 12. Christs Commination against Scandalizers by John Tombes in 12. New Dr. Stuart's Answer to Fountains Letter in 4. A Tract of Fortifications with 22. Brasse cuts in 4. Dr. Griffiths Sermon preached at S. Pauls in 4. Blessed Birth-day printed at Oxford in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholique where it was before the Reformation by Edw. Bâ—ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches written by the Author of the Observations upon Mr. Hobbs Leviathan in 4. New Episcopacy and Presbytery considered by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty by H. Fern D. D. in 4. The Commoners Liberty or the English mans Birth-right in 4. An Expedient for composing Differences in Religion in 4. A Treatise of Self denial in 4. by a concealed Author The holy Life and death of the late Vicountesse Falkland in 12. Certain Considerations of present Concernment Touching the Reformed Church of England by H. Fern in 12. Englands Faithful Reprover and Monitor in 12. by John Allington Newly published The grand Conspiracy of the Members against the Mind of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12. White Salt or a sober Correction of a mad World by John Sherman B. D. a discontinuer in 12. The matching of the Magistrates Authority and the Christians true Liberty in matters of Religion by Will. Lyford B D. and late Minister of Sherborn in Dors in 4. A compendious Discourse upon the Case as it it stands between the Church of England and those Congregations that have divided from it by Hen. Fern. D. D. New A correct Copy of some Notes concerning Gods Decrees especially of Reprobation by T. P. Preacher of Gods Word in Northamptonshire and published to prevent calumny in 4. New The History of the Church of Scotland by Joh. Spâ—tswood Archbishop of St. Andrewt in fol. New Phrastologia Anglo-Latina or English Proprieties rendred into proper Latine for the use and benefit of Grammar Scholars in 8. Dr. Cousins Devotions in 12. The Quakers wilde Questions objected against the Ministers of the Gospel and many sacred Acts and Offices of Religion c. by R. Sherlock The Plain mans Senses exercised to discerne both Good and Evil. Or A Discovery of the Errors and Heresies of these Times and the Toleration of them c. by William Lyford B. D. THE END