more liberall bands the cords of a man the bands of love ingenuous commands such as of our selves we cannot but judge best to be done and most agreeable to our reasonable natures and to them added as to children the promise of an eternal inheritance upon our obeying of him and for the punishments now left in his Church they are not those servile of stoning and the like but paternal such as toward children removing them from the Table of the Lord by such fatherly discipline frownes and chastisements to reforme them see Theophylact. And so his dealing with us is as with children adopted and received into the family paternal and gracious by which we are allow'd to come unto God as to a father to expect all fatherly usage from him grace and assistance to doe what he now commands us to doe and the reward of eternall blisse able infinitely to outweigh all the carnal pleasures and delights of sin that can solicite us to the contrary And so this is infinitely an happier condition then that servile condition of the Jewes of being bound to doe things which had no goodnesse in them but as they were commanded and had no promise of heaven upon the performing them but punishments upon the non-performance 16. The Spirit it self beareth witnesse with our spirit that we are the children of God Paraphrase 16. And this condition and manner of God's dealing with us under the Gospel see Lu. 9. Note d. is on God's part a sure evidence to our consciences if our filial obedience and being wrought on by these means be the like evidence on our parts that we are more then servants which was the highest that that kind of legall obedience could pretend to even sons of God 17. And if children then heirs heirs of God and joynt-heires with Christ if so be that we suffer with him that we may be also glorified together Paraphrase 17. And if sons then according to the customes of all nations see note c. heirs of heaven heirs indeed of God the Father and coheirs with Christ coming to the inheritance after the same manner that Christ did to wit by sufferings v. 29. which are proper for sons also to suffer first with Christ and then to reigne with him 18. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Paraphrase 18. And when I mention sufferings which as filial chastisements must be expected by us from our father the sufferings which at this time lie upon us Christians I must not be thought to look upon them with any sadnesse even in respect of this present life for whatever our sufferings are the deliverance is likely to be so much the more eminent and illustrious and glorious toward us that firmly adhere to Christ perhaps in this life in rescuing us while the Jewes that persecute us and all others that joyn with them are destroyed but most certainly in another that our sufferings will not be thought to bear any the slightest proportion with them 19. For the earnest expectation of the note e creature note f waiteth for the note g manifestation of the sons of God Paraphrase 19. For all the Gentile world are now attending or waiting as it were to see what you Jewes will doe who of you be true sons of God who not that is who will now accept and embrace the faith of Christ who will not their happinesse depending punctually upon the issue of this 20. For the creature was note h made subject to note i vanity not willingly but by reason of him who hath subjected the same in hope Paraphrase 20. For the heathen world hath for these many years been for the generality of them enslaved to Satan and by him to that wretched miserable estate of ignorance and Idolatry and all those vain and unclean bestiall worships and so as many as have gone on in those vile courses have been involved also under that desperate impossibility as to the eye of man of recovering to the least degree of bliss And all this not absolutely willingly or upon their own free choice but by the devils imposing it on them as an act of religion a concomitant and effect of their idol-Idol-worships see note g. in which he commanded all these villanies This makes it reasonable to suppose of these heathens that they are willing to be rescued from lving any longer under these slaveries and the Gospell was the onely means to do that Thus much of the verse seemes to be best put in a parenthesis that so that which follows may connect the 19. with the 20. verse thus The creature attends the revelation of the Sons of God In hope 21. Because the creature it self also shall be delivered from the bondage of note k corruption into the glorious liberty of the children of God Paraphrase 21. That they also the very heathens shall by the Gospell and the grace of Christ be rescued from those courses of sinne to which they have been so long inslaved into that glorious condition not onely of free men redeem'd by Christ out of that bondage to Satan to live and amend their lives but even of Sonnes of God to have right to his favour and that immarcessible inheritance attending it 22. For we know that the whole creation groaneth and travaileth in pain together untill now Paraphrase 22. For this is visible enough every where in our preaching that the Gentiles are very forward to receive the Gospell when they hear it while ye Jewes generally reject it and so the Gentile world is as it were in pangs of travaile ever since Christ's time till now ready to bring forth the sons of God the true children of faithfull Abraham when the Apostles who must midwife out this birth shall but preach unto them Act. 28. 28. 23. And not onely they but our selves also which have the first fruits of the Spirit even we our selves groan within our selves waiting for note l adoption to wit the note m redemption of our body Paraphrase 23. And as the Gentile world do earnestly expect this discovery v. 19. who of you Jewes will receive Christ who not that they may reap their advantage by it have the Gospell freely preached to them so they that have received the faith that are already converted and so have not that want of the preaching or revealing of it have yet another advantage of this revelation viz. to have their persecutions at an end which shall be according to Christ's promise as soon as Christ hath been preached over all the Cities of Jewry Mat. 10. 23. and so even we our selves waite for this season and groan in the mean while under the persecutions expecting one kinde of adoption deliverance from servitude and oppressions the rescuing our outward man out of the afflictions which encompass us at the present see v. 18. and deliverance from which 't is
of Christ and the deliverance of the persecuted Christians by the destruction of their enemies And so here the Context makes it clear that by Christ all Christians are to be understood circumcised or not Jewes or Gentiles so if ver 17. the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be to be retained it must be understood of the whole body joyned with the head the Christians or all faithfull people with Abraham the father of all such for to them was that covenant established and those promises made But those words are left out in the Kings MS. and so it seems most probable they should be and then the sense will be clear that the covenant was established by God to Abraham CHAP. IV. 1. NOw I say that the heir as long as he is a child differeth nothing from a servant though he be lord of all 2. But is under tutors and governours untill the time appointed by the father Paraphrase 1 2. Now as it is of heirs to estates among men when though their fathers are dead they are in their minority they are governed by guardians and their estates ordered for receits and expences by stewards till the time come after which either their father in his will or else the laws of the land put them in their own power and free them from guardians though all this while they are owners of their whole estates 3. Even so we when we were children were in bondage under the elements of the world Paraphrase 3. So was it with us children of Abraham and of God we were obliged to observe those first rudiments of the worship of God in the Jewes religion see note on Col. 2. b. with which God would have men brought up and exercised to the more sublime pure way of serving him 4. But when the fulnesse of the time was come God sent forth his Son made of a woman made under the Law 5. To redeem them that were under the Law that we might receive the adoption of sons Paraphrase 4 5. But when that time was come v. 2. wherein God saw it fit to remove the guardian of the heir that is to lay the Mosaical Law aside then God sent his own Son in humane flesh who submitted to and performed the whole Law to redeem us out of that slavery of Mosaical performances and to receive us into participation of the promises made to Abraham that is to justification without those legal observances and he at his parting from the world finally removed all those obligations from the Christians shoulders nailed those ordinances to his crosse abolished them by his death Ephes 2. 14 c. 6. And because ye are sons God hath sent forth the Spirit of his Son into your hearts crying Abba father Paraphrase 6. And that you are sons appears by this that God hath sent his Spirit into your hearts giving you power and authority to call upon God and make your addresses to him not onely as your God but your father the Gospel assuring you that ye are no longer in that servile condition bound to legal obediences but that God will deal with you according to the promises made to Abraham and his seed justifie you upon the Gospel-terms of faith without the deeds of the Law 7. Wherefore thou art no more a servant but a son and if a son then an heir of God through Christ Paraphrase 7. So that you are no longer enslaved to those Mosaical performances but are put into the state of sons and consequently through faith in Christ you are sure of justification according to the promises made to Abraham 8. Howbeit then when ye knew not God ye did service unto them which by nature are no gods Paraphrase 8. In time of your heathenisme before your conversion to Christianity ye served idols and were farre from thinking your selves obliged to the Mosaical Law knowing and consequently heeding nothing of it 9. But now after that ye have known God or rather are known of God how turn ye again to the weak and beggerly elements whereunto ye desire again to be in bondage Paraphrase 9. But now that you have converted to Christ or rather are prevented by God and called to this sonship when you were not a looking after it but lay immersed in idolatry what reason is there or how comes it to passe that now being Christians and so obliged to no part of the Jewish Law whose Proselytes ye are not ye should make another change so extremely to the worse for your selves in falling to the Mosaical performances from which Christian religion hath freed those which were before obliged to them that is the Jewes themselves and which now Christ is come the substance of those shadows have nothing in them for which they should be valued and resolving to be servants still in despight of that liberty of sons that Christ hath given you 10. Ye observe daies and months and times and years Paraphrase 10. Ye observe the Mosaical ceremonies see note on ch 3. a. sabbaths and new moons and solemn feasts and anniversary feasts or those that return every seventh and every fiftieth year sabbaticall years or Jubilees after the same manner that the Jewes before Christ thought themselves obliged to observe them 11. I am afraid of you lest I have bestowed upon you labour in vain Paraphrase 11. These practices of yours make me fear that the Gospel by me preached will soon be lost among you 12. Brethren I beseech you be as I am for I am as ye are ye have not injured me at all Paraphrase 12. I pray follow my example for I did once place my trust in the Law for justification And I beseech you doe not think that 't is out of any ill affection that I write this I have not been at all provoked by you nor consequently is it imaginable that I should mean you malice or desire to bring on you persecutions to no purpose the avoiding of which is the only bait which the Gnosticks make use of to seduce you 13. Ye know how through note a infirmity of the flesh I preached the Gospel unto you at the first Paraphrase 13. Nay why should this fear so trouble you now more then formerly it did You know and cannot but remember that when I formerly preached unto you I was persecuted for my doctrine 14. And my temptation which was in my flesh ye despised not nor rejected but received me as an Angel of God even as Christ Jesus Paraphrase 14. And you then were not at all moved by that discouragement to despise me or my preaching but received me with all the respect and belief and chearfulnesse imaginable 15. Where is then the blessednesse that you spake of for I bear you record that if it had been possible you would have plucked our your own eyes and have given them to me Paraphrase 15. And then how happy did you think your selves that you had such an Apostle What would you not
The use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 law in the new Testament is very observable and the several notions of it may perhaps be reducible to two heads for first it signifies in one general notion the whole way of oeconomy among the Jews under the old Testament taken precisely by it self without opposition to the reformation wrought after by Christ that way that men were then put into in order to their eternal weal. Thus in this chap. v. 17. I came not to dissolve the law c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to perfect it i. e. not to destroy or pull asunder that former fabrick under the old Testament but to reform and improve it in some things wherein it may be better And so v. 18. when he saith One Iota or title shall not passe from the law till all be done i. e. till the end of the world and again v. 19. when of him that looseth any of the least of these commandements he saith that he shall be the least in the kingdome of heaven 't is clear that the law there signifies the old Testament-course the religion of the former age which indeed Christ came to review and reform to bring substance in stead of shadows to make clearer revelations clearer or higher promises and precepts which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up but not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pull asunder or dissolve it This Justin Martyr excellently sets down in his discourse with Tryphon the Jew Something 's there were saith he not only permitted as that of divorce c. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained and appointed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of the hardheartednesse of that people as Circumcision and other such outward observances to interpose some checks or stops in their course of carnality and impiety that they were so bent to that they would not mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those eternal and natural rules of justice and piety Now these things being thus required of them by the Law of Moses they again abused contrary to Gods design placed all piety in those external performances and neglected the natural justice and piety signified and meant by God to be secured and not betrayed by them This therefore Christ comes to reform to require the substantial duties in stead of the shadows that darkly signified them and all the changes wrought by Christ were of this nature Reformations And so we know pulling out weak or broken Timber in a building and putting in better and stronger is not pulling down of a house but only repairing it so farre was Christs design from destroying of it And it is observable that in that place of v. 17. the Prophets are added to the Law and so both in that and many other places the Law and the Prophets together signifie the religion of the former age simply taken as that differs from Christianity which was the altering some things in it to the better reforming and mending of it so Mat. 7. 12. This is the law and the prophets i. e. this is a prime part of the Jewish religion or doctrine and c. 11. 13. the Prophets and the Law prophesyed till John i. e. the Jewish religion continued in every part till John the Baptist and Luke 16. 16. the same is again repeated and Matth. 22. 40. all the law and the prophets i. e. the whole doctrine of that religion Thus Mat. 12. 5. 22. 36. and 23. 23. Luke 2. 22 23 24 39. Luke 10. â—6 and 16. 17. and 24. 44. and so generally throughout all the Gospels and most places in the Acts it signifies viz. the religion of the Jews only with this difference that sometimes the context pointeth to one part of it sometimes to another but to any of these parts still as they are in conjunction with the other parts and so with the whole body of their religion In the Epistles and perhaps in some of the places of the Acts as when there is mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zelotes of the law and the like some variation may be observ'd and that will give us the second notion of the word as 't is set opposite to the Gospel For though Christ had told them and that most truly that he came not to destroy the law but only to reform and perfect it in all respects yet such was the blindnesse and obstinacy of the Jewes and their zeal for every ceremony in the Law and their pride in discriminating themselves from all other men by that privilege of having and observing the Law just as 't was given to Moses i. e. the Jewish religion in every title that when Christ would make reformations telling them the true significations of their types and giving them substance for shadowes they look'd upon Christ and his Disciples after him as enemies of the religion of the Jewes and set up their more imperfect legal observances which were only burthens to exercise and imploy them in time of their minority and had nothing of real good in them and might well be left off especially when God in Christ declared his will that they should and gave excellent moral substantial precepts in stead of them against all Christs scheme or form of reformation Which dealing of theirs was the same in effect as if that God that first design'd the frame of the Temple should after appoint some little things to be alter'd in it very much to the better from that which was lesse to that which were more useful and agreeable and to that end to pull out some little pins to take down some partitions and the like to take off Wood and put Gold in stead of it and the people that first received that Temple from God and observed and valued it only for his sake should now oppose the so useful alterations and reformations as destructive to this Temple of Gods erecting and be zealous for the punctual retaining of that old form against God himself in this new designation This was the practice of the Jewes generally in Christs time nay even of a great number of those that had received and beleived on Christ for though they rejected not what he taught but followed him became his Disciples took him for and clave to him as the Messias yet many of them especially those that had any thing of the Pharisee in them before their conversion would have all the Mosaical rites observed by all Christians Acts 15. 2. Which was in effect as if they should accept of a reformation and embrace all the new things which Christ brought in but withall require to keep all the old ones too those which he took out to put those in in the stead Or as if he that had his burthen made easier by God should call for his harder heavier burthen again and oppose God and all his faithful servants nay persecute them as the zealous Judaizing Christians and Gnosticks after did because they would not agree with
when the eighth day was come wherein 't was the law and custome for children to be circumcised and named he was circumcised and his name imposed on him which was Jesus according as he had been 22. And when the dayes of her purification according to the law of Moses were accomplished they brought him to Jerusalem to present him to the Lord Paraphrase 22. they brought him as their first-born to present him to the Priest and then to redeem him as Num. 18. 15. is appointed 23. As it is written in the law of the Lord Every male that openeth the womb shall be called holy to the Lord. Paraphrase 23. According to that law given to the Jews that as the first-born male of other creatures so the first-born son in remembrance of Gods slaying all the first born of the Aegyptians to deliver them should be consecrated to God Exod. 13. 3. and since the Levites were by God taken in stead of the first-born it is to be redeemed Num. 3. 12. 46. 24. And to offer a sacrifice according to that which is said in the law of the Lord a pair of turtle doves or two young pigeons Paraphrase 24. And then for her own purification after child-birth Lev. 12. 6. to offer her pair of turtles being not able to offer a lamb which is an argument that the Magi had not yet brought their presents Mat 2. 11. according to the commandement of God that he which is not able to bring a lâ—mb shall bring a pair of turtles c. Lev. 12. 8. 25. And behold there was a man in Jerusalem whose name was Simeon and the same man was just and devout waiting for the consolation of Israel and the holy Ghost was upon him Paraphrase 25. an upright and godly man looking for and expecting the coming of the Messias see v. 38. whether in a spiritual onely or as most expected in a temporal kingdom to restore their liberty to the Jews 26. And it was revealed unto him by the holy Ghost that he should not see death before he had seen the Lord's Christ Paraphrase 26. And he had received revelation from the holy Ghost that before he died the Messias should come and he should see him 27. And he came by the Spirit into the Temple and the parents brought in the child Jesus to do for him after the custome of the Law Paraphrase 27. And at this very time he came by the guidance and dictate of the Spirit into the Temple and when Joseph and Mary brought in Jesus to perform those things which were according to the law usual to be done 28. Then took he him up in his armes and blessed God and said Paraphrase 28. recited this hymne 29. Lord now lettest thou thy servant depart in peace according to thy word Paraphrase 29. Lord now thou hast fulfilled thy promise revealed to me v. 26. I am heartily content to die 30. For mine eyes have seen thy salvation Paraphrase 30. For I have with these fleshly eyes of mine beheld the Messias 31. Which thou hast prepared before the face of all people Paraphrase 31. Whom thou hast so long promised and at last exhibited in the sight of all the congregation 32. A light to lighten the Gentiles and the glory of thy people Israel Paraphrase 32. A light afforded to the Gentile world Isa 49. 6. to reveal to them Gods righteousnesse or the way of living which will be acceptable to God Psal 116. 18. and after he hath reformed the religion of the Jews taught them the substantial in stead of the Ceremonial observances to bring the Gentiles to the receiving of that religion and so to bring much glory and honour to that nation to those at least thaâ— do receive him or in case they will do so 33. And Joseph and his mother marvailed at those things which were spoken of him 34. And Simeon blessed them and said unto Mary his mother Behold this child is set for the fall and rising again of many in Israel and for a sign which shall be spoken against Paraphrase 34. is appointed by God to be a means of bringing punishment and ruine upon all obdurate impenitents and on the other side to redeem restore recover those that will be wrought on by him throughout all this people and he shall be vehemently opposed so holy and severe in his precepts and practise that he shall be a butt or sign such as are mention'd Isa 8. 18. a mark for all obdurate sinners to set themselves against 35. Yes a note f sword shall pierce through thy own soul also that the thoughts of many hearts may be revealed Paraphrase 35. And that opposition shall bring upon thee either death it self or some sore affliction that the machinations and designes of men see note on Mat. 15. e. which are now kept secret may come forth and be discovered by their dealings with him by the judgments which they passe upon him some receiving him as the Messias others not See note on Rom. 8. f. 36. And there was one Anna a prophetesse the daughter of Phanuel of the tribe of Aser she was of a great age and had lived with an husband seven years from her virginity Paraphrase 36. very old and had lived in the matrimonial estate but seven years unto which she came a pure virgin 37. And she was a widow of about fourscore and four years which departed not from the Temple but note g served God with fastings and prayers night and day Paraphrase 37. And being now a widow of about 84 years old she constantly frequented the Temple see note on Act. 1. d. and performed all acts of piety praying and fasting constantly at the prescribed and accustomed seasons of performing those duties fasting twice a week see c. 18. 12. and observing the dayly houres of prayer 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Paraphrase 38. sang an hymne to him and expresly affirmed him to be the Messias and this she did to all those in Jerusalem which expected the coming of the Messias See v. 25. 39. And when they had performed all things according to the Law of the Lord they returned into Galilee to their own city Nazareth Paraphrase 39. they returned to Bethlehem and there continued till they were warned to remove into Aegypt Mat. 2. 14. from whence returning they came to their own dwelling at Nazareth in Galilee Mat. 2. 23. 40. And the child grew and waxed strong in spirit filled with wisdome and the grace of God was upon him Paraphrase 40. And Jesus grew in stature of body and faculties of mind his divine Spirit assisting and strengthning his natural faculties and was indued with great wisdome through the grace and power of Gods Spirit upon him 41. Now his parents went to Jerusalem every year at the feast of the Passeover 42. And when he was twelve years old they went
〈◊〉 to receive So by Analogie might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hope from But the truth is there is not in the Bible any such notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the word constantly signifies to distrust or despaire So Esth 14. 19. Judith 9. 12. Isa 29. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forlorne persons in a desperate condition So also Ecclus 22. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feare not and ch 27. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is without hope and 2 Mac. 9. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despairing and in all the Bible in no other sense but that of distrust or despaire And this will very well agree with the Context also thus The heathens give and lend to other men knowing that they may want themselves and so designing their present act of charity with reflection on themselves that they to whom they lend or give may doe as much for them at another time but the Christian is to doe his acts of charity without any such purpose or designe of receiving any retribution from man and yet need not distrust or doubt or be discouraged in his work For though he lose that present advantage yet God who is the great rewarder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God of recompence or retributions to which the next words referre your reward shall be plentifull and so v. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be given unto you will not see him a loser by it he may be as confident through the blessing of God which is promised to an Almes-giver that he shall be never the worse for any thing he thus gives or lends as if he had in his view a present retribution from him to whom he hath given or lent To this sense perfectly agreeable is that Apostolicall saying of Barnabas in his Epistle p. 251. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubt not to give neither murmure when thou givest give to every one that asketh thee where the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before giving and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after doubting and murmuring make up the full notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distrusting or desparing here and seem to be set by him as his way of rendring this speech of Christ In the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Teles his Commentary of riches and poverty where speaking of Covetousnesse that it permits not men to use or communicate their wealth he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some mens illiberality and diffidence hath sealed up their possessions V 38. Running over It being acknowledged that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies being poured out 't will follow that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must by Analogie with other words signifie abundantly poured out So we may measure it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many more in the New Testament and generally the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Composition is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to encrease and augment the signification and so must be understood in this place To poure out being a note of plenty and this of being more then poured out of very great abundance V. 40. Perfect What is the full meaning and Grammaticall construction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath been intimated Note on 2 Cor. 13. c. To it I here adde the consentient judgment of Epiphanius A disciple saith he is not above his Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but let him be made perfect as his own Master was of whom the Apostle tells us Heb. 11. 10. that he was to be made perfect by sufferings that is ready for persecution and evil speaking CHAP. VII 1. NOW when he had ended all his sayings in the audience of the people he entred into Capernaum 2. And a certain Centurions servant who was dear unto him was sick and ready to die 3. And when he heard of Jesus he note a sent unto him the Elders of the Jewes beseeching him that he would come and heal his servant Paraphrase 3. some of the principall men among 4. And when they came to Jesus they besought him instantly saying that He was worthy for whom he should doe this 5. For he loveth our nation and he hath built us a synagogue Paraphrase 5. For said they he is though a Roman commander a great lover of the nation and religion of the Jewes and hath express'd that by an act of speciall piety and favour to us 6. Then Jesus went with them and when he was now not farre from the house the Centurion sent friends to him saying unto him Lord trouble not thy self for I am not worthy that thou shouldest enter under my roof 7. Wherefore neither thought I my self worthy to come unto thee but say in a word and my servant shall be healed Paraphrase 7. but in stead of thy trouble of coming give but thy command by word of mouth and I make no doubt but that will cure my servant 8. For I also am a man set under authority having under me souldiers and I say unto one Goe and he goeth and to another Come and he cometh and to my servant Doe this and he doth it Paraphrase 8. though I am but a subordinate commander yet my commands are obeyed by all under me though given by word of mouth without my own presence to see them executed 9. When Jesus heard these things he marvailed at him and turned him about and said unto the people that followed him I say unto you I have not found so great faith no not in Israel Paraphrase 6. This heathen officer hath exercised a greater act of belief or faith in my power then any jew yet hath done 10. And they that were sent returning to the house found the servant whole that had been sick 11. And it came to passe the day after that he went into a city called Naim and many of his disciples went with him and much people 12. Now when he came nigh to the gate of the city behold there was a dead man carried out the only son of his mother and she was a widdow and much people of the city was with her Paraphrase 12. and she being a widdow and by this losse of her only son left desolate all the neighbourhood were come to her to lament and mourn with her and to attend the funerall 13. And when the Lord saw her he had compassion on her and said unto her Weep not 14. And he came and touched the biere and they that bare him stood still and he said Young man I say unto thee Arise 15. And he that was dead sate up and began to speak and he delivered him to his mother Paraphrase 15. spake and so evidenced himself to be revived 16. And there came a feare on all and they glorified God saying That a great prophet is risen up among us and that God had visited his people Paraphrase 16. And they were all
Baptisme by him delivered to them of which they that were vouchsafed to partake he promised them eternal life here in this world without any danger of death or old age Of this Irenaeus hath spoken at large and Justine Martyr hath given this account of it See 2 Tim. 3. 7 8. CHAP. VI. 1. BRethren if a man be overtaken in a fault ye which are note a spiritual restore such an one in the spirit of meeknesse considering thy self lest thou also be tempted Paraphrase 1. When any Christian falls into a fault you that are the governours in the Churches shall doe well not to exercise too great severity on him but either to regaine him by friendly advice or els upon sight of his contrition restore him to the peace of the Church again considering how possible it is that thou also thy self mayst fall into the like sin in time of temptation See Jam. 1. 13. 2. Bear ye one anothers burthens and so fulfill the Law of Christ Paraphrase 2. Ease one another as much as ye can as in a building every stone assists the next helps to bear the weight that lyes upon it and contributes its part to the support of the whole fabrick c. and lay not weight on one another by censuring and aggravating of other men's crimes for so charity requires which is the summe of the Law ch 5. v. 14. 3. For if a man think himself to be something when he is nothing he deceiveth himself Paraphrase 3. And because of the assuming haughty Gnosticks among you I shall adde that if any man think highly of himself above other men that man first is nothing his opiniating is an argument of it and besides secondly he brings danger upon his own soul by this errour falls into censuring and contemning of others and into many dangerous sins by that means and so cheats himself and perswades no man else but becomes ridiculous by his vanity 4. But let every man prove his own work and then shall he have rejoicing in himself alone and not in another Paraphrase 4. But let every man so prove and examine his own actions as to approve them to his own conscience and to God see Rom. 2. note f. and then he shall take comfort in looking on himself absolutely and not only in comparison with others whom he judgeth to be inferiour to him and discerning how he is a better Christian to day then he was yesterday 5. For every man shall bear his own burthen Paraphrase 5. For you shall answer for no man's sins but your own and therefore need not busie your selves about other mens actions but onely your own 6. Let him that is taught in the word communicate unto him that teacheth in all good things Paraphrase 6. He that receiveth the benefit of spiritual instruction from another ought to be very liberal and communicative of all that he hath to that persons wants 7. Be not deceived God is not mocked for whatsoever a man soweth that shall he reap Paraphrase 7. And in this as in all other acts of charity especially of piety toward those that are employed by God let a man resolve that as he deals with God so shall God deal with him as a man's course of life is so shall he speed at God's tribunal 8. For he that soweth to the flesh shall of the flesh also reap corruption but he that soweth to the spirit shall of the spirit reap life everlasting Paraphrase 8. For as he that makes provision and layes out all his care and wealth for the feeding his own carnal desires shall thereby bring losse and ruine to himself so he that liveth according to the Gospel rule of liberality and charity to others ver 6. and laies himself out in works of piety c. shall thereby inherit eternal life 9. And let us not be weary in well doing for in due season we shall reap if we faint not Paraphrase 9. And in duties of charity c. which have promises annexed to them let us not be discouraged though we meet not presently with our reward For as if we fall off we shall lose all our reward even for that which we have hitherto laboured so if we hold out constantly we shall be sure to have our reward in that season which God sees fittest for us whether in this life or another 10. As we have therefore opportunity let us doe good unto all men especially unto them who are of the houshold of faith Paraphrase 10. This is sufficient matter of encouragement to us to make use of those abilities that God hath or shall give us and accordingly to expresse our liberality and beneficence to all men but especially to those that are of the family of the Gospel and take pains continually in the work of the Lord in Apostleship c. and whose lot is the Lord who preaching the Gospel are to live by it in all reason see v. 6. 11. You see how large a letter I have written unto you with mine own hand 12. As many as desire to make a fair shew in the flesh they constrain you to be circumcised only lest they should suffer persecution for the cross of Christ Paraphrase 12. They that desire to appear Jewes and comply with them and not to be persecuted by them for the Jewes out of zeal to their law did then persecute the Christians will needs have you circumcised that by that means they seeming earnest for Judaisme not Christianisme may escape persecution from the Jewes see note on Rev. 2. b. 13. For neither they themselves who are circumcised keep the Law but desire to have you circumcised that they may glory in your flesh Paraphrase 13. This 't is clear is the ground of their practice and not any conscientious perswasion of the obligingnesse of the Law for they doe not themselves observe the Law in other things perhaps not in that of circumcision see note on Rev. 2. e. but that they may make a fair shew that way by being able to say that they have made you observe the Judaical law they force you to be circumcised c. 14. But God forbid that I should glory save in the crosse of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world Paraphrase 14. Such complyances and such boastings as these God forbid that I should ever make use of or of any other but only that one matter of true boasting and rejoicing in my sufferings for Christ in my constancy to the Christian religion and discipleship by which the pleasures and honour and riches of the world are become livelesse and untempting to me and I in like manner livelesse mottified to the world and therefore as I profesie not to be wrought on by those motives with which your Judaizing false-teachers are moved so I would not have you cheated by them 15. For in Christ Jesus neither circumcision availeth any thing
our provocations be 20. For the wrath of man worketh not the righteousnesse of God Paraphrase 20. For it is not at all agreeable to the Christian temper required Mat. 5. to be impatient and fall out into suddain wrath or anger and he that is such will never be able to doe that which is prescribed by God and acceptable to him under the Gospel 21. Wherefore lay apart all filthinesse and superfluity of naughtinesse and receive with meeknesse the engraffed word which is able to save your souls Paraphrase 21. And as the sinnes of wrath and malice so observable in the Gnosticks among you which are therefore called dogs and the concision by S. Paul so likewise of lust also all those that circumcision noted the casting from us and are answerable to the suckers that grow from the root of the tree let them be plucked off and removed that you may be the more docile and capable of receiving the whole Gospel-doctrine which is as it were a graffe of a sweet kindly fruit graffed into the stock of our sowre and corrupt nature and being received and prospering in our hearts will fructifie unto holinesse and finally will bring men to heaven 22. But be ye doers of the word and not hearers only deceiving your own selves Paraphrase 22. But then 't will not be sufficient to receive that doctrine into your ears or brain but it must be uniformly practised or else it is but the deceiving of your selves 23. For if any be a hearer of the word and not a doer he is like unto a man beholding his note e natural face in a glasse Paraphrase 23. 24. For he that hears the directions that are given in the Gospel for good life and the motives and obligations to it and when he hath done so sets not with any care to live accordingly a pious Christian life may be resembled to a man looking in a mirrour to observe what spots or sullages are there in his face and when he hath done goes away and forgets what he saw there never thinks to reform what was amisse 24. For he beholdeth himself and goeth his way and straightway forgetteth what manner of man he was 25. But whoso looketh into the perfect law of liberty and continueth therein he being not a forgetful hearer but a doer of the work this man shall be blessed in his deed Paraphrase 25. But he that hath studied the Gospel to purpose seen his own image there all that he is concerned in for his present and eternal well-being and hath not looked slightly but insisted continued looking on it and laies it to heart and applies it to practice and lives and acts accordingly actually performing that which is required of him that man may receive comfort and joy in his course and God will blesse him in it 26. If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart that mans religion is vain Paraphrase 26. If a man appear or make shew of serving and worshipping God professe to be religious and yet gives his tongue the reins to rail riotously on his fellow-Christians that man deceiveth himself flattereth himself with vain hopes if he think that his religion should ever stand him in any stead 27. note f Pure religion and undefiled before God and the Father is this To visit the fatherlesse and widows in their affliction and to keep himself unspotted from the world Paraphrase 27. The true Christian religion such as God which is our father will accept of consists of two special parts charity to all that are in need and purity of life abstaining from filthy lusts and all the evil examples and temptations of the world Annotations on Chap. I. V. 6. In Faith The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith which is generally thought in this place to belong to believing that the prayers shall be heard may very well be taken in the ordinary notion for a firm adherence to the doctrine of Christ a constancy in the Christian profession and practice Thus is believing used Ecclus 2. 13. Woe to him that is faint-hearted for he believeth not and this joyned with the sinner that goes two wayes v. 12. as here the double-minded man opposed to praying in faith is farther explained by doubting and wavering and instability So in Herodotus l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men must preserve faith in friendship and not be polluted with a double heart where as here faith and the double heart are opposed in this sense This notion will very well agree with the Context where comforting the dispersed persecuted Christian Jewes ver 2. and bidding them rejoyce in those sufferings to which he again returns v. 9. which argues that all which is betwixt doth also belong to the same matter he inforces his exhortation v. 3. by remembring them that the trial of their faith meaning that by which their faith or constancy is tried that is afflictions so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5. 4. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that by which the judgment is made from the judgment it self worketh or perfecteth patience that is that if they had no afflictions to trie their constancy of adhering to Christ there were then no place for that great Christian vertue at least no way of perfecting it to which the promises were made viz. patience perseverance which patience must have its perfect work v. 4. that is Christianity requires perfect patience and perseverance in spight of all temptations and he that fails in any loses all and he that is not tried and gives testimony of his sincerity in every thing he is imperfect and wants somewhat that trial would make him capable of But because in the many temptations of the world a man may fail or for want of wisdome how to behave himself miscarry sometimes that consideration may discourage men when heavy pressures come tumbling in upon them therefore v. 5. he proceeds to answer that objection by telling them that this defect is reparable by prayer God can supply them in this and Christ in the like condition bids the Disciples take no thought never premeditate what answer they shall give If they refer themselves in prayer to Gods guidance in this matter he will give them this wisdome abundantly But then v. 6. that which is required to qualifie them to have this prayer of theirs granted by God is that they keep close to God have no waverings or inconstant demurs or doubtings whether they shall keep close or no in the same sense as calling upon God in truth or in faith Psal 145. 18. the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferently signifies either is constantly to adhere to God on whom they call In which S. James looks particularly on the Gnostick compliances and warpings of some Christians that to avoid persecutions were ready to forsake Christ which
701. 2. Digest 130. 1 2. Hesychius 29. 1. 35. 1. 36. 2. 51. 1. 68. 1. 88. 1. 89. 1. 104. 1. 130. 2. 154. 1 2. 162. 1. 178. 1. 188. 2. 189. 1. 226. 1. 230. 2. 249. 1. 309. 2. 339. 2. 348. 1. 388. 1. 390. 1. 403. 2. 412. 1. 414. 1. 415. 2. 422. 1. 433. 2. 521. 1. 532. 1. 554. 1. 555. 1 2. 564. 2. 576. 2. 610. 2. 624. 2. 642. 1. 696. 1. 709. 1. 721. 1. 834. 2. Liturgie Graec. 69. 1. Menolog 876. 1. Origen apud Euseb 874. 1. Phavorinus 88. 1. 89. 1. 99. 2. 154. 1. 249. 1. 339. 2. 388. 1. 532. 1. 554. 2. 642. 1. 666. 2. 696. 1. Ptolemie 803. 2. Septuagint 144. 2. 236. 2. 485. 1. 727. 1. 804. 1. Stephanus Byzant 853. 1. Strabo 17. 1. Suidas 521. 1. Targum Hierosolym 485. 1. Tertullian Scorpiac 834. 2. De Bapt. 491. 1. De Resurrect Carn 491. 2. Theophylact 670. 1. Thomas Magister 103. 2. Zenobius 178. 2. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivy-lane London Books written by Dr. Hammond and printed for Richard Royston and Richard Davis A Paraphrase and Annotations upon all the books of the New Testament by Hen. Hammond D. D. in fol. the second Edition enlarged 2. A Paraphrase Annotations upon the books of the Psalms briefly explaining the difficulties thereof by Hen. Hammond D. D. fol. new 3. The Practical Catechism with other English Treatises in two volumes in 4. 4. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adâ—truuntur contra sententiam D. Blondelli aliorum in 4. 5. A Letter of Resolution of six Queries in 12. 6. Of Schism A defence of the Church of England against the exceptions of the Romanists in 12. 7. Of Fundamentals in a notion referring to practice in 12. 8. Paraenesis or a seasonable exhortation to all true sons of the Church of England in 12. 9. A Collection of several Replies and Vindications published of late most of them in defence of the Church of England now put together in four volumes Newly published in 4. 10. The Dispatcher Dispatch'd in Answer to a Roman Catholick Book intituled Schism Dispatch'd in 4. new 11. A Review of the Paraphrase and Annotations on all the Books of the New Testament with some additions and alterations in 8. 12. Some profitable directions both for Priest and people in two Sermons in 8. new Books and Sermons written by J. Taylor D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundays of the year together with a discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. The history of the Life and Death of the Ever-blessed Jesus Christ third Edition in fol. 3. The Rule and Exercises of holy living in 12. 4. The Rule Exercises of holy dying in 12. 5. The Golden Grove or A Manuall of daily Prayers fitted to the daies of the week together with a short Method of Peace and Hâ—liness in 12. 6. The Doctrine and Practice of Repentance rescued from popular Errors in a large 8. newly published 7. A Collection of Polemical and Moral discourses in fol. newly reprinted 8. A Discourse of the Nature Offices and Measure of Friendship in 12. new 9. A Collection of Offices or forms of prayer fitted to the needs of all Christians taken out of the Scriptures and Ancient Liturgies of severall Churches especially the Greek together with the Psalter or Psalms of David after the Kings Translation in a large octavo newly published 10. Ductor Dubitantium or Cases of Conscience fol. in two vol. Now in the Press Books written by Mr. Tho. Pierce Rector of Brington THe Christians Rescue from the grand error of the heathen touching the fatal necessity of all events in 5. Books in 4. new The new Discoverer Discover'd by way of Answer to Mr. Baxter with a rejoynder to his Key for Catholicks and Disputations about Church-government 4. new The Sinner Impleaded in his own Court whereunto is added the grand Characteristick whereby a Christian is to be known in 12. newly printed The Lifelesnesse of Life on the hither side of Immortality with a timely caveat against procâ—astination Books in fol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesiae Anglicanae Suspiria The Tears Sighs Complaints and Prayers of the Church of England setting forth her former Constitution compared with her present condition also the visible Causes and probable Cures of her Distempers by John Gauden D. D. of Bâ—cken in Essex fol. new Fifty Sermons preached by the Reverend and Learned Jo. Donne D. D. in fol. The history of the Church of Scotland by Dr. Spotswood Archbp. of St. Andrews fol. A Commentary upon all the Books of the Old Testament viz. 1. Upon the Pentateuch or five books of Moses in one volume in fol. 2. Upon the Historical part from Joshua to Esther in fol. 3. Upon Job Psalms Proverbs Ecclesiastes and Solomons Song 4. Upon all the Prophets both great and small 4. volumes by John Mayer D. D. sold by Rich. Royston at the Angel in Ivy-lane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacra or a collection of Posthumous Lectures delivered at St. Pauls at St. Giles his Church by the Right Reverend Father in God Lancelot Andrews Lord Bishop of Winchester in fol. new The Works of that late Reverend and Learned Divine Mr. Jos Mead collected together in one volume fol. now in the presse with many additions never before printed Coena quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The new Enclosure broken down or the Lords supper laid open in common lately printed in 4. and now reprinting in fol. with large Additions by Will. Morrice Esq of Worrington in Devon Books in 40. The Law of Laws or the excellency of the Civil Law by Dr. Robert Wiseman 4. The plain mans sense exercised to discern both good and evil or a discovery of the errors heresies and blasphemies of these times and the toleration of them by Will. Lyford B. D. 4. The Magistrates authority a Sermon 4. His defence of the Ministry 4. The persecuted Minister or a defence of the Ministry and the Church by J. Langly Minister of the Gospell 4. new Certamen Religiosum or a Conference betwixt the late King Charles and the Lord Marques of Worcester concerning Religion by Chr. Cartwright B. D. 4. The Royalists defence printed at Oxon. 4. The Regall apology printed at Oxon. 4. Bishop Bramhalls fair warning against the Scotch Discipline 4. Sacro-sancta Regum Majestas by the Archbishop of Tuam 4. printed at Oxon. Doctor Stuards answer to Fountains letter 4. Doctor Fern's Sermon at the Isle of Wight Episcopacy and Presbytery asserted by Dr. Ferne 4. Six excellent Sermons by Mr. Willan Vicar of Hoxne 4. A full Answer to a Declaration of the House of Commons concerning no more addresses to the King 4. The Exemplary lives and Memorable acts of the 9. most worthy women of the world 3. Jews
3. Gentiles 3. Christians by Tho Hâ—ywood 4. A Discourse of the state Ecclesiasticall 4. An Expedient for composing differences in religion 4. The Quakers wild questions objected against the ministers of the Gospel and many Saâ—ed Acts and Offices of Religion by R. Sherlock B. D. and Minister of the Gospel 4. Notes upon some passages of Scripture by Francis Gregory of Oxon 4. A pathetical perswasion to pray for the peace of Jerusalem by Dr. Griffith 4. Sir Robert Philmores advertisment touching Witches to the Jurymen of England 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a Treatise of self-denial 4. The Image unbroken or a vindication of his Majesties book entitled A Pourtraiture of his Sacred Majesty in his solitudes and sufferings in 4. by B. Bramhall in a replie to Milton Certain Sermons and Letters of defence by Dr. Mayne 4. The Shepheards Oracle by Fr. Quarles New Distemper by Fr. Quarles Loyal Convert by Fr. Quarles Solomons recantation by Fr. Quarles Virgin Widdow by Fr. Quarles The Refuter Refuted or Dr. Hammond's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Defended against the Impertinent Cavils of Mr. Henry Jeanes Minister of Gods word at Chedzoy in Somersetshire by a third person newly extant 4. The Dippers dipt or the Anabaptists Duck'd and Plung'd over Head and Eares the seventh Edition by Daniel Featley D. D. Books in large 80. Nomenclatura brevis by Mr. Gregory of Westminster 8. Etymologicum Parvum in usum Scholae Westmonasteriensis 8. Examen Historicum or an Examination of the mistakes falsities and defects in some modern Histories by Dr. Peter Heylin Reliquiae Sacra Caroliâ—ae or the Works of that Great Monarch Glorious Martyr King Charles the first 8. with a short view of his life and death An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by T. Stephens Schoolmaster in St. Edmundsbury 8. Balzackâ— Letters the fourth part 8. Enchiridion of Fortifications or a handfull of knowledge in Martial affaires Demonstrating both by Rule and Figure as well Mathematically by exact Calculations as Practically to fortify any body either Regular or Irregular how to run Approaches to pierce through a Courterscarp to make a Gallery over a Mote to spring a Myne c. with many other notable matters belonging to War useful and necessary for all Officers to enrich their knowledge and practise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ— the History of Animals as they are usefull in Physick and Chirurgery by Dr. Schroder 8. new A treatise of divine providence by the Bishop of Durâ—sme 8. A Discourse of auxiliary beauty or artificial handsomenesse betwixt two Ladies in point of conscience 8. Small 80. Anglicisms Latiniz'd by Mr. Willis Schoolmaster in usum Scholae Bristoliensis 8. Mercurius Rusticus or the Countries complaint against the plundrings and defacing of Churches by the late Oliver Cromwell several sectaries 8. 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An Examination of Tilenus before the Triers in Utopia The Calvinists Cabinet unlock't in an Apology against Mr. Baxter in vindication of the former Examination by the same Tilenus Junior 12. new Certain Considerations of present Concernment touching this Reformed Church of England by H. Ferne D. D. 12. A Compendious discourse upon the Case as it stands betwixt the Church of England and the Church of Rome on the one hand and again betwixt the same Church of England and those congregations that have divided from it on the other hand by H. Ferne D. D. Doctor Cozens Devotions 12. Hobbs Philosophical Elements 12. Sir George Stroudos discourse of Holy Love 12. Rosses Observations on Hobbs Leviathan 12. Quarles Roaâ—erges and Barnabas or wine and oyl for afflicted souls 12. The Mystery of Jesuitisme the second part 12. Banquet Jests new and old by the Old Archâ—e 12. The Saints Legacy or a Collection of the promises 12. The Holy life and death of the Lady Lettice Vicountess Falkland 12. Motives for Prayer upon the 7. days of the week by Sr. R. Baker Knight Christs Commination against Scandalizers by Jo. Tombs Devotion digested by Peter Samwayes Amesii Antisynodalia 12. Imago Regis Caroli 12. c. Reliquiae Sacrae Carolinae or the works of King Charles in a small volume 24. The Mystery of Jesuitisme displaying the pernicious maxims of the late Casuists 12. White salt or a sober correction of a mad world in some well wishes to goodnesse by Jo. Sherman B. D. 12. A CATALOGUE of Books printed for and to be sold by Richard Davis at his shop near Oriall College in Oxford A View of the Threats and Punishments recorded in Scripture Alphabetically composed with some brief observations upon several texts by Zach. Bogan of C. C. C. in Oxon 8. The Mirth of a Christian Life and the sorrows of a wicked Life 8. Fides Apostolica or A discourse asserting the received Authours and Authority of the Apostles Creed together with the grounds and ends of the composing thereof by the Apostles the sufficiency thereof for the Rule of faith c. With a double Appendix 1. Touching the Athanasian 2. The Nicene Creed by George Ashwell B. D. 8. Ailmeri Musae Sacrae seu Jonas Jeremiae Threni Daniel Graece redditi carmine 8. Ad Grammaticen ordinariam supplementa quaedam Editio 2. multis auctior 8. A Guide to the Holy City or Directions and Helps to an Holy life by John Reading B. D. 4. Theses quadragesimales Philosophiae Novae in Scholis Oxonii Publicis à Carolo Potter 12. Contemplationes Metaphysicae Authore Georgio Ritscheli Bohemo 8. Aditus ad Logicam Authore Samucle Smith 8. Elementa Log. Authore Edw. Brerewood 12. Johan Buridani Quaestiones in octo Libros Politicorum Aristotelis 4. Robert Baronii Philosophia Theologiae ancillans Edit nova 12. Rob. Baronii Metaphysica Edit nova 12. The hurt of sedition by Sr. John Check 4. The Christian Race a Sermon on Heb. 12. 1. by Tho. Barton 4. A Sermon on 2 d of Tim. c. 3. v. 1 2 3 4 5. by Will. Chillingworth 4. A funeral Ser. on Phil. 1. 23. by Joh. Millet 4. A funeral Sermon on 1 Cor. 7. 29 30 31. by Tho. Hauskins 8. A Nomenclator of such Tracts and Sermons as