I once used in a dispute with one Mr. Oats a Coryplaeus and teacher of note amongst them and all the answer he returned was this that he had heard that there had been some of their profession formerly in Hungary which was both an insufficient answer and a tacite and clandestine confession that they must either prove the continuance of such profession and professors from the Apostles times which they never can nor that I ever heard attempted to do or else must yield themselves in a manifest and obstinate Errour The Anabaptists interpretation of several Texts of holy Scripture Arg. 3 as if they did impugn and disallow Infant-Baptism is dissonant and dissentaneous from the interpretation of all visible Churches both before and since their appearance and therefore is a private interpretation and so is repugnant to St. Peters Doctrine who tels us that no prophesie of Scripture is of any private Interpretation 2 Pet. 1.20 Divers of the Fathers affirm that the Primitive Church received of the Apostles not only the Scripture but the genuine and true Interpretation thereof and this indeed in all probability was so And therefore if the Primitive Church held Paedo-Baptism to be agreeable to Scripture and so accordingly practised it as before hath been declared it s out of doubt a doctrine of truth and the Anabaptists reclamation and opposition of it as if it were not warrantable by Scripture a private and novel mis-interpretation of Scripture and therefore to be disavowed detested and exploded Re-baptization of those that have been baptized before Arg. 4 is repugnant to Scripture which allowes but one Baptism Eph. 4.4 There is one Lord one Faith one Baptism But our Infants whom they re-baptize have been truly baptized before Ergo They act therein against Scripture Now that our Infants are truly baptized I thus demonstrate Those whether men women or children that are baptized in the right and true form of baptism in the name of the Father and of the Son and of the holy Ghost expresly set down Mat. 28.19 are truly baptized But our Infants are thus baptized and therefore are truly and rightly baptized For it s a known Canon in Logick and received of all Learned men as a truth that forma dat esse the form of a thing gives its being unto it And therefore Infants being baptized in this true and right form are truly and rightly baptized and so ought not to be baptized again That Profession of Christian Faith Arg. 5 which was never publickly and openly acknowledged and owned by any Christian Nation but ever since its first hatching hid it self in corners and private Conventicles was professed only of some private persons cannot be the truth for Veritas non quaerit angulos Truth seeks not to sculk and hide it self in corners but such is Anabaptism Ergo. The major Proposition I make good from those many Texts of Scripture where it s affirmed that Nations yea many nations should flow unto the Church of the Gospel which is the ground and Pillar of truth where truth is to be found as Esay 2.2 It shall come to pass in the last daies that the Mountain of the Lords House shall be established in the top of the Mountains and shall be exalted above the hils and all Nations shall flow unto it And the like sentence is in Micah 4.1 which was fore-spoken of the state and condition of the Church under the New Testament And for the minor Proposition let them make it appear that ever any Nation did openly and publickly without restraint make profession of Anabaptism and they shall be quit from the Conclusion But this was never yet done nor indeed can be done Esay 49.23 It s foretold of the Church of the New Testament that Kings should be nursing Fathers and Queens should be nursing Mothers unto it That is that there should be some supream Civil Magistrates that should be propitious to it and Protectors of it But this honour was never done to Anabaptists there was never King nor Queen nor Supream Magistrate that hath protected their Profession nor the Professors thereof under that notion but have alwaies declared their dislike and distast of them which undeniably secludes them from being that true Church of Christ there spoken of which yet is their Pharisaical boast and proclaims them to be a Set and Sect of Schismaticks that have groundlesly made a scandalous and dangerous separation of themselves from that true Church of Christ whereof divers Civil Magistrates have been for many ages and still are the constant and resolute Protectors and Defenders The Third Point Swasory and Considerable reasons to bend and sway with all Anabaptists to repudiate and renounce the errour of their way THE first reason that I shall tender to their due consideration Reas 1 is this Because Persons of that Profession are generally void of Charity which Charity being the cognizance of a disciple of Christ as is taught by Christ himself John 13.35 By this shall all men know that ye are my Disciples if ye have love one to another And being also a Badge of truth as St. John affirms 1 John 3.19 Thereby saith he speaking of Love or Charity we know that we are of the truth The contrary thereto which is uncharitableness must needs be the Livery of such as are adversaries to Christ and his truth and therefore to be abhorred and abandoned Now that they are uncharitable appears these two waies 1. From their separation of themselves from all other Christian Congregations and refusing Churh-fellowship and society with them 2. From their ostentation and boasting of themselves to be the only Church and people of God upon earth and censuring all others as unregenerate Persons and so out of Gods true Church and thereupon term them the world as one that was of their Profession and Association but is now reclaimed hath certified and assured me Whereas Charity thinketh not evil but believeth all things and hopeth all things 1 Cor. 13.5 7r Now by this uncharitable censure of theirs they condemn not only all the Reformed Churches of Christendom amongst which there be Millions of Saints but all the Martyrs in Queen Maries daies here in England and all the Martyrs in the Primitive Church that never were dipt after their Infant-Baptism Baptism and yet lived godlily and suffered gloriously and died comfortably That the Martyrs in the Primitive Church lived and died with signal and apparent evidences of extraordinary divine Graces and supernatural comforts imparted and infused into them is witnessed as by other Ecclesiastical Historians so by that creditable Author Eusebius in his Ecclesiastical History Lib. 8. Cap. 12. toward the end where he testifieth of them That they so shined throughout the world in their afflictions that the beholders wondred at their patience and noble courage and that saith he there was not without cause for they expressed and shewed forth unto the world special and manifest signs of the divine and unspeakable power
discipled or taught and so put into a capacity and susceptibility of the Sacrament of Baptism and all in that Nation have a title unto it whereof Infants are a considerable Party whose Incapacity of teaching doth not make them uncapable of Baptism because while they remain Infants they are not included among those that are to be taught For our Saviour did not send his Disciples to teach Infants but men of years And therefore the teaching pre-required as antecedent to Baptism is necessarily required only of men of years that be docible and not of Infants that are indocible So that we acknowledge a necessity of a praevious precedaneous teaching before Baptism of docible persons but not of Infants because they are capable of Baptism though not of teaching I know that protervious and peevish Spirits are able and apt enough to cavil at any truth be it never so clear and so its probable will cavil at the interpretation of this place of Scripture But the indifferent Reader may discern it to be both can did and consonant to other Texts for no where in Scripture is there any exception against this general Command of battizing all Nations that embrace the Gospel amongst which Infants are a considerable party as was said before And therefore where the Gospel is preached and embraced there Infants of that Nation are to be baptized by vertue of that command For a general Command in Scripture to perform any duty appertaines to all persons of what condition soever unless in the same Scripture some exception be added whereas in this case there is no any A Second Argument may be thâ— testimony of the ancient Fathers oâ— the Church who affirm it to be aâ— Apostolick Tradition and so of the same authority and credibility with other Apostolick Traditions such as these The Apostles Creed Thâ— change of the Sabbath from the laâ—â— day of the week to the first anâ— what Books of Scripture are Canonâ—cal and what Apocryphal Whicâ— Assertions being received by thâ— Church as Apostolick Traditionâ— are and ever have been acknowledâ—ed and embraced as undoubtâ—â— Truths though they be not in tâ—minis word for word expressed iâ— Scripture And so in like manner hath Infant-Baptism as leaning upon the same ground with them so that the Anabaptists may as well question the truth of the Apostles Creed anâ— the sanctification of the first day of the week for the Sabbath and the Canon of Scripture as the lawfulness of Infant-Baptism in that they 〈◊〉 lean upon one and the same foundation i. e. Apostolick Tradition which was ever held by the Churches of God to be of authentical authority next unto Scripture it self For though the Reformed Churches disclaim Popish Humane Traditions as mens Inventions yet these Apostolick Traditions they receive and reverence as unquestionable Truths Now that the ancientest Fathers as Dionysius Areopagita Justin Martyr Origen St. Augustine with many others have witnessed Paedo-Baptism to have been accounted and received as a Tradition Apostolical neither can nor is denied by the Learnedest Anabaptists But yet they will not give credence to their testimony hereof which how void of Charity it is to censure such renowned Doctors as reporters of an untruth especially in matters of Religion I leave it to be considered of by all persons of understanding Arg. 3 A Third Argument may be the constant practice of Infant-Baptism by all Christian Churches from the very next age after the Apostles to this present age This was witnessed by Dionysius who lived in the Apostles time and Ignatius and Justin Martyr and Iraeneus and Origen This is proved at large by many learned men who of late have written of this Subject and therefore I will supersede the labour of rehearsing the particular proofs thereof especially considering that the most learned of the Adversaries of this truth do not deny this but yet condemn it as an errour and a very pernicious abuse needful to be taken away out of the Church of God as is to be seen in Mr. Tombes his Antipedo-Baptism in the 3d Part and Section the 98 about the middle of the Section which is a presumptuous censure unfit for any particular man to pass against the Church Now this practice of Paedo-Baptism by the Universal Church of Christ in all ages and places is an Argument irrefragable and unanswerable to prove the lawfulness of it For the Church is the ground and pillar of truth so saith the Apostle 1 Tim. 3.16 Particular Churches may erre both in judgment and practise but the Universal Church cannot erre in any important point of Faith such as this is because of Christs promise to it both of protection and direction in several Texts as Mat. 28.20 Teaching them to observe all things whatsoever I have commanded you and lo I am with you alway even to the end of the world which could not be meant only of the Apostles as who could not live to the end of the world but of necessity of the whole Catholick Church And John 14.16 I will pray the Father and he shall send you another Comforter that he may abide with you for ever even the Spirit of truth And again John 16.13 He promiseth his Disciples again to send them the Spirit of truth which should guide them into all truth Seeing therefore the Universal Church for many ages and those next succeeding the Apostles have allowed and practised Infant-Baptism no intelligent godly Christian may oppose it without manifest contempt of the sentence and judgment of the Catholick Church which whose will not hear is to be accounted as a heathen man and a publican Mat. 18.17 If some particular Churches only had practised it the Legality of it might have been questioned but seeing all Churches for many ages did practile it the legality of it is thereby made unquestionable A Fourth Argument may be the Circumcision of Infants in the time of the Jewish Church Arg. 4 For if Baptism be the Sacrament now under the Gospel that succeeds the Jewish Circumcision which is abolished then by the rule of analogy and proportion and parity that is betwixt them to whom Circumcision belonged under the Law to those Baptism belongs under the Gospel But Baptism is the Sacrament now under the Gospel that succeeds and comes in place of the Jewish Circumcision Which is most apparent from Col. 2.11 12. Where the Apostle proves that the Collossians were circumcised with the circumcision made without hands in putting off the body of the sins of the flesh by the circumcision of Christ being buried with him in Baptism that is because they were baptized in or into his name for else the Apostles argumentation were inconsequent if Baptism did not come in place of Circumcision for in affirming they were circumcised because they were baptized he declares Baptisme to come in room of Circumcision Hence therefore it followes that as Infants were to be circumcised in the time of the Law so Infants are to be baptized under the
Gospel I cannot conceive what exceptions can be brought against this argument but one of these two 1. Either the unfitness to require a Covenant of a Child that cannot speak to declare it Or 2. Because there is not a particular Commanding Scripture for it If the first be objected I Answer That to lay an imputation of unfitness upon Infant-Baptism in that respect is to charge God himself with commanding that which was unfit which were audacious presumption if not blasphemy for he commanded Infants to be circumcised whereby they entred into a Covenant with God though they could neither express it nor know of it Gen. 17. To the second exception which I find in Mr. Tombes in the 3d. Part of his Anti-paedo-Baptism section 11. near the end I return a threefold Answer 1. I answer That what is colligible and deducible from Scripture by good and undeniable consequence as Infant-Baptism is is of force and creditable as well as what hath precept or example For its an erroneous Principle as the learned judicious Doctor Saunderson hath observed and taxed in his Preface lately prefixed to a new Addition of some Sermons of his that had been formerly published to hold that a man may do nothing meaning about the religious Service of God for which there cannot be produced either command or example from Scripture for so he should be barred from deducting any doctrinal conclusions from Scripture but what are specified in it either by precept or example which would much infringe and straighten the Ordinance of preaching 2. I answer that though it were granted that it 's fit to have either precept or example for performance of religious duties yet for circumstances about the peâ—formance of them it 's not necessary and this is but a circumstance Ergo. 3. I answer that there is an implicite Command as well as an explicite and the former is a sufficient warrant and that Infant-Baptism hath namely in Mat. 28.19 as formerly hath been declared A Fifth Argument Arg. 5 Infants have remission of sins and salvation by Christ as well as those of riper years This is proved by Mat. 18.3 Where our Saviour saith Except ye be converted and become as little children ye shall not enter into the Kingdom of Heaven And from Mark 10.14 Suffer little children to come unto me and forbid them not for of such is the Kingdom of God This being granted that Infants are saved some at least which is sufficient for the present purpose it followes that then they are made members of the Church of Christ for extra ecclesiam non est salus out of the Church there is no salvation It was the sentence of Cyprian Lib. de unitate Eccles and it hath ever been owned as a truth by all Orthodox Divines as which hath its ground from Acts 2.47 Where it 's said that God added daily unto the Church such as should be saved which implies thus much that all such as are saved are first added unto the Church And Mr. Tombes acknowledgeth this to be true understanding by the Church the invisible Church of the Elect in his Anti-paedo-Baptism Part 3. Sect. 9. pauso post medium which is as much as we require to be granted Whence I argue thus If Infants he members of the Church of Christ then they are cleansed from their sins by such waies and means as the Church is cleansed this is undeniable But the Church is cleansed by the washing of water through the Word Eph. 5.26 i. e. by the Sacrament of Baptism through the word and therefore Infants also as which are members of it And if so then the Sacrament of Baptism belongs to them and may not be withheld from them neither in Charity nor Equity For if they be members of the Church which is cleansed by the washing of water through the word then this washing of water through the word which can be no other but Baptism belongs unto them as being the means whereby they are made members of the Church If it be objected against this Argument which is all that can be objected that some Infants are saved and so are made members of the Church and yet die before they be baptized I answer that such are saved after an unknown and extraordinary way which puts no bar to the ordinary way and means of salvation by God appointed which is Baptism as the fore-cited Text of Scripture proves with many other For Gods extraordinary works wrought either without means or against means are no Patterns and Presidents for us to follow nor do at all warrant us to neglect the use of ordinary means Gods mitaculous preservation of the lives of Moses and Elias fourty daies without food is no warrant for others to fast so long Nor his miraculous work in providing a Whale to save Jonas from drowning when he was cast into the sea any warrant for others to throw themselves into the sea and yet expect to be saved from drowning And therefore Gods mercy to Infants unbaptized in saving them after an unknown and extraordinary way is no warrant for us to neglect to baptize Infants which is the ordinary way and means appointed by God for their sanctification and salvation as in the next Argument is largely proved If any Anabaptist can answer this Argument fully and fairly without shifting and shuffling I shall never trust my own Judgment again but shall be ever jealous of the shallowness of it A Sixth Argument Arg. 6 All means of Grace and Salvation which God hath appointed as instrumetal to that end are to be afforded to Infants which they are susceptive or receptive and capable of this no rational person will deny For when God hath appointed the means to any end we are tied to the use thereof if we expect to attain to that end as I might instance in divers particulars But Baptism is a means of Grace and salvation which Infants are receptive and capable of and therefore it is to be afforded and ministred unto them That it is a means of Grace i. e. of remission of sin and so consequently of salvation which is all that I stand in need to prove is oft affirmed in Scripture Acts. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins Acts 22.16 Arise and be baptized saith Ananias to Saul and wash away thy sins calling on the name of the Lord. Rom. 6.4 We are buried with him by Baptism into his death i. e. made partakers by baptism of the merits of his death and burial Eph. 5.26 the Text before alledged It is said that Christ sanctifieth and cleanseth his Church by the washing of water through the Word Tit. 3.5 It is called the Laver of regeneration 1. Pet. 3.21 It 's called the Figure that saveth us Out of all which Texts 〈◊〉 apparent that baptism is appointed of God as one means together with other of remission of sin grace and salvation which though it
doth not alwaie confer the same ex opere operato as the Papists erroneously affirm yet alwaies it doth so when God is pleased to vouchsafe the concurrence and cooperation of his holy Spirit with it which also of necessity is required to all other means of Grace to make them effectual as well as to Baptism as namely both to the Word preached and to Prayer or they avail not This then being proved that baptism is a means of Grace by Gods appointment it necessarily follows that it appertains to Infants as who are receptible of Grace as well as those that are of ripe years and therefore baptism which is a means of grace ought not to be withheld from them Al that is or can be answerd to invalidate the force of this argument is this That though Infants are in themselves capable of baptism as being a means of Grace yet the Scripture puts a bar to them because they want Faith which is required before baptism To this it is answered that the precedence of Faith is required only of such as are capable of Faith and not of Infants which are not in a capacity of it which I thus demonstrate If Faith and so consequently Remission of sin and Regeneration were alwaies and of all necessarily required before baptism then baptism could never be a means and instrumental cause to bring forth faith and regeneration For if Faith and regeneration must go before it then it cannot be the instrumental cause of Faith and regeneration for the effect cannot go before the cause But that it is somtimes and to some a means of regeneration remission of sin Faith and other Grace is sufficiently proved by the Texts before quoâ—ed Therefore the precedence of faith is not necessarily required of all to be baptized I apprehend the force of this Argument and the last before this to be such as will stall any Anabaptist whatsoever to enevate or invalidate To these Arg. 7 I might add a Seventh Argument very valid and convincing which is the Title and Interest which the Infants of Christians have to the Covenant of Grace For if the Covenant of Grace it self belong to Infants which hath been formerly proved from Mat. 18.3 Mark 10.14 and is justifiable by many other Texts of Scripture then the seal thereof also belongs to them But because this Argument is so largely and fully pressed already by divers learned men I will omit all further prosecution of it and conclude this first point thus It s an old adage and a consessed truth that force united becomes more forcible Lay now all these Arguments and considerations together the least whereof will sway with any but such as are forestalled with prejudice and paedobaptism will stand as a truth infringible and a Fort impregnable and insuperable The Second Point Having now sufficiently proved the lawfulness and necessary use of Paedo-baptism I come in the next place to confute what is repugnant to it which is Anabaptism or dipping such as have been baptized in their Infancy And my first Argument I frame thus THat opinion or Doctrine in Religion which is new Arg. 1 is not true this is denyed of none But such is Anabaptism or the rebaptization of such as have been baptized in their infancy Therefore it 's not true I prove the Assumption thus because it s not to be found in Scripture neither by precept not example nor by good consequence to be deducted from it but was broached about 300 or 400 years after the Aostles by one Donatus a Presbyter about Carthage in Affrica as is testified by several Authors amongst whom St. Augustine is a principal who writ a Book in confutation of him I have heard that some Anabaptists in answer hereunto have alledged Acts 19.2 3 4 5 verses as a president and example for re-baptization But I shall clear that Text from warranting it which I do demonstrate these two waies 1. Because the Evangelist doth not say of those there mentioned that they were rebaptized but baptized he saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he saith not which when they heard they were rebaptized which had been the more proper speech if they had been truly baptized before but he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. which when they heard they were baptized which intimates they were not rightly baptized till then and therefore that was no reiteration of their baptism but their first baptism 2. It s apparent from the Context that they were not rightly baptized before that is baptized in a right form and therefore this was no rebaptization but a first baptism For the right form is to be baptized in the name or into the name of the Father and of the Son and of the Holy Ghost or in the name of the Lord Jesus which is the same in substance with the former though in fewer words Now that they were not baptized in the Name of the Father and of the Sonne and of the holy Ghost is most apparent in that they said in the second verse that they had not so much as heard whether there were a Holy Ghost which they must needs have heard if they had been baptized in his name Neither were they baptized in the name of the Lord Jesus before for in that it s said they were baptized in the name of the Lord Jesus then it undeniably implies that they were not baptized in his name till then and so consequently not truly and rightly baptized till then And so I hope I have cleared this Text from warranting the Anabaptists rebaptization or dipping those that have been formerly baptized in their Infancy The Professors of Anabaptism at their first appearing in the Christian Church Arg. 2 and boasting themselves to be the only true Church which was done by Donatus and his Disciples as was declared in the former argument were condemned by the Church then as Hereticks and cut off as unsound members and were so suppressed by it that for the space of 1000 years or thereabouts there never appeared any face of them again in any Christian Nation This is a truth so clear out of all Histories that make mention of them that I presume there is none of them that have the face to go about to outface it But this namely a cessation to be can never befal the true Church of Christ witness many Texts of Scripture as Psal 125.1 They that trust in the Lord shall be as Mount Sion that cannot be removed but remaineth for ever Mat. 16.18 Upon this Rock will I build my Church and the gates of Hell shall not prevail against it And Esay 27.3 Lest any assail it I keep it saith the Lord. with many such like which justifie that the true Church of God cannot fail and cease to be Whereas therefore there appeared no face of Anabaptistical Professors for so long a time it proclaims them to be no true Church of Christ and so their anabaptistical Profession not to be truth This argument
Fanatick Vertiginous and Brain-â—ick persons that are looked upon by prudent persons as Monsters among Christian Professors as Quakers Ranters Seekers and Adamites the very scum and shame of Christians For these were never heard of till they sprang up from among their Disciples which their resorting still together doth evince and evidence Whereas therefore such prodigious and abominable Brats or rather Monsters are hatched in their Nest it s a shrewd signe that the Brood is naught A Fifth and last Reason that I shall propound to them to be weighed in the ballance of their discretion Reas 5 is this Because Persons of their Profession have never been accounted as sound Members in the Body either of Church or Common-wealth but as Incendiaries and seditious Persons and Perturbers of the Peace both of Church and Common-wealth in all Nations and Countreys where they have appeared and have been proceeded against accordingly as by divers examples in Histories is very evident One of the first of this Sect that shewed himself openly was one Thomas Muntzer who in the year 1523 published his doating errours of this sort at the City of Alsted in Saxony who stirring up the People to sedition also and insurrection whereby great tumults were raised grievous outrages committed and many Thousands slain and himself being a principal Agitator and actor amongst them was at last apprehended by the Land-grave and the Duke of Saxony at Frankenhusium where he was sentenced to death by the said Princes and had his Head cut off and fastened to a Stake This story of him and divers others of their Sect is at large recorded by one Mr. Alexander Ross a late Reverend Divine in the latter end of his Book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A View of all Religious in the world Some question is made whether these Stories of the Anabaptists were penned by himself or not but it matters not seeing the truth of them is avouched by divers other Authors After this or about the same time one Balthasar Pacimontanus a Clergy man of Ingolstade in Germany declared himself to be of this Sect he was confuted and convinced both by Luther and Zuinglius who persisting obstinately in his errours was at last burnt at Vienna a famous City of Austria in the said Germany as Bellarmine reports in his first Book de Sacrament Baptism Cap. 8. from the Testimony of Johannes Cochlaeus Afterwards appeared John Becold of Leiden with his Associates at the City of Munster in Holland who for their prodigious Errours Blasphemies and wicked Practises were openly condemned and put to death about the year 1537 as the History of them is written both by Sleidan and divers others and notoriously known to be true Lastly to omit very many other Instances ariseth up one Michael Servetus a Spaniard by birth one that Mr. Calvin laboured much with to reduce from his errour of Anabaptism and some other Opinions that were blasphemous but not prevailing with him to reclaim him he was at length sentenced to death by the Senate of Geneva and there burnt in the year 1553 as Chemnitius witnesseth in locis communibus Part 1. Cap. 2. de tribus Personis divinitatis Consider now therefore with your selves what comfort or encouragement ye can have to be the Disciples and Followers of such Leaders who never yet were approved of in any Christian Nation but were ever exploded proceeded against and spued out as scandalous and criminous Offenders Yea and even here amongst your selves divers of your eminent Leaders and Teachers have been notoriously and deservedly famed to be of loose and scandalous Conversation whereof ye cannot be ignorant which greatly blemisheth your Profession because ye pretend to more Holiness yea and make your boast thereof than ye will acknowledge to be in others who are not of your Faith and Perswasion If these Reasons will not prevail with you do desert the errour yea the dangerous errour of your way I have no more to say to you but shall tender my Prayers for you as St. Paul did for the Ephesians To the God of our Lord Jesus Christ the Father of Glory that he may give unto you the Spirit of wisdom and revelation in the knowledge of him the eyes of your understandings being opened that ye may know what is the hope of his calling and what the riches of the Glory of his inheritance in the Saints FINIS Books sold by Nathanael Webb at the Kings Head and William Grantham at the black Bear in St. Pauls Church-yard MAster Isaac Ambrose prima media ultima First Middle and Last things in three Treatises in 4. Looking to Jesus a View of the everlasting Gospel in 4. Redeeming the time a Sermon in 4. Mr. Richard Tines on the Sacrament in 4. Mr. Nathanael Hardy several Sermons preached upon solemn occasions collected into one Volume in 4. The first Epist General of St. John unfolded and applied in 22 Sermons in 4. History survey'd in a brief Epitome or a Nursery for Gentry comprised in an intermixed discourse upon Historical and Poetical Relations in 4. Mr. William Nicolson's Exposition of the Church Catechism in 4. Dr. Stoughton's 13 Sermons being an introduction to the Body of Divinity in 4. Dr. John Preston A Position delivered in Cambridge concerning the irresistableness of converting Grace in 4. Mr. Thomas Cradock Gospel Liberty in the Extention and Limitation of it in 4. Mr. John Browning concerning publick Prayer and the Fasts of the Church in 4. Mr. Rich. Lewthwat Vindiciae Christi obex errori Arminiano A plea for Christ in 4. Mr. John Lawsons's Gleanings and Expositions of some of the more difficuâ—â— places of holy Scripture in 4. Mr. John Cotton The way of the Churches of Christ in N. England in 4. Mr. Edward Thorp the New Birth or Birth from above in 4. Mr. John Ley's Discourse of Disputationâ— in matters of Religion The Beacon flaming with a non obsta 〈…〉 agninst those that plead for liberty of Printing and publishing Popish Books in 4. Mr. Nathanael Stephens A precept for the Baptism of Infants out of the N.T. in 4. Dr. Sam Annesly the first Dish at the Wiltshire Feast a Sermon preached before many worthy Citizens of London born in that County in 4. Communion with God in two Semons preached at Pauls in 4. Mr. Edmund Calamy The Monster of sinful self-seeking anatomized preached at Pauls Mr. John Warren The Potent Potter Sermon preached before the Parl. in 4. The unprofitable Servant A Semon preached at an Assize in 4. Mans Fury subservient to Gods glory preached to the Parliament Dr. Robert Gell Of Gods Government oâ— the world by Angels preacht before the Astrologers in 4. Noah's Floud returning A Sermon Dr. John Wincop Gods Call to weepinâ— and mourning preached before the P. in 4. Mr. George Walker A Sermon preached before the parliament in 4. Rich. Meggot The Rib restored or the honour of Marriage a Wedding Sermon Mr. Will. Good Jacob raised a Sermon preached before the Parliament in 4. Mr. Thomas Goodwin The great Interest of States and Kingdoms a Sermon preached before the Parl. in 4. Mr. Sam. Kem A Sermon preached upon the choice of Burgesses for the City of Bristol in 4. Mr. Ambr. Stavely Index Expurgatorius A short Examination of the Doctrine of Purgatory a Sermon in 4. Mr. Peter Sterry the Clouds in which Christ comes a Sermon preached before the Parl. in 4. The teachings of Christ in the Soul a Sermon preached before the Parl. in 4. Mr. Robert Wilde the arraignment of a Sinner at the Bar of Divine Justice An Assize Sermon Mr. Giles Firmin Stablishing against Shaking or a discovery of the Prince of darkness Scarcely transformed into an Angel of light powerfully now working in the deluded people called Quakers in 4. Mr. Stephen Marshal The power of the civil Magistrate in matters of Religion Mr. George Swinock The Gods are men An assize Sermon Mr. Ben. Needler expository notes with Practical Observations upon Genesis in 8. Mr. Giles Firmin Of Schism against Dr. Owen Mr. Votier Of Effectual Calling Mr. George Hopkins Salvation from sin by Jesus Christ or the Doctrine of Sanctification in 8. Mr. John Trap Theologia Theologiae A Treasury of holy truths touching Goâ—â— Word and God the Word in 8. BP Davenant An exhortation to Brotherly communion betwixt the Protestant Churches in 8. Mr. John Simson The Perfection 〈◊〉 Justification c. in 8. Mr. Hall The Loathsomness of long Hair also against Painting Spots and Naked Breasts in 8. Vindiciae Literarum the Schools guarded or the excellency and usefulness of Humane Learning in subordination to Divinity in 8. Mr. John Warren Principles of Christian practise illustrated with Questions and Scripture Answers in 8. Mr. Daniel Evans a Catechism about Infants Baptism in 8. The Practise of Christianity or the Epitome of Mr. Rogers seven treatises in 12 Mr Thomas Jackson the true evangelical temper c. in 12. Mr. Tho. Gery the Fort Royal of Christianity defended to prove the Scriptures to be the Word of God Mr. Mullard celestial Soliloquies several Divine Meditations and Prayers drawn from the holy Scriptures in 12.