aggravate the faults of all that are against their way As if every infirmity were a crime and had no excuse yea they are oft glad to hear of some miscarriage in them for which they may speak against them And very readily take up such reports and are the willing-tongues of slanderous fame And in all this their faction maketh them impenitent For they think it tendeth to the disgrace of the other Party and so of their Cause which they account an errour and consequently that God hath use for their malicious Calumnies to his glory What company can you come into of forward Christians but they are talking against those of other parties except a few true entire Christians who are throughly possessed with the loving compassionate spirit of their Lord and have received the true impression of the Gospel And if you mark the cause you will find it as a sectarian spirit that prevaileth against the Catholick spirit of Christianity And in no sect more than in those that pretend to be the only Catholicks and to do all this against the Sectaries as such What bitter lies do the Popish sects under the name of Catholicks daily vent not only against Luther Calvin and other Reformers but any that stand against the peculiar interest of their party And they that can get the upper hand-and by worldly advantages become the domineering sect do think that thereby they are exempted from the name and number of sectaries and that all are sectaries that question their authority and do not absolutely obey them In all their discourse the stigmatizing of dissenters is an ordinary part One side reproacheth the other as Hereticks and Schismaticks And the other reproacheth them as hypocrites formalists and pharisaical persecutors And every party think that all this is a part of Christian zeal and if they did it not they should be guilty of lukewarmness and neutrality and consenting to the sins of others And thus the Church of Christ is engaged in a war against it self And when all men should know them to be Christs disciples by loving one another most men may perceive that they have too much contrariety to the Christian nature by their endeavouring to make each other odious And all because instead of distinguishing the members of the same Body by their several offices and degrees we are grown to make several Bodies of them and to set one part against another How many a Kingdomes conversion from Infidelity hath been hindered and how many a faithful Minister silenced or reproached and how many excellent Christians slandered and vilified and how many blamless customs forms and practises accused and how many infirmities aggravated as mortal crimes by a siding factious disposition and to promote the cause and interest of a Sect. Therefore as you love your integrity and peace keep up an impartial universal love and honour to all Christians as such and take heed of a dividing spirit DIRECT XX. Be very suspicious of your Religious passions and carefully distinguish between a sound and a sinful zeal lest you should father your sin on the spirit of holiness and think that you are most pleasing God when you offend him WE are seldome more mistaken in justifying our selves than in our Passions And when our Passions are Religious the mistake is both most easie and most perillous Easie because we are apt to be most confident and not suspect them the matter seeming so great and good about which they are exercised And Perilous because the greatness and goodness of the matter doth make the errour the greater and the worse I have shewed before how easie it is to think that our Religious passions are all the works of the spirit of God For we are apt to estimate them by the depth and earnestness which we feel But excellent persons have been here mistaken as Iames and Iohn were And not only so but when the passion is up the judgement it self is seldome to be far trusted For it inclineth us to err in all things that concern the present business Therefore still remember the difference between true zeal and false And know that he that is upright in the main and whose zeal for Christianity is sound may yet have much zeal that is unsound with it First It is an ill sign when your zeal is raised about some singular opinion which you have owned and not for the common salvation and substance of the Christian faith or practise Or at least when your odd opinion hath a greater proportion of your zeal than many more plain and necessary truths Secondly when your zeal is moved by any personal interest of your own By honour or dishonour By any wrong that is done you or any reputation of wisdome or goodness which lieth on the cause Or at least when your own interest hath too large a proportion in your zeal Thirdly when your zeal is more for the interest of your party than for the Universal Church and the common cause of Godliness and Christianity and can be content that some detriment to the whole may further the interest of the party Fourthly when your zeal tendeth to hurt and crueley and would have God rather to glorifie his Iustice by some present notable judgement than his Mercy by patience and forgiving And when your secret desire of fire from heaven or some destruction of the adversaries is greater than your desire and prayer for their conversion The sure mark of true zeal is that it is zealous Love It maketh you love your neighbours and enemies more fervently than others do But false zeal maketh you more inclined to their suffering and to reproach and hurt them Fifthly It is an ill signe when your zeal is beyond the proportion of your understanding And your prudence and experience is as much less than other mens as your zeal is greater True zeal hath some equality of Light and Heat Sixthly It is an ill sign when it is a zeal which is easily kept alive and hardly restrained For that sheweth the slesh and the Devil are too much its friends The true zeal of the spirit doth need the fuel of all holy means and the bellows of meditation and prayer to kindle it and all is too little to keep it up in the constancy that we desire But carnal zeal will burn of it self without such endeavours Seventhly It is an ill signe when some sect or false-teacher was the kindler of it and not the sober preaching of the truth Eighthly And it is an ill sign when it burneth in the same soul where lust and wrath and pride and malice burn And when it prospereth at the same time when the love of God and a heavenly mind and life decay The zeal of a sensualist of a proud man of a covetous man of a self-conceited empty person can hardly be thought a spiritual zeal 9. And it is an ill sign wâ—en it carrieth you from the holy rule and pretendeth to come from a spirit which will
not be tryed by the Scripture Or when it driveth you to use means which God forbiddeth in his Word and putteth you upon ways which the sealed Law and Testimony condemn It cannot be of God which is against Gods Word 10. Lastly it is a suspicious sign when it is contrary to the judgement experience and zeal of the generality of the most wise experienced tryed sober godly Christians and so to the ordinary working of Gods Spirit in other men who are as good as you For Gods Spirit is not contrary to it self By all these signs you may easily perceive how the dividing zeal of a Sect as a sect doth differ from the genuine Christian zeal The one is a zeal for some singular opinion The other is a zeal for Godliness and Christianity The one is kindled by some interest of our own religious reputation the other is kindled by the interest of the will and glory of God The one is for the strengthning of a Party The other is to increase the Church Universal and promote the common cause of Christianity even when some particular truth or duty is the Matter of it yet the general cause of godliness is the end The one is a burning hurting zeal even the same which hath made matter for so many Martyrologies and frightful Histories by inquisitions torments prisons flames massacreâ— and bloody wars And the same which hath silenced so many faithful Ministers and disturbed so many States and Churches The other is a zeal of Love which maketh men fervent in doing good to others The one causeth men to revile and despise and censure and backbite and zealously to make all dissenters seem odious that the hearers may abate their love to them The other maketh us value all that is good in others and to hide their nakedness and to make them better and to provoke the hearers to love and to good works The one tendeth to divisions and sidings and separations and distances from our brethren and to feed contentions The other is a zeal for unity amity and peace The one is the complexion of the weak and childish the proud and self-conceited the peevish and surly sort of Professours The other is the zeal of solid knowledge and of the prudent humble meek and well grounded sort of Christians The one is a zeal which flyeth most outward against the sins of other men and can live with pride and covetousness and selfishness and sensuality at home such serve not the Lord Iesus but their own bellies Rom. 16. 16 17. The other beginneth at home and consumeth all these vices in the heart and as zeal increaseth humility and meekness and love and self-denyal and temperance and heavenly mindedness increase The one is easily got and easily kept and hardly kept under O how easie is it to get and keep a contemptuous censorious backbiting dividing or persecuting â—eal But the other is not so much befriended by Satan or the flesh and therefore must be preserved by prayer and meditation and very great diligence How hard is it to keep up a zealous love of God and Man and a fervour in all our heavenly and spiritual desires Abate but your diligence and this will presently decay when the fierce contending hurting separating and persecuting zeal doth need no such fuel or labour to maintain it The one is kindled by the enflaming censures of some rash and passionate Preacher that knoweth better how to kill Love than to cause it or by the singular conceits of some Sectary or Divider or by the backbitings of some Doâ—g or malicious Calumniator The other is kindled by the humble and heavenly preaching of the Gospel and by the meditations on Christs example and a study to imitate him and his Saints in patience forbearance foâ—giving others and doing good The one is a zeal which carrieth men from the Scripture to pretenses of such revelations and inspirations and impulses as have no proof but the feeling and fancy of the person or at least to abuse the Word of God and plead it for that which it condemneth It provoketh men to some unlawful practâ—se under pretense of misinterpreted texts and of good ends and meanings The other still putteth you upon good and striveth against evil and goeth for tryal of every cause to the Law and to the testimony Lastly the one is a zeal which pretendeth the spirit and yet goeth contrary to the common workings of the spirit in the most part of the best and wisest Christians But the other is the common vital heat which animateth all the body of Christ and actualeth all his living members and keepeth up love and holiness in the Church and is the same in all humble heavenly Christians in the world It will be of great use to you in order to your own and the Churches peace to understand and observe the difference between these contrary sorts of religious zeal DIRECT XXI Lend not a patient ear to back-biters much less must you hastily believe them when they speak ill of others But shew your detestation of that sin though they should be most religious people that use it and do it upon a religious pretence I Do not say that it is always unlawful to speak that which is ill of another behind his back Sometime wicked men will take occasion to justifie sin it self by the advantage of a sinners name And sometime they will magnifie the vertues of some wicked man or of some of their sect on purpose to cast reproach on godliness or to make others odious by the comparison Yet in such cases we must repress their malignity more by a defensive than an offensive opposition But the usual course of back-biting in all sorts of men is sinful The back-biter how great or learned or religious soever is but the devils minister to preach down the love of others and to exhort you to hate your brother or to abate your charity to him And he that patiently hearkeneth to such is a partaker of their sin And he that believeth them hath taken the infection Most of our odious thoughts of others and our false and uncharitable censures do come in this way For the most part men censure and separate and persecute most where they are acquainted least but go by hear-say and judge of men by back-biters mis-reports And acquaintance and familiarity usually reconcileth them and sheweth them their errour You think it is a fair excuse for you when you either believe or report evil of another to say that you heard it from very honest and religious or reverend persons or you heard it from many and confidently uttered But God hath not allowed you to receive back-biters because they are godly or because they are many This very age and time doth experimentally confute this excuse In which it is so common a thing for false reports and news to be uttered with confidence and that by multitudes and many of them religious and yet neither truth nor ground
testimony for it in the world And Gods promise of reward doth tell you that you labour not in vain Is that in vain which Heaven is promised to Quest. But what is it that you would have 〈◊〉 do for Love and Peace and against the contraries Answ. First Preach and write if it be your calling Secondly Let the cause of Love and Peace be much in your secret and open prayers to God Thirdly Instruct all that learn of you with principles of Love and Peace and labour to plant them deep in their minds and make them as sensible of the evil of the contraries as they are of any other sin Unless Divines and Parents do take the way to bring up the people and children under this kind of doctrine that Love and peace may become their Religion the Church is never like to be recovered Fourthly In all your conference labour seasonably and prudently to inculcate these matters on the hearers minds and to bear your testimony against cruelty and division Fifthly Put such books into peoples hands as plead best the cause of Love and Peace Among others get men to read these Bishop Usher's Sermon on Eph. 4. 3. at Wansted before King Iames Bishop Hall's Peace-maker Mr. Ieremiah Burroughs of Heart-divisions and Mr. Stillingsteet's Irenicon and all Mr. Duries Sixthly Disgrace not your Doctrine by the badness of your own lives but be as much more Holy than them as you are more Peaceable that they may see that it is not a carnal unholy Peace that you desire But these things belong to the following Directions Finally Brethren farewel Be perfect be of good comfort Be of one mind Live in Peace And the God of Love and Peaâ—e shall be with you 1 Cor. 13. 11. Phil. 4. 9. 1 Thes. 5. 23. And the God of Peace shall bruise Satan under your feet shortly Rom. 16. 20. Now the God of Peace be with you all Amen Rom. 15. 33. Martyrdome for Love and Peace is as honourable and gainful as Martyrdome for the Faith Part. II. DIRECTIONS TO THE PASTORS HOW TO Esteem and use Christs Flock EVEN The weak ones and the quarrelsome Children And what must be done by themselves in the first place both to prevent and heal DIVISIONS THe Practise of which the Author doth humbly and earnestly beg of them as with tears upon his knees for the sake of Christ that purchased the weakest with his blood for the sake of those that must live in peace with Christ for ever for the sake of those who are in danger of turning to Popery or contemning Godliness through the scandal of our Divisions to their own damnation for the sake of these poor distracted Churches for the sake of the King that he may have the comfort of Governing a quiet and united people and for their own sakes that they may give up their account with joy to the chief Shepherd and Bishop of our souls and not with terrour for the consuming and scattering of his flock And that he may both begin and end with Divine Authority the Author humbly beggeth of them all that England may but SEE and FEEL that the PASTORS do VNDERSTAND BELIEVE CONSIDER and OBEY that will of God which these following Texts of Scripture do express Psal. 15. 4. In whose eyes a vile person is contemned but he honoureth them that fear the Lord. Math. 25. 40 45. Verily I say unto you in as much as ye did it not to one of the least of these my Brethren ye did it not to me Math. 18. 6 10. But who so shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the Sea Take heed that ye Despise not one of these little ones for I say unto you that in Heaven their Angels do alwayes behold the face of my father which is in heaven II For the Son of man is come to save that which was lost 2 Cor. 4. 3. But if our Gospel be hid it is hid to them that are lest 1 Cor. 9. 16. For necessity is laid upon me yea wo is unto me if I preach not the Gospel Act. 20. 20 24 28 33. I have taught you publickly and from house to house But none of these things move me neither count I my life dear unto myself so that I might finish my course with joy and the ministry which I have received of the Lord Iesus Take â—eed therefore to your selves and to all the flock over which the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his own blood I have coveted no mans silver or gold or apparel 1 Pet. 5. 2 3. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly nor for filthy lucre but of a ready mind neither as being Lords over Gods heritage but being ensamples to the flock And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away Luk. 22. 24 25. And there was a strife among them which of them should be accounted the Greatest And he said unto them The Kings of the Gentiles exercise Lordship over them and they that exercise authority upon them are called Benefactors But ye shall not be so but he that is greatest among you let him be as the younger and he that is chief as he that doth serve I am among you as he that serveth 1 Thes. 5. 12 13. Know them which LABOUR AMONG you and are over you in the Lord and admonish you and esteem them very highly in Love for their WORK sake and be at peace among your selves 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double honour Especially they who labour in the WORD and DOCTRINE Phil. 1. 15 16 17 18. Some indeed preach Christ even of envy strife and some also of good will The oâ—r preach Christ of contention not sincerely supposing to add affliction to my bonds What then Notwithstanding every way whether in pretence or in truth Christ is preached and I do therein rejoyce yea and will rejoyce Act. 28. 30 31. And Paul dwelt two whole years in his own hired house and received all that came in unto him preaching the Kingdome of God and teaching those things which concern the Lord Iesus Christ with all confidence no man forbidding him Rom. 14. 1 2 3 4. Him that is weak in the faith receive ye but not to doubtful disputations For one believeth that he may eat all things Another who is weak eateth herbs Let not him that eateth despise him that eateth not And let not him which eateth not judge him that eateth For God hath received him Who art thou that judgest another mans servant To his own Master he standeth or falleth yea he shall be holden up For God is able to make him stand One man esteemeth one
forbidding us to speak to the Gentiles that they might be saved to fill up their sin alway for the wrath is come upon them to the uttermost ☞ Luk. 9. 54 55. Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did But he turned and rebuked them and said ye know not what manner of spirit ye are of for the son of man is not come to destroy mens lives but to save them I conclude as I began that the consciousness of our own ordinary and lamentable infirmities and the greatness of the Churches sufferings thereby in all fore-going ages and in this will condemn us of impudent self-ignorance if Ministers be not compassionate and tender towards the weaknesses of the people who cannot be expected to equal them in knowledg Alas Brethren what are we even after so many years study preparation that we should be supercilious and cruel to the infirm what difficulties puzzle us what a loss are we at in our ordinary studies How weakly do we preach and pray and write How easily do we see this in one another as our mutual censures and severities shew Who troubled Paul and the first Churches but erroneous Teachers Who prated malitiously against Iohn and cast out the brethren but a Diotrephes Who brought in the errours of the Millenaries the corporeity of Angels the errours of the Arrians Eunomians Nestorians Eutychians Macedonians and almost all the rable ine Epiphanius Augustine and Philastrius but Bishops or Presbyters Who have caused and kept open the wounds of the Churches of the East and West so long Who introduced all the errours about praying for to the dead c. that are in most of the Liturgies of the Churches in East and West And all the errours that are found in so many Councils and Confessions of Churches and in so many Volumes of Controversie as are extant Who set up the Roman Usurpation and Tyranny Who set up the Papal power above Princes and determined in the Laterane Council for their power to depose them and alienate their dominions Who set up Usurpers and raised wars against Emperors and Kings upon these grounds Who brought in Transubstantiation with the rest of the Roman absurdities Who have been the Masters of the bloody Inquisitions And who hindereth the preaching of the pure doctrine of the Gospel in all the Romanists dominions Is it not an erroneous Clergy You 'l say Those are Papists and so are not we Ans. No God forbid we should But they are a mistaken Clergy which sheweth us that the Clergy are as liable to be dividers and troublers of the Church as the Laity are and have done much more If any hence would infer that the Pastors must be vilified or deprived of their just liberties and power I would more largely tell such a one that it is also the Clergy that have opposed all these Heresies and sins and that have maintained obedience to Princes and that have preserved the Scriptures and the Christian saith and that have been the salt and lights of the world without whom Christianity never long continued in any nation And that have been the chief instruments of bringing all the souls to Heaven that have passed thither from the militant Church But I have done this in two sheets for the Ministery long ago So that our faults consist with the honour of our function and of our necessary labours and with the praise of the more blameless And even so though the peoples weakness and inclinableness to unwarrantable separations and schisms be blameworthy as a fruit of their infirmity and injudiciousness Yet must we remember that they are the members of Christ and we must â—ot deny his interest in them nor judge or use them hardlier than Christ himself hath done or alloweth us to do But study his Love and tenderness and forbearance that we may follow him in serving him and not follow our uncharitable passions and call it a serving of him who liketh no such hurtful service He that loveth Christ in none of his Infants or weaker members but in the strong and more prudent sort alone doth love him in so few that he may question whether he loveth him indeed at all And whether ever he shall hear In as much as ye did it to the least of these my brethren ye did it unto me April 14. 1668. The way of Division by Violence I. Depart from the Apostolical primitive simplicity and make things un-necessary seem necessary in Doctrine Worship Discipline and Conversation II. Endure no man that is not of your mind and way But force all tâ— concord upoâ— these terms of yours what ever it cost III. â—rand all Dâ—â— â—ters with the 〈…〉 maticks â—â—ereticks or â—â—ditious Reâ—els that the◠〈◊〉 become â—teful to high â—nd low IV. When this â—ath greatly â—ncreased their â—isaffection to â—ou accusâ—â—heir Religioâ— of all the expressions of that disaffection to make iâ— odious also V. Take thosâ— for your enemies that arâ— their friends â— those for your friends which are their enemies And cherish those be thâ—y never so bad that will be against them and help you to rooâ— them out But remember that for all this you must come to judgement And read these following words of Mr. R Hookers which he useth of some part of the History which out of Sulpitius I before mentioned Eccles. Pâ—l Epist. Dedic The way of Peace by Love and Humility I. Adhere to the ancient simple Christianity and make nothing necessary to your Concord and Communion which is not necessary II. Love your neighbors as your selves Receive those that Christ receiveth and that hold the necessaries of Communion be they Episcopal Presbyterian Independants Anabaptists Arminians Calvinists c. so they be not proved Heretical or wicked III. Speak evil of no man and especiaâ—ly of Dignities Ruâ—lers Revile not when you are reviled speak moâ—â— of the good that is in Dislenters and do them all the Good you can IV. If any wrong you be the more watchful over your passions opinions and tongues lest Passion carry you into extreams Love your enemies â—less them that curse you do good to themâ—hat â—hat hate you and â—ray for them that despâ—ghtfully use you and persecute you And do noâ— evil â—hat good may come by it V. Impartially judg of men by Gods inâ—erest in them and â—ot your own or your parties Reprove the wayes of Love-killers and Backbiters and let not the fear of their Wrath or Censures carry you into a compliance with them or cause you by silence to encourage them But rejoyce if you should be Martyrs for Love and Peace For Blessed are the â—eek for they shall inherit the earth Blessed are the Peacemakers for they shall be called the children of God Blessed are they which are persecuted for Righteousness sake for theirs is the Kingdome of heaven The way of Division by Separation I. Depart from the Apostolical Primitive simplicity on pretence
of strict observing it And make New Duties and new sins which scripture makes not such II. Account all those ungodly that use set prayers or worship not God in the same manner as you do III. Brand all Dissenters with the odious names of graceleâ—s formaâ—ists That you may make them all seem unlovely to others IV. When this hath stirr'd them up to wrath call them wicked persecutors and have no communion with them V. Backbite and reproach all those as Compliers with sin or such as strengthen the hands of the wicked and the persecutors who would recal you to Love and Humility And cherish all sects be they never so erroneous or Passionate that will take your part and speak against them But First when the Wrath which you thus kindled hath consumed you Secondly or your Divisions crumbled you all to dust Thirdly and your scandals hardened men to scorn Religion to their damnation remember Wo to the world because of offences and wo to him by whom offence cometh Read Act. 20. 30. 1 Cor. 1. 10. 13. 3. 3. Rom. 16. 17 18. Iam. 3. 13 14 15 16 17. Study these on your knees I deny not but that our Antagonists in these Conâ—roversies may peradventure have met with some not â—nlike to Ithacius who mightily bending himself by â—â—ll means against the Heresie of Priscillian the haâ—red of which one evil was all the vertue he had ☜ became so wise in the end that every man carefull of vertuous conversation studious of the Scripture and given to any abstinence in diet was set down in his Kalender for suspected Priscillianist◠☜ For whom it should be expedient to approve thâ—ir soundness of faith by a more licentious and loose behaviour ☜ Such Prâ—ctors and Patrons the truth might â—are Yet is not their grossness so â—â—â—â—llerable as on the contrary side the scurrilous and more than satyrical immodesty of Marrinism the first published schedules whereof being brought to the hands of a grave and very honourable Knight with signification given that the Book would refresh his spirits he took it saw what the title was read over an unsavoury sentence or two and delivered back the Libel with this answer I am sorry you are of the mind to be solaced with these sports and sorrier you have herein thought my affection like your own FINIS Errata P Râ—f p. â— lin 23. for 〈◊〉 read not pag. 〈◊〉 l. 27. for enâ—â—ameâ—r enslave Contents p. 1. l. 14. dele to be p 2 l. 3. for timer true p. 3. l. 3. for own Church read outward Church p. 6. l. 28. for Solomons knowledge r. common knowledge p 7. l. 11 for their r. then p. 17. l. 32. r. christianity p. 26. l. 11. for moved r. proved p. 〈◊〉 15. for sâ—em r. serve p 9. l. 27 for they read the p. 95 〈◊〉 26. dele in p. 132. l. 19. read â—word thâ—m p. 144. l 11. for ever r. even p 162. l. 26. for them 〈…〉 p. 165. l. 4. for Historical read Histerical p. 16â— l. 1. read reveal 〈◊〉 p. 16â— l. penultu for is read in p. 180. l. 30 dele be p. 181 l. â— dele time p. 183. l. 20. read 20 years p 185. l. 30 read deâ—ectiâ—e p. 21â— l. 15. read 〈◊〉 p. 221. l. â— read 〈◊〉 taâ—â— p. 13â— l. â— read Independency p. 170. l. 13. read appealed p. 298. l. 27. for be read become A Catalogue of Books written and published by the same Author 1. THE Aphorisms 2. The Saints Everlasting rest in quarto 3. Plain Scripture proof of Infant Church-membership and Baptism in quarto 4. The right Method for a setled Peace of Conscience and Spiritual Comforts in thirty two Directions in octavo 5. Christian Concord or the Agreement of the Associated Pastors and Churches of Worcestershire in quarto 6. True Christianity or Christ Absolute Dominion c. in two Assize Sermons preacht at Worcester in twelves 7. A Sermon of Judgement preacht at Pauls London Decemb. 17. 1654. new enlarged 12o. 8. Making light of Christ and salvation too oft the issue of Gospel-Invitations manifested in a Sermon preached at Lawrence Iury in London in octavo 9. The Agreement of divers Ministers of Christ in the County of Worcester for Catechiâ—ing or Personal Instructing all in their several Parishes that will consent thereunto containing 1. The Articles of our Agreement 2. An Exhortation to the People to submit to this necessary work 3. The Profession of Faith and Catechism in octavo 10 〈…〉 The Refoâ—med Pastorâ— shewing the nature of the Pastoral work especially in private Instruction and Catechizing in octavo 11. Certain Disputations of Right to Sacraments and the true nature of visible Christianity in quarto 12. Of Justification four Disputations clearing and amicably defending the Truth against the unnecessary Oppositions of divers Learned and Reverend Brethren in quarto 13. A Treatise of Conversion preached and now published for the use of those that are strangers to a tâ—ue Conversion c. in quarto 14 One sheet for the Ministery against the Malignants of all sorts 15. A winding-sheet for Popery 16. One sheet against the Quakers 17. A second sheet for the Ministery c. 18. Directions to Justices of Peace especially in Corporations to the discharge of their duty to God c. 19 The crucifying of the World by the Cross of Christ c. in quarto 20. A call to the Unconverted to Turn and Live and accept of mercy while mercy may be bad as ever they would find mercy in the day of their extremity From the Living God To be read in Families where any are unconverteâ—◠〈◊〉 21. Of saving Faith That it is not only gradually but specifically distinct from all Common Faith The Agreement of Richard 〈◊〉 with that very Learned consenting Adversary that hath maintained his Assertion by a pretended Consuâ—ation in the end of 〈◊〉 Shepheards Book of Sincerity and Hypocâ—â—â—â— in quarto 22. Directions and Perswasionâ— to a sound Conversion c. in octavo 23. The Grotian Religion discovered at the invitation of Mr. Thomas Pierce in his Vindâ—cation With a Preface vindicating the Synod of Dore from the calumnies of the new Tiâ—â—nus and David Peter c. and the Puritans and Sequestrations c. from the censures of Mr. Pierce in 〈◊〉 24. Confirmation and Restauration the necessary means of Reformation and Reconciliation c. in octavo 25. Five Disputations of Church-Government in quarto 26. A Key for Catholicks to open the jugling of the Jesuites and satisfie all thaâ— are but truly willing to understand whether the cause of Roman or Reformed Churches be of God and to leave the Reader utterly â—nexcusable that after this will be a Papist in quarto 27. A Treatise of Self-denial in quarto 28. His Apology against the Exceptions of Mr. Blake Kendal Crandon Eires L. Moulinâ— in quarto 29. The unreasonableâ—ess of Infidelity in four partâ— c. in octavo 30. The Worcester-shire 〈◊〉 to the Parliament for the Ministery