brought away the hollowed things out of mine house and so on from the 13. to the 15. verse of the same Chapter And to all this they were to add a set and a formal Prayer look down O Lord from thy holy Habitation from Heaven and bless thy people Israel and the Land which thou hast given us as thou swarest unto our Fathers vers 15. And then lastly as concerning the Sons of Aaron the Priests their Office was in Gods name to bless the Congregation after the daily Service was finisht and their custome was to go up together upon an eminent place for that purpose and there all of them lifting up their hands and the People bowing their heads one of the Priests was to pronounce the Blessing and he was tyed to a certain Form which is still Visitation of the sick retained in our Liturgy On this wise ye shall bless the Children of Israel saying the Lord bless thee and keep thee the Lord make his face to shine upon thee and be gracious unto thee the Lord lift up his countenance upon thee and give thee peace From all these instances it doth plainly appear that the whole publick Service of God in all its Parts whether they did concern the People or the Levites or the Priests was of Old transacted by them according to set and solemn Forms at the Temple It is well known that besides the Temple at Jerusalem which was the only place of Sacrifices the Jews had especially after the long Captivity many Synagogues up and down in Cities at home and abroad where they were dispersed and we are told that in Jerusalem it self there were no less than an hundred and eighty Synagogues The exact time is not known when they were first Erected but that the Moral and standing Service of God was ministred in those Synagogues is altogether out of Question and some are of opinion that this Moral Service was answerable to that which was but with more solemnity celebrated at the Temple However that this Service Mr. Thorndike Rel. Assemb p. 227. was performed by Book is evident and plain For in every Synagogue there was an Officer part of whose business it was to read the Service This was that Minister spoken of in Luke 4. 20. One who was inferior to the Rulers and Elders of the Synagogue and correspondent to a Deacon in the Christian Church as the Learned Grotius tells us And Buxtorf affirms In Loc. Buxt in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rel. Assemb p. 56. that Precibus cantu Ecclesiae praeibat he went before the Congregation in Praying and Singing And the Learned Author before mentioned tells us out of Maimonides that when he stood up to Prayer he had his back to the people and his face towards the Elders and the Sanctuary and thence he rationally collecteth that he prayed according to a prescript Form because it is not to be supposed that an Inferiour Officer in the Synagogue should direct the Prayers of his betters but upon this ground because the Prayers had been composed afore by fit and competent persons and so might be Ministred by their Inferiours the Deacons of the Synagogues Besides the Noble and Learned French Protestant Du Plessis hath given us this account of the ordinary De Missa lib. 1. c. 3. Synagogue Service that it began with that general Confession of Sins which was used at the Temple over the Sacrifices the Form whereof is fetcht by him out of P. Fagius and by Mr. Ainsworth out of Maimonides O Lord thy people the house of Israel have sinned In Levit. 16. 21. and done iniquity and trespassed before thee O Lord make Attonement now for the sins and for the iniquities and for the trespasses that thy people the house of Israel have sinned and unrighteously done and trespassed before thee as it is written in the Law of Moses thy Servant Then followeth the singing of several whole Psalms composed by David and other Prophets together with set Prayers of Thanksgiving I conceive he meaneth those eighteen Benedictions which we find frequently mentioned and which the Jews say Ezra composed after the return from Babylon and if I mistake not Dr. Hammonds sense where he Citeth Seldens Notes upon Entychius these Prayers were begun with View of the direct Psal 51. 15. O Lord open thou my lips and my mouth shall shew forth thy praise the very form of words retained in S. James Liturgy and in ours before the Introite and concluded with Psal 31. 6. Into thy hands I commend my Spirit for thou hast redeemed me O Lord the God of Truth After this followed the Reading of the Law and the Prophets which was not Arbitrary left to the Readers pleasure what parts of Scripture to make choice of but certain Lessons were appointed for the day and the Law was divided into fifty four Sections and the Prophets into as many portions for every week a portion so that the Office was prescribed for the whole year Moreover the Scriptures being read at large they went to their Prayers again for the Church and for the Common-wealth for publick blessings and for particular private Mercies and so the Ruler of the Synagogue dismissed the Assembly with the usual and solemn Benediction I cannot imagine what more is needful to shew that the publick Service of God among the Jews was ordered into certain and set Forms both at the Temple and in their Synagogues that is that they had their Liturgy and Common-Service Book as the Christian Church had in after Ages and as the Church of England hath still Only I shall add Ex abundanti that even their more private Devotions were Prescript and Formal also And I instance in the solemnity of the Passover which was kept in their Private houses they had set Forms of words whereby they declared the meaning of the Mystery and of the institution of the Lamb the bitter Herbs and the unleavened Bread and this Declaration was called a shewing forth of the Passover to which the Apostle alludeth when he saith of the Lords Supper that it is a shewing forth of the Lords death 1 Cor. 11. 26. They had set Forms of words for the Consecration of the Bread and the Wine over the Bread they said Blessed le thou O Lord our God the King of the World which bringest forth Bread out of the Earth and over the Cup they said likewise Blessed be thou O Lord our God the King of the World which Createst the fruit of the Vine Lastly the whole action was concluded with singing of Psalms beginning at the hundred and thirteenth and so on to the end of the hundred and eighteenth which six Psalms were called by them the great Hallelujahs And I question not but as our Saviour used the usual or the like Form when he blessed the Bread and Wine so also that they used that great Hallelujah when the Evangelist tells us that He and his Disciples sang an Hymn and
still retained and defended in the Church of England is undoubtedly the old and the good way The truth is Aerius was the first man that ever durst affirm that a Bishop is not above a Presbyter in Power Order and Authority but he was counted a mad man for his pains and was ranked by the Church in the black Catalogue of Hereticks not onely for his Separation from the Catholick Bishops nor onely for his condemning of Catholick Customs nor onely for embracing the Heretical Sentiments of Arius but also for affirming that Presbyters were of equal power and authority with Bishops And yet I much question whether he spake his free opinion or onely said so out of envy and spight to Eustathius For Aerius would fain have been a Bishop himself but Eustathius stood in his way and for that reason he grew sullen dogged and envious and such men commonly vend some new opinion to be revenged for their disappointments and so did he this because he had not Merits enough to advance himself from a Presbyter to a Bishop he had it seems impudence enough to degrade a Bishop into a Presbyter I will not make any untoward Reflections upon those Disciples of Aerius who in these our days have greatly wounded Christianity by the same groundless and singular but confident Assertion Yet I think 't is no uncharitableness to wish for the Peace and Interest of Christendom that their tallons were well pared who are not content to scratch and deface the Walls of the Church unless they undermine the very pillars of it too those ancient and strong Pillars upon which the Church hath rested and by which Religion has been upheld even from the beginning 2. Having said thus much touching the Antiquity of our form of Government I proceed now to that which is another most material part of our Establishments that is the form of our Service-book or Liturgy Concerning which I will be bold to affirm and be bound to maintain against all parties whatsoever that whosoever doth either deprave or dis-esteem it must of necessity be either a very Ignorant or a very naughty person Very Ignorant if he doth not see that our Service is so correspondent to that of the Ancient Churches that no Church in Christendom this day can shew a more lively Monument of Antiquity than our Common-Prayer Book But a very naughty person if seeing and knowing this he doth presume yet to condemn it because he cannot in this respect condemn the Church of England but he must likewise condem all the Old Churches in the World which whether it be not an Argument of an Vnchristian and naughty Spirit I leave to all moderate men to Judge I am apt to hope that those calumnies and reproaches which our Liturgy hath been laden with have been occasioned by mens Ignorance of its excellencies And therefore to prevent those aspersions for the future if it be possible I shall endeavour to shew First the Antiquity of set forms of publick Prayer in general Secondly then the Antiquity of our English Liturgy in particular And when these two things be made to appear I hope the Church of England will be acquitted in this respect as following the Old way of serving God 1. Touching the Ancient use of set Forms of publick Prayer in general three things are proveable for the satisfaction of all Modest and Ingenuous People 1. That set Forms of Divine Service were used among the Ancient Jews 2. That set Forms of Divine Service were used also among the Primitive Christians 3. That after our blessed Lords Ascention in that interval between the Burial of the Synagogue and the setling of the Christian Church set Forms of Divine Service were allowed also even by the Holy Apostles These three Heads I shall insist on the more largely and particularly because they may serve to inform and satisfie many even prejudiced persons who have not searched into the bottom of things but have contented themselves with many superficial not to say groundless and impertinent Notions 1. First then it is manifest that the whole Body of Divine Service among the Jews did consist of several Prescript and set Forms At their Temple though a great part of their Service was Ceremonial and Typical consisting of divers kinds of Sacrifices and offerings which in the fulness of time were to be done away yet this was attended with Moral and Spiritual Services consisting of Praises and Prayers which were to continue for ever For the Levites whose office it was to stand every morning to thank and praise the Lord and likewise at the Evening were wont to perform their parts as with a world of 1 Chron. 23. 30. solemnity so also with Hymns and Songs that were composed and set to their hands Most of these were Psalms endicted by David some were framed by Asaph and other Prophets and all were put together into a Book out of which the Levites were appointed in the Name of the Congregation to worship and praise God in one of the outward Courts of the Temple while the Sacrifices were offering by the Priest within Hence it is that we find many Psalms directed to the chief Musitian for Tunes to be set unto them that the Sons of Jeduthun Korah and other Levites in their courses might sing them in Consort with wind Instruments and stringed Instruments of which there were divers kinds as Flutes Cornets Trumpets Cymbals Harps Psalteries c. according to the commandment of the Lord by his Prophets 2 Chron. 29. 25. And hence it is too that we find some Psalms framed on purpose to be used on some special occasion as particularly the 92 Psalm entituled a Song for the Sabbath day which was intended questionless to be sung solemnly on the Sabbath in memory of Gods rest upon that day and to give him thanks for his wonderful works of Creation and Providence And Lastly hence it is that the fifteen Psalms immediately following the Hundred and Ninetenth are called Psalms of Degrees or steps because the Levites were wont to sing them upon the fifteen Stairs upon each Stair one which were between the womens and the mens Court. Briefly we find it said expresly of King Hezikiah that he commanded the Levites to sing praises unto the Lord with the words of David and of Asaph the Seer 2 Chron. 29. 30. So that it seemeth to be without question that all Acts of Divine Worship done by the Levites were performed in Prescript and set forms And let me add touching the People of Israel that when they presented their first fruits at the Sanctuary the offerer was to make an humble acknowledgement of Gods mercy to him and to the whole Nation in a set Form of words Deut. 26. 5. Thou shalt speak and say these words a Syrian ready to perish was my Father and so on to the Tenth Verse inclusively And at the end of their Tithing every man of them was to say these words before the Lord I have
deliver this City from evil days from famine from pestilence and from invasion Compare this Prayer with S. Cyprians words and then judge if he did not point to this or to some other Form to the same purpose and of the same strain Again whereas Celsus the Pagan slandered the Christians as men given to Magical Arts and Sorceries Origen who was but one remove from the times of the Apostles affirmes positively and upon certain experience that they who worship Orig. adv Cess lib. 6. the Lord of the Vniverse by Jesus Christ and live according to the Gospel using night and day constantly and rightly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prayers which were Appointed cannot come under the power of Devils There is little Reason to doubt but that by these Prayers he means the Nocturnal and Diurnal Offices which we then prescribed and ordered by the Church and less Reason there is to fancy that such were not used in his time and for confirmation of this it is observeable that Origen himself else where quotes a customary Form then in use We frequently Orig. Hâ—om 11. in Jerem. say in our Prayers Grant us O Almighty God grant us a Portion with the Prophets grant us a place among the Apostles of thy Christ grant that we may be found followers of thine onely begotten Questonless this was an usual Form in the Alexandrian Liturgy and though we do not now find it in so many express words in the Liturgy ascribed to S. Mark yet we find in it a form to the same purpose grant us O Lord to have our Portion and inheritance with all thy Saints And in the Aethiopick Liturgy it is twice Lit. S. Marci in Anaphorâ Be propitious unto us O Lord and vouchsafe to make us joint-Possessors and partakers of the inheritance of the Apostles and cause us to follow their steps And again Lord write our names in the Kingdom of Heaven and joyn us with all thy Saints and Martyrs Furthermore Tertullian another African writer and somewhat Elder then Origen speaking of the Jam vero prout Scripturae leguntur aut Psalmi canuntur aut Adlocutiones proferuntur aut Petitiones delegantur c. Tert de Anima c. 3. Divine-service in his time which he calls Dominica Solennia reckons up four parts of it the Reading of Scripture the Singing of Psalms Allocutions and Petitions This place being throughly understood is very pregnant and full to our purpose 1. Here we have the reading of the Scriptures which in those early and pious times was perform'd not with that conciseness and brevity which was usual in after-ages but 't was Lectio fusissima and Lit. S. Jacob. large potions were read both out of the old and the new Testament 2. They Sung whole Psalms not only those composed by David and other Prophets among the Jews but as we shall see hereafter several Hymns and Songs of Praise which had been framed in the beginning by Faithful Christians and more immediately relating to the Christian Religion 3. But then a doubt may be moved what Tertullian means by those Allocutions which were made to the people and uttered at large for that I conceive to be his sence And the difficulty may be easily assoiled if we call to mind that in the Primitive times it was a general custome for the Deacon that read the service to direct the people in their devotion to tell them what they should pray for and to stir them up to beg such and such things of God calling upon them after this manner Let us pray let us pray earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us pray on yet further and with an intense Zeal and other such Forms there were which he frequently used and then dictated to them the matter of their devotion to which all the people gave their Suffrages readily and with much fervency of Spirit Litany-wise Now these Forms of exhortation were called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Latines rendred Allocutions We call it Bidding of Prayers And though the custome be for certain Reasons grown much out of use among us yet there are many plain footsteps of it to Clem. Const be seen in our Liturgy especially in our Litany and Communion-service in which offices it was most used of old for the Minister is often ordered to say Let us pray let us pray And as to the custome it self it is so Ancient that I cannot find the beginning of it and 't was so universal that 't was observed in all the Primitive Churches for in all the Liturgies which I have yet seen either of the Eastern or Western or African Churches such Allocutory Expressions are still extant more or less Sometimes the Minister used short and concise Forms saying Let us Pray let us behave our selves reverently Lift up your hearts let us give thanks unto the Lord and to these the Congregation gave their customary Answers Sometimes these Allocutions were more large as for instance in that Prayer for Persons who intended to be Baptized to which several others did correspond the Minister said on this wise as we find in an African Liturgy Let us that are Believers pray for our brethren who prepare themselves for holy Illumination or Baptism and for their salvation let us beseech the Lord And the People answered Lord have mercy That our Lord God may please to confirm and strengthen them let us beseech the Lord Ans Lord have mercy That he may please to illuminate them with the light of knowledge and godliness let us beseech the Lord Ans Lord have mercy That he may please in due time to vouchsafe them the Laver of Regeneration and forgiveness of their sins let us beseech the Lord Ans Lord have mercy That he may please to regenerate them with water and the Holy Ghost let us beseech the Lord Ans Lord have mercy That he may please to give them a perfection of Faith let us beseech the Lord Ans Lord have mercy That he may please to gather them into the holy Fold of his Elect let us beseech the Lord Ans Lord have mercy O Lord save pity help and keep them by thy good Grace Ans Lord have mercy These and such Forms as these were undoubtedly used by the Churches of Christ in the first Ages of Christianity And these were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Allocutions which Tertullian speaks of as used in his time and anon I shall make it probably appear that they were used before his time too 4. In the mean time it is observable that in the place before-cited he makes mention of Petitions also used in the Publick Assemblies of Christians By which I understand certain entire Prayers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Collects when the requests of the Church were cast into one Body of Prayer offered up by the Minister to which the People answered Amen In the use of these he was the Apol. c. 30. mouth of
to pray by delivering to them a most perfect Form of his own conception And then that the Apostles themselves who were acted by the same Spirit should likewise conceive and give unto Christians Forms also I think no wise man will wonder and that they used not the Lords prayer themselves in all their Services I think none but a mad man will have the confidence to assert All which things being duely considered I will take upon me to affirm that as Set Forms of Divine Service were used by the Jews before and in the life-time of our Saviour and by all Christians after the Age of the Apostles so in that intermediate juncture of time between the Ascention of our Saviour and the setling of Christianity set Forms of divine service were for certain allowed and in all probability practised used and transmitted unto the Church by the Apostles themselves and their Fellow-labourers whose names were written in the Book of life And so the first thing is dispatched which I undertook to make out touching the Ancient use of Set Forms of Divine Service in General Thus far to be sure we tread in the old ways in that we worship the God of our Father as our old Fathers did by a set and prescript Form 2. Next I proceed to speak of this form in particular I mean our English Liturgy about which there have been longer contentions then were once between the Angel and the Divel disputing about the Body of Moses I shall not insist either upon Jude 9. the Order or the Expressions contained in our Service-book because all Churches of old have taken the liberty of varying somewhat in these respects though the main Body of their Liturgies was in a manner the same But my intent is to take notice of the substance of our Service-book and to observe what an Eye our Learned and pious Reformers had to the Ancient Model when they compiled this and to shew how agreeable our standing and ordinary offices are to those of Old in their general Frame and Contexture The incomparably Learned and Moderate Grotius though he was a Foreigner Grot. Ep. ad Gedeon a â—oet yet did us the right to affirm as a thing that was clear and certain that the Liturgy of the Church of England was sufficiently correspondent to the usages of the Ancient-Church And if knowing men would but take the pains to consider and compare the particulars they would find that our Liturgy is not onely agreeable to the oldest and Best but moreover that it is the most pure and most perfect Liturgy that is now known to be in the whole world We begin as it becometh sinners and Penitents with an The Confession De Missa lib. 1. c. 3. humble and hearty confession of our offences And if the Noble Du Plessis may be credited so did the Jews begin their service to which the Apostles and their Disciples did all conform The same was the custome of Christians in following times So the Authour de Autoritate ordine Officii Muzarabici tells us of the Christians in Spain who were mingled with the Arabs that they began their Service with a General Confession And so we find in the Rubrick at the beginning of the service on the Feast of St. De Aut. Et Ord. Off. Muzar c. 37. James faciâ prius confessione uti fit in Missis Latinis juxta usum Toletanum antiquum dicitur Introitus Confession being first made as in the Latine services it is usually done according to the Ancient use of Toledo the Introit is said In like manner Cassander tells Cassand Liturgic Cap. 1. 2. us of the Armenians that their Priest having put on his habits said the Confession before the Altar with bended knees and his head bowed down according to the custome of the Latines In both these Testimonis mention is made of the custome of the Latine Churches that the Confession of the Spanish course was according to the way of the Latines and that the Confession in the Armenian course was according to the custome of the Latines so that in the Latine Churches as well as in these Service was begun as with us with a general confession Now as for the Greek Church St. Basil tells us that Basil ep 63. ad Cler. Neocaesar in his time they did rise betimes a good while before day and went to the house of prayer and there with pain and affliction and incessant tears made Confession unto God and that with one mouth and with one heart every one professing his Repentance with his own tongue Indeed St. Basil saith that when this first course was over at break of day they made Confession again using a Penitential Psalm and so doth our Church order the one and fiftieth Psalm to be used after Morning Prayer and Litany on the first day of Lent and on other special days of See the Commination Fasting but 't is clear from his words that the first thing the Greeks did was to joyn in a solemn and devout Confession of their sins at their publick meeting together In like manner the Lords Prayer is constantly used in the The Lords Prayer â—nirance to our Morning and Evening Service And this is agreeable to the Ancient practice of the Church We meet together saith Tertullian that we may offer holy violence unto Tertul. Apol. c. 39. God besieging him by prayer there Prayer is intimated to have been their first business But then he saith elsewhere that the Lords Prayer was premised and used first as the foundation of their Devotion to which they Premissâ Iegitimae ordinaria oratione quasi fundamento accidentium jus est desideriornm jus est superstruendi c. Tert. de Oratione might add and on which they might build other occasional prayers having used that before And as touching our frequent use of the Lords prayer any man that consults the Ancient Liturgies may see how agreeable it is to the old way That short Address O Lord open thou our lips together with the Response And our mouth shall shew forth thy praise are part of Psal 51. 15. And it has been noted before that The Versicles the Jews used that Form before their Prayers and that Christians continued the use of it and is still to be seen in the Liturgy ascribed to S. James and in S. Chrysostomes The Doxology is a short Confession of our Faith in the The Gloria Patri Blessed Trinity and an Act of Adoration and Worship and moreover an Argument of the holiness of our purposes and therefore is fit to be used often as a signification that all our confessions praises prayers c. are intended and directed all of them to the Glory of God the Father Son and Holy Ghost That it was of Ancient and Vniversal use both in the Eastern and Western Churches is most certain and that it was used at the ends of Psalms before the fourth Council
over us we need not fear what Enemy could annoy us God of his Mercy Grant us Peace in our days and give us Eyes to see and Hearts seriously to consider the things which do belong unto our Peace before they are hid from our Eyes Amen POSTSCRIPT I Shall by way of Appendix transcribe a passage out of that very learned and excellent man Dr. Sanderson in his Preface to his Sermons bearng date July 13 1657. where clearing the regular Sons of the Church of England from the unjust Aspersions of being Popishly affected he saith 1. That those very persons who were under God the Instruments of freeing us from the Roman yoke by casting Popery out of the Church and sundry of them Martyred in the Cause those very persons I say were great Favourers of these now accounted Popish Ceremonies and the chief Authors or Procurers of the Constitutions made in that behalf 2. That in all former Times since the beginning of the Reformation our Arch-bishops and Bishops with their Chaplains and others of the Prelatical Party were the principal I had almost said the only Champions to maintain the Cause of Religion against the Papists 3. That even in these times of so great distraction and consequently thereunto of so great advantage to the Factors for Rome none have stept into the gap more readily nor appear'd in the face of the Enemy more openly nor maintain'd the fight with more Stoutness and Gallantry than the Episcopal Divines have done as their late learned Writings testifie Yea and some of them such as besides their other Sufferings have lain as deep under the Suspicion of being Popishly affected as nay other of their Brethren whosoever 4. That by the endeavours of these Episcopal Divines some that were bred Papists have been gained to our Church others that began to waver confirmed and setled in their old Religion and some that were fallen from Us recovered and reduced notwithstanding all the disadvantages of these confused Times and of each of these I am able to produce some Instance But I profess sincerely as in the presence of God and before the world that I have not known at least I cannot call to remembrance so much as one single Example of any of this done by any of our Anti-ceremonian Brethren whether Presbyterian or Independent But I have somewhat to return upon these our Brethren who thus causelesly suspect us Possibly it will not please them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but I must speak it out both for the Truths sake and theirs to wit That themselves are in truth though not purposely and intentionally whereof in my own thought I freely acquit them yet really and eventually the great Promoters of the Roman Interest among us and that more ways than one First by putting to their helping hand to the pulling down of Episcopacy It is very well known to many what rejoycing that Vote brought to the Romish Party How even in Rome itself they sang their Io Paeans upon the tidings thereof and said triumphantly Now is the day ours now is the fatal Blow given to the Protestant Religion in England They who by conversing much with that Nation were well-acquainted with the fiery turbulent spirits of the Scotish Presbyterians knew as well how to make their advantage thereof and handled the matter with so much cunning by fomenting their Discontents underhand till they had framed them and by their means some of the same Party here to become the fittest Instruments for the carrying on of their great Designe And this I verily believe was the very Master-piece of the whole Plot. They could not but foresee as the Event hath also proved that if the Old Government a main Pillar in the Building were once dissolved the whole Fabrick would be sore shaken if not presently shattered in pieces and ruin'd things would presently run into Confusion Distractions and Divisions would certainly follow and when the Waters should be sufficiently troubled and mudded then would be their opportunity to cast in their nets for a draught c. Whoso pleaseth may read on and indeed the whole Preface is highly worthy to be read and judiciously considered especially at this Time FINIS A Catalogue of some Books printed for and sold by Jonathan Edwin at the Three Roses in Ludgate-street A Sermon preached on the Thirtieth of January 1678 9. being the Anniversary of the Martyrdom of King Charles the First of blessed Memory and published at the request of some Friends by Edward Pelling Rector of St. Martins Ludgate in quarto Ancient and Modern Delusions discoursed of in three Sermons upon 2 Thes 2. 11. concerning some Errours now prevailing in the Church of Rome by Edward Pelling Rector of St. Martins Ludgate in quarto The true Liberty and Dominion of Conscience vindicated from the Usurpations and Abuses of Opinion and Perswasion in octavo The Countermine or a short but true discovery of the dangerous Principles and secret Practices of the Dissenting Party especially the Presbyterians shewing that Religion is pretended but Rebellion is intended and in order thereto the Foundation of Monarchy in the State and Episcopacy in the Church are undermined in octavo The common Interest of King and People shewing the Original Antiquity and Excellency of Monarchy compared with Aristocracy and Democracy and particularly of our English Monarchy and that absolute Papal and Presbyterian popular Supremacy are utterly inconsistent with Prerogative Property and Liberty in octavo The Project of Peace or Unity of Faith and Government the onely Expedient to procure Peace both Forreign and Domestique and to preserve these Nations from the danger of Popery and Arbitrary Tyranny in octavo Two Sermons preached at the Funerals of the Right Honourable Robert Lord Lexington and the Lady Mary his Wife by Samuel Holden A. M. late of Lincoln-Colledge in Oxford and Chaplain to his Lordship deceased in quarto A Sermon preached July 17. 1676. in the Cathedral-Church of St. Peter in York before the Right Honourable Sir Francis North Lord Chief Justice of the Common Pleas and the Honourable Vere Bertie Esq one of the Barons of the Exchequer his Majesties Judges of Assize for the Northern Circuit By Thomas Cartwright D. D. and Dean of Rippon Chaplain in ordinary to his Majesty A Sermon preached before the King at Whitehal January the 9th 1675 6. by Thomas Cartwright D. D. Chaplain in ordinary to his Majesty FINIS