Books Published by Edward Polhill of Burwash in Sussex Esq And Sold by Thomas Cockerill at the Three Legs over-against the Stocks-Market PRecious Faith considered in its Nature Working and Growth In 8vo. Speculum Theologiae in Chricto Or a view of some Divine Truths which are either Practically exemplified in Jesus Christ set forth in the Gospel or may be reasonably deduced from thence In 4to. Christus in Corde Or the Mystical Union between Christ and Believers consider'd in its Resemblances Bonds Seals Privileges and Marks In 8vo. A Discourse of Schism A DISCOURSE OF SCHISM By that Learned Gentleman EDWARD POLHILL Esq Late of Burwash in Sussex LONDON Printed for Thomas Cockerill at the Three Legs over-against the Stocks-Market MDCXCIV TO THE READER 'T IS not the design of this Preface to commend the Author of the ensuing Treatise his own Works do that sufficiently He was a very Learned Gentleman and a Justice of the Peace of very great esteem among all men in his own Countrey where he lived in full and constant Communion with the Church of England And therefore being no Clergy-man either of one sort or t'other he is the more likely to write impartially about Schism and being no Frequenter of any of the Dissenters Meetings he cannot reasonably be supposed to be byass'd in their favour But yet on the other hand he was far enough from entertaining any of those Prejudices against their Persons or Assemblies which it hath been the great endeavour of some to infuse into the minds of all men but especially of the Magistracy and Gentry He was zealously concerned for Truth and Serious Religion not for a Party On all occasions he shew'd himself to be one of a truly Christian that is of a Catholick Temper and was a sincere lover of all good men of what Persuasion soever He was fully convinced and so wilt thou too if thou diligently perusest and readest the following Discourse that Bigotry is the dangerous Schism the guilt whereof a man is not necessarily involved in or secured from by the bare being of this or that Party among us CHAP. I. The Church-Catholick two-fold The very mystical Body of Christ or The totum integrale made up of all the Particular Churches The Vnity of the Church a Divine thing Doth not consist in Human Rites in a Liturgy Diocesan Episcopacy or the Civil Laws of Magistrates It s true Vnity in its internal Essence and external Communion A particular Church CHristians as high motives as they have to Unity are yet divided not only by the existence of Schism but about the notion of it The Papist charges it on the Protestant one Protestant charges it on another and the Reason is because they differ in their measures of Church-Vnity Some require more to it than others the Papist will have the Unity of a Visible Head some Protestants will have an Unity of Human Rites and Modes Hence there comes a Schism about Schism The very notion divides us In this case it is worth the while to enquire into the true nature of Schism in the doing of which two things must be premised Something must be spoken of the Church and something of the Vnity of it First Something must be spoken of the Church In the Old Testament we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word derived from Congregating in the New we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a word derived from Evocating or calling out The Jewish Church being shut up in one Nation could meet all together in one place the Christian Church being spread over the World cannot indeed meet all together in one place but they are coetus evocatus a company called out of the World to the Worship of God The Church may be considered as Catholick or Particular The Catholick Church may be taken either as the very mystical Body of Christ or as a totum integrale to all the particular Churches on Earth As the mystical Body of Christ it is invisible made up only of real Saints all of them are internally united to Christ the Head all are animated by the Holy Spirit all have the Joints and Bands of Grace all have the effectual working in their hearts This is the Church-Catholick in the Creed this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Assembly of the first-born Hebr. 12.23 This is in Clemens Alexandrinus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Congregation of the Elect. Here are no damnata membra as St. Austin speaks As Christ's natural Body did consist all of pure Members so this mystical Body doth consist of true Believers As in every Member of the natural Body there is an Human Spirit so in every Member of the mystical Body there is the Spirit of Christ Such is the Catholick Church as it is the mystical Body of Christ But as it is a totum integrale made up of all the particular Churches on Earth so it is as its parts are visible and made up of good and bad Some are living Members Partakers of the Spirit of Christ some are dead ones Some are in internal conjunction with Christ some are in external only Some are in the Church really and before God some are in it only apparently and before men Thus the Church is a Field which hath Wheat and Tares a Net which hath good Fish and Bad a Floor which hath Corn and Chaff In Isaac's Family there was an Esau in the Colledge of Apostles a Judas in the visible Church there are foolish Virgins as well as wise some have only the Lamps of Profession whilst others have the Oyl of Grace This may serve for the Church-Catholick Now particular Churches are but partes similares Ecclesiae Catholicae similar parts of the Catholick Church visible The Catholick Church is as the whole Tree Particular Churches are but Branches That is the main Ocean these are but Arms and Creeks of it To that as Mr. Hudson observes the Promises and Privileges primarily belong to these they belong in a secondary way That is the first receptacle of Ordinances these derive them from that In every particular Church there is as St. Cyprian speaks Plebs Pastori adunata a People joined to a Pastor for the performance of Divine Worship Here the Word is preached the Sacraments are administred 2dly Something must be spoken of the Vnity of the Church The Unity of the Church is that whereby the Church is one There are many Members but one Body many Sheep but one Fold many Stones but one Building The Apostle reckons up many Unities appertaining to the Church There is one body and one spirit even as ye are called in one hope of your calling one Lord one faith one baptism one God and father of all Here is unit as principii one God that calls the Church Vnitas termini one Heaven that is hoped for by it Vnitas mediorum one Faith one Baptism to join men to Christ and the Church Vnitas Capitis one Lord Jesus who
una Religio eadem Sacramenta nihil in Christianâ observatione diversum Contra Cresc l. 2. cap. 3. That on both sides there was the same Religion the same Sacraments nothing in Christian observation diverse Which Plea by the way had it been true would have been good there being no Schism where there is no breach of Unity St. Austin utterly denies it and asks them Quare rebaptizatis Why do you rebaptize those that were baptized in the Catholick Church Indeed they thought themselves the only Church and so broke themselves off from the Church Catholick Thus the Schismatick is partly in conjunction with the Church and partly in separation from it he adheres in one thing and breaks off in another But is it thus with the Nonconformists Are not they joined to the Church in all that which is truly Vnity Have not they in their Meetings the unity of Ordinances the same pure Word preached the same holy Sacraments administred and this by true Ministers of Christ And what other Unity is there in Visible Churches Or what of true Unity is there between two Pararochial Churches which is not between their Meetings and Parochial Churches Abate but Humane things in which Church unity stands not and they are not partially but totally in conjunction with the Church of England and if so there is no breach of Unity and by consequence no Schism in them De Bapt. cont Don. l. 1. c. 1. St. Austin lays down a notable Rule That he that acts Sicut in unitate agitur as it is done in the unity in eo manet atque conjungitur in that he abides and is joined in all those things wherein Vnity stands The Nonconformists act as the Church doth therefore they are in conjunction with it St. Austin tells us Contra Cresc l. 2. c. 10. That the Church doth in the Donatists acknowledge Omnia quae sua sunt all things that are its own Let the Conforming Ministers acknowledge all that of true Unity which is in the Dissenters Meetings and they may perceive that their Brethren are in conjunction with them Where there is a total conjunction there is no breach of true Unity and where there is no such breach there is no Schism But you will say their departure from the Congregations in publick is a Schism I answer Every local Separation is not a Schism there is more in Schism than so Every departure is not Schism It is hardly to be called such when those that depart do yet remain in conjunction with them from whom they depart And this I think is the Case of those that are Nonconformists 6thly Schismatical Separation is a breach of sacred Unity for little or no cause at all Hence Irenaeus saith o◠the Schismaticks That propter modicas quaslibet causas magnum gloriosum Corpus Christi conscindunt for little and inconsiderable Causes they cu◠in pieces the great and glorious Body of Christ The Professors of Leyden say Synops pur Theol. Disp 40. That a Schismatical Church is that quae propter externos aliquos ritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communionem Christianam abrumpit which for some external indifferent Rites breaks Christian Communion This Character seems prima facie to press upon the Separation of the Nonconformists They separate for Rites and Ceremonies which seem to be but minute and inconsiderable things this therefore must be duly considered The Ceremonies of our Church may be considered under a double notion either as they are in themselves or else as they are terms of Communion The Ceremonies as considered in themselves however innocent they seem to be to the Conformists they are not so to the Nonconformists To instance but in one of them The Cross in Baptism is lookt upon as a thing unlawful or at least as a thing very ill-coloured and suspected to be unlawful To explain this I shall lay down some few things 1st The Sign of the Cross was indeed used among the Ancient Fathers but not without a mixture of Superstition De Cor. Mil. Tertullian will have Signaculum Crucis to be necessary in every part of our life Lib. 2. adv Judaeos St. Cyprian saith That in hoc Signo Crucis salus sit omnibus qui in frontibus notentur in this Sign of the Cross there is Salvation to all who have this mark in their Foreheads Origen saith In Exod. cap. 15. That fear and trembling falls upon the Devils cum Signum Crucis in nobis viderint when they see the Sign of the Cross in us St. Ambrose saith Ser. 43. That all prosperity is in uno Signo Christi in that one sign of Christ he that sows in it shall have a Crop of Eternal Life he that jour mes in it shall arrive at Heaven it self St. Athanasius saith That Signo◠racis omnia magica compescuntur De Incar verbi all Conjurations are repressed by the Sign of the Cross In Matt. Homil. 55. St. Chrysostom saith That all Sacraments are perfected Signo Crucis with the Sign of the Cross St. Austin saith In Joh. Tract 118. That unless the Sign of the Cross be applied to the Forehead of the Believers or to the Water of Regeneration or to the Oyl with which they are anointed or to the Sacrifice with which they are nourished nihil eorum rite perficitur none of these things are rightly performed Bellarm. de Imag. lib. 2. c. 29. Such a use of the Cross as this is Protestants cannot allow of Only the Papists who would have Humane Inventions do great things make use of such Sayings in the Fathers 2dly The Sign of the Cross is an abominable Idol in the Popish Church Bellarmine who doth distinguish the Cross into three parts the True Cross the Image of the Cross and the Sign of the Cross lays down this general Doctrine Omnes Cruces adoramus Bell. l. 2. c. 30. de Imag. We worship all Crosses And particularly of the Sign of the Cross he saith That it is Signum sacrum venerabile a sacred and venerable Sign Aquinas saith Pars 3. Q. 25. Art 4. That the Image of Christ is to be adored cultu latriae the Sign is to have the same adoration as the thing it self And how which way is it that such an horrible Idol should be retained in a Church Protestant and pure from Idolatry The Brazen Serpent was ordained by God himself and yet when it was abused to Idolatry Hezekiah broke it to pieces and called it Nehushtan a piece of brass 2 Kings 18.4 It was a singular Figure of Christ The lifting of it up upon a pole for corporal Cures did by Divine Ordination type out the lifting up of him upon the Cross for spiritual yet becoming an Idol it was no more to be endured And why should the Cross a mere Human Invention being once so abused ever be tolerated The Children of Israel Hos 2.16 17. were not to mention the
Schism was for just little or nothing and so is every Schism that is properly so called The Separation is as the cause is When the cause is weighty and just the Separation is innocent When the Cause is light and inconsiderable the Separation is Schism Schismaticks are but tanquam paleae as chaff◠and as St. Austin speaks Expos in Epist Joh. Occasione venti volant foras A little Wind drives them out of doors 7thly Schismatical Separation is not only from a particular Church but from the Catholick one As by a just Excommunication a Man is cast out from the Church Catholick so by an unjust Separation a man casts out himself from the same The Reverend Primate Bramhall in his Vindication of the Church of England lays down two things the one is this If one Part of the Vniversal Church separate it self from another not absolutely or in essentials but respectively in Abuses and Innovations not as it is a part of the Vniversal Church but only so far as it is corrupted and degenerated it doth still retain a Communion not only with the Catholick Church but even with that corrupted Church from which it is separated except only in Corruptions The other is this Whosoever separates himself from any part of the Catholick Church as it is a part of the Catholick Church doth separate himself from every part of the Catholick Church and consequently from the Vniversal Church which hath no Existence but in its Parts Thus that Learned Man It is one thing to separate from a Particular Church as it is corrupted and degenerated another thing to separate from a Particular Church as it is a part of the Catholick Church The Learned Dr. Prideaux saith De Visib Eccles Non habendus est Schismaticus qui Romam aut aliam quamvis deserit particularem Ecclesiam ob additamenta non serenda sed qui aversatur Communionem unitatem Ecclesiae Vniversalis Catholicae He is not to be esteemed a Schismatick who forsakes Rome or any other Particular Church because of some Additions not to be born but he that turns away from the Vnion and Communion of the Church Catholick and Vniversal Epist ad Cornel. l. 2. Ep. 11. St. Cypriam charges it upon the Novatians that they did Catholicae Ecclesiae corpus unum scindere Cut in pieces that one Body of the Church Catholick De Unit. Eccl. c. 17. St. Austin charges it upon the Donatists A Christianâ unitate quae toto orbe diffunditur sacrilego schismate separatos esse That they were by a Sacrilegious Schism separated from that Christian Vnity which is diffused over the whole world Separation is then Schism when it is from a particular Church as it is a part of the Church Catholick for then it is from every part of the Catholick Church and by consequence from the whole Church These Characters may suffice to shew what Separation amounts to Schism CHAP. III. The Separation of the N. C. is not Schism Not voluntary Not from want of Charity Not from Pride and Contempt Not attended with Error No breach of Sacred Vnity Not for little or no Cause The Rites and Ceremonies for which they separate no little things as considered in themselves Of the Sign of the Cross in Baptism The Ceremonies as terms of Communion intrench on Christ's Kingly Office Invert the Gospel are against Christian Charity Liberty and Vnity The Pleas for Ceremonies not satisfactory Of Order and Decency Whether the Ceremonies are parts of Worship N. C. do not separate from the Catholick Church I Now go on to consider the Separation of the Nonconformists Ministers and People whether that be Schism or not in the doing of which I shall review the former Characters with respect to them 1st Schismatical Separation is intentional and perfectly voluntary but quo animo do the Dissenters separate In our Law an entry shall not be called a disseisin partibus invitis against the will of the Agents Neither should a Separation in such a Case be in Theology called a Schism Is it imaginable that the intention or option of the Nonconformists should be to be out of the Church rather than in it It is easy to judge who they be that most intend and love Church-unity those who would have the terms of it easy plain and unquestionable or those who would have them clogg'd with Scruples The Nonconformists separate but their parting from the Church like the Merchant's parting with his Goods in a Storm is not purely voluntary but a mixt Action done with an unwilling will not out of love to Separation but to salve Conscience When the Papists charge Schism upon our Church what saith Bishop Bramhall Reply to the Bishop of Chalced. fol. 55. Schism is a voluntary Separation To be separated might be our Consequent will because we could not help it but it was far enough from our Antecedent will or that we did desire it And a little after If they did impose upon us a necessity of doing sinful things and offending God and wounding our Consciences then we did not leave them but they did drive us from them And what saith Dr. Prideaux Fugati potius quam fugientes non tam à Roma ut est secessimus quà m ad Roman ut erat regressi sumus We were rather driven away than voluntarily flying we are not so much departed from Rome as it is as we are returned to Rome as it was In like manner the Nonconformists being charged with Schism may say To separate is not their Antecedent will but Consequent they depart from the Church but it is by a kind of constraint they had much rather be in the Church they wish for it pray for it and salvâ conscientiâ would do any thing for it but there are some things which they cannot join in Such a departure should not be called Schism 2dly Schismatical Separation proceeds from hatred Schismatici discessionibus iniquis à fraternâ Charitate dissiliunt Aug. de Fide Symbol cap. 10. or at least from a want of Charity but do the Nonconformists thus separate What is done out of Conscience to God cannot be fairly interpreted hatred to our Brother It is love to God that causes men to walk according to Conscience but it is want of love to him that makes them hate their Brother These two cannot stand together If we call that hatred which indeed is Conscience we forfeit our own Charity by misconstruing the Charity of others It is the desire of the Nonconformists to live in charity with the Conforming Brethren In the Council of Carthage St. Cyprian and his Fellow-Bishops in the point of rebaptizing those that were baptized by Hereticks plainly erred and dissented from the rest of the Church yet they were never charged with Schism for it and why Because they did it neminem judicantes neo à jure communionis aliquem si diversum senserit amoventes Judging none removing none that
Ministerii he hath ordained the perfect means of teaching the Church and all other means are as none at all The Cross not teaching under him teacheth not truly and being none of his means hath none of his blessing If the Cross might be a true Teacher then the standing Images of Christ might be so too which though called by the Papists Lay-mens Books do yet but make men forget God Again the Sign of the Cross looks very like a Sacrament Baptism is a Symbol of our Christian Profession so is the Cross Baptism hath a word annexed to it I baptize thee in the name of the Father Son and Holy Ghost So hath the Cross We sign this Child with the Sign of the Cross in token that he shall not be ashamed to confess the faith of Christ crucified Baptism points out Christ crucified so doth the Cross Baptism enters the baptized into the Church so doth the Cross We receive this Child into the Congregation of Christ's flock and sign him with the sign of the Cross As Baptism admits into the Church Catholick so the Cross admits into a particular Church Baptism dedicates the Infant unto Christ so the Cross dedicates him to the service of him that died on the Cross Can. 30. And what now is wanting to make it a Sacrament It is not vehicalum gratiae It 's very true it is not Neither can any Human Invention be such It therefore looks as like a Sacrament as any Human thing can do no such thing being capable of conveying Grace unto men In the next place the Ceremonies of our Church may be considered as terms of Communion with it That is there must be a Surplice or no preaching a Cross or no baptizing a kneeling posture or no Lord's Supper These things though they are very light to the Conformists are not so to the Nonconformists I shall therefore consider them in some particulars 1st The Ceremonies thus taken do seem to intrench upon the Kingly Office of Christ He is the one Lord and Lawgiver of his Church 'T is his Royal Prerogative to institute Sacraments This is confessed by the Papists themselves Pars 3. Q. 72. Art 1. Aquinas relating that some held their Sacrament of Confirmation was instituted in some Council and that others held it was instituted by the Apostles saith this cannot be because to institute a new Sacrament pertinet ad potestatem excellentiae appertains to the power of excellency which is in Christ alone De Sac. l. 1. c. 23. Bellarmin proves that Christ is the only Author of Sacraments It is a flower of his Crown to institute Ordinances no man may take this glory from him The Apostles the highest Officers in the Church were not Lords of it but Ministers and Stewards under Christ 1 Cor. 4.1 to do his pleasure They taught only what he commanded them Matt. 28.20 St. Paul preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing without Scripture Act. 26.22 He would not go beyond his Commission Tom. 2. fol. 722. Non debent Episcopi saith the Excellent Whitaker suas traditiones aut leges aut contra aut extra aut praeter Evangelium obtrudere The Bishops ought not to obtrude their Traditions or Laws either against or without or besides the Gospel That Gospel which is the Law of Christ is the Canon that must rule all their Canons Christ hath the full Royal Power the Church hath only a limited Power from him Christ may make Laws of Institution the Church can only make Laws of Execution or Disposition such as tend to the right and orderly disposing of those Ordinances which were instituted by Christ In legibus Ecclesiasticis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tantum spectatur Whit. Tom. 2.721 The Apostles did not institute any thing of Worship or Ordinances But they did take care that the Ordinances should be used in a way suitable to their dignity These things being so the only Question is Whether the Church hath any Patent or Commission from Christ to institute or impose mystical Ceremonies as terms of Communion In answer to this I take it the Church hath no such Power or Commission The Pattern of Christ and the Apostles is more to me than all the Human Wisdom in the world It is the observation of St. Austin That Chrst's Yoke being easy Aust Epist 118. he did Sacramentis numero paucissimis observatione facillimis significatione praestantissimis societatem novi populi colligare Tie together the Society of a new People with Sacraments few in number easy in observation and excellent in signification And who would depart from this simplicity I am sure the Apostles did not They delivered only that which they received of the Lord 1 Cor 11.23 De Or. Err. lib. 2. c. 5. Hoc fidei illorum er at officii saith Bullinger This was their faith and duty They did believe saith the same Author that Christ was the wisdom of God ne in mentem ipsorum venit it came not into their minds to add Ceremonies to Christ's Institutions The Primitive Christians continued stedfastly in the Apostles Doctrine and fellowship and in breaking of bread and prayer Acts 2.42 There was nothing but the pure Institutions of Christ not an additional Ceremony to be seen among them Nay in Justin Martyr's time Apol. 2. we find the Lord's Supper used in pure simplicity and why should we make our additions to the Sacraments St. Cyprian contra Aquarios Epist 63. expresses himself notably touching the Lord's Supper Ab Evangelicis Praeceptis omnino recedendum non est We must not depart from the Evangelical Precepts And a little after Non nisi Christus sequendus est solus Christus audiendus est Christ only is to be followed Christ alone to be heard Again Human Ceremonies are not congruous to the pure light of the Gospel Tom. 7. fol. 727. Num Divinae Figurae sublatae sunt ut Humanae succederent saith Learned Whitaker Were the Divine Figures taken away that Human might succeed If the Divine Shadows under the Law did all vanish before the Sun the pure and Evangelical Light may Humane Vmbra's come and overcloud it Surely it cannot be It was the saying of a great Doctor once in the Church of England That in the morning of the Law the shadows were larger than the body and it will be a sign of the evening and sun-set of Religion if these shadows shall be stretcht out again and outreach the body If the Church may institute or impose two or three Ceremonies it may do more and more till men under the pressure cry out Epist 119. as St. Austin did Tolerabilior sit conditio Judaeorum The condition of the Jews would be more tolerable than that of Christians Moreover none but God alone can institute a Ceremony to signify a mystery in Religion he only hath authority over Religion he only can bind the Conscience he only can illustrate the mind he only can give a
that which it hath in peculiar They differ from it in Episcopacy so do the Foreign Churches they differ from its Liturgy so do the Foreign Churches at least in part Their Congregations are distinct and distant from the Parochial Churches so is one Parochial Church from another If the Foreign Churches notwithstanding such differences are in unity with our Church so are the Nonconformists If the Nonconformists by reason of such differences are Schismaticks what are the Foreign Churches which have the same You will say the case is diferent Those of Foreign Churches never did as our Nonconformists do go out from our Parochial Churches Very true but every local separation doth not amount to Schism neither have others the same occasion of separation from our Churches as the Nonconformists have When a Law or Canon made by those who have particular jurisdiction in a Nation or Church will justify Separation and make it no Schism then the Separation is not from the Church-Catholick But such is the case of the Nonconformists Should there be such a Law or Canon made among us it would justify their Separation and make it no Schism therefore their Separation is not from the Church Catholick When men separate from a Church in pride and contempt as if they only were the Church then the Separation is from the Church Catholick Thus the Novatians thought that the pure Church was with them only Thus the Donatists said that the Church was only in parte Donati Thus the Papists say that the Church is only in parte Papae but the Nonconformists do not do so They acknowledge our Church to be a true Church they are joined to it in all that which is true unity They would further bear a part in it if some Stumbling blocks were out of the way By these things it may appear that they still remain in conjunction with the Church-Catholick Thus I have gone over the Characters of Schismatical Separation and in so doing have briefly examined the Case of the Nonconformists FINIS Books Printed for and Sold by Thomas Cockerill at the Three Legs in the Poultrey near Stocks-Market HIstorical Collections the 3d Part in 2 Volumes Never before Printed Containing the Principal Matters which happened from the meeting of the Parliament November the 3d. 1640. to the end of the Year 1644. wherein is a particular Account of the Rise and Progress of the Civil War to that Period Impartially related Setting forth only Matter of Fact in Order of Time without Observation or Reflection By John Rushworth Fol. A Demonstration of the first Applications of the Apocalypse together with the Consent of the Ancients concerning the Fourth Beast in the 7th of Daniel and the Beast in the Revelations By Drue Crescener D. D. 4to. A Seasonable Discourse wherein is examined what is lawful during the Confusions and Revolutions of Government Stitched 4to. The Evidence of Things not seen or divers Spiritual and Philosophical Discourses concerning the state of Holy Men after Death By that eminently Learned Divine Moses Amyraldus Translated out of the French Tongue by a Minister of the Church of England 8vo. A Succinct and Seasonable Discourse of the Occasions Causes Nature Rise Growth and Remedies of mental Errors To which is added 1. An Answer to Mr. Gary against Infant-Baptism 2 An Answer to some Antinomian Errors 3 A Sermon about Union By John Flavel 8vo. A Discourse concerning Liturgies by the late learned Divine Mr. David Clerkson 8vo. Geography Anatomized Or A Compleat Geographical Grammar being a short and exact Analysis of the whole body of Modern Geography after a new plain and easy method whereby any person may in a short time attain to the knowledge of that most noble and useful Science c. To which is subjoined the present state of the European Plantations in the East and West-Indies with a Reasonable Proposal for the propagation of the Blessed Gospel in all Pagan Countries Illustrated with divers Maps By Patrick Gordon M. A. 8vo. An Exposition of the Assemblies Shorter Catechism with Practical Inferences from each Question by John Flavell late Minister of the Gospel at Dartmouth in Devon 8vo. The Future State Or A Discourse attempting some display of the Soul's Happiness in regard to that eternally progressive Knowledge or eternal increase of Knowledge and the consequences of it which is among the Blessed in Heaven by a Countrey Gentleman a Worshipper of God in the way of the Church of England 12o. The Death of Ministers Improved Or An Exhortation to the Inhabitants of Hortley in Glocestershire and others on the much lamented death of that Faithful Minister Mr. Henry Stubbs To which is added a Sermon upon that occasion by Richard Baxter 12o. English Exercises for School-boys to translate into Latin comprizing all the Rules of Grammar and other necessary Observations afcending gradually from the meanest to the highest Capacities By John Garretson School master Fourth Edition 12o. A Short Introduction into Orthography Or. The method of True Spelling published for the common good but especially for the use of a private Grammer and Writing-School 12o.