Fathers in answer to Dr. Vanes Lost Sheep returned home by Edward Chesenhale Esq Octavo 2. Bishop Morton on the Sacrament in Folio 3. The Grand Sacriledge of the Church of Rome in taking away the Sacred Cup from the Laity at the Lords Table by Dr. Featly D.D. Quarto 4. The Quakers Cause at second hearing being a full answer to their Tenets 5. Re-assertion of Grace Vindiciae Evangelii or the Vindication of the Gospel a reply to Mr. Anthony Burgess Vindiciae Legis and to Mr. Rutherford by Rob. Town 6. Anabaptists anatomized and silenced or a dispute with Master Tombs by Mr. J. Crag where all may receive clear satisfaction in that controversie the best extant Octavo 7. A Glimpse of Divine Light being an explication of some passages exhibited to the Commissioners of White Hall for Approbation of Publique Preachers against John Harrison of Land Chap. Lancash 8. The zealous Magistrates a Sermon by T. Threscros Q. 9. New Jerusalem in a Sermon for the Society of Astrologets Quarto in the year 1651. 10. Divinity no enemy to Astrology A Sermon for the Society of Astrologers in the year 1643. by Dr. Thomas Swadling 11. Britannia Rediviva a Sermon before the Judges August 1648 by J. Shaw Minister of Hull 12. The Princess Royal in a Sermon before the Judges March 24. by J. Shaw 13. Judgement set and Books opened Religion tried whether it be of God or Man in several Sermons by J. Webster Quarto 14. Israels Redemption or the Prophetical History of our Saviours Kingdom on Earth K. Matton 15. The Cause and Cure of Ignorance Error and Prophaness or a more hopeful way to Grace and Salvation by K. Young Octavo 16. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandring and to strengthen the fainting by J. Brinsley of Yarmouth 17. Comforts against the fear of death wherein are discovered several Evidences of the work of Grace by J. Collins of Norwich 18. Jacobs Seed or the excellency of seeking God by prayer by Jer. Burroughs 19. The sum of Practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel a useful Piece 20. Heaven and Earth shaken a Treatise shewing how Kings and Princes their Governments are turned and changed by J. Davis Minister in Dover admirably useful and seriously to be considered in these times 21. The Treasure of the Soul wherein we are taught by dying to sin to attain to the perfect love of God 22. A Treatise of Contestation fit for these sad and troublesome times by J. Hall Bishop of Norwich 23. Select thoughts or choice helps for a pious spirit beholding the excellency of her Lord Jesus by J. Hall Bishop of Norwich 24. The Holy Order or Fraternity of Mourners in Zion to which is added Songs in the night or chearfulness under afflictions by J. Hall Bishop of Norwich 25. The Celestial Lamp enlightning every distressed Soul from the depth of everlasting darkness by T. Fetisplace Admirable and Learned Treatises of Occult Sciences in Philosophy Magick Astrology Geomancy Chymistry Physiognomy and Chyromancy 26. Magick and Astrology vindicated by H. Warren 27. Lux Veritatis Judicial Astrology vindicated and daemonology confuted by W. Ramsey Gent. 28. An Introduction to the Teutonick Philosophy being a determination of the Original of the Soul by C. Hotham Fellow of Peter-House in Cambridge 29. Cornelius Agrippa his fourth book of Occult Philosophy Geomancy Magical Elements of Peter de Abano the nature of Spirits made English by R. Turner 30. Paracelsus Occult Philosophy of the Mysteries of Nature and his Secret Alchymy 31. An Astrological Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Chr. Heydon Knight 32. Merlinus Anglicus Junior the English Merlin revived or a Prediction upon the Affairs of Christendom for the year 1644. by W. Lilly 33. Englands Prophetical Merlin foretelling to all Nations of Europe till 1663. the actions depending upon the influences of the Conjunction of Saturn and Jupiter 1642. by W. Lilly 34. The Starry Messenger or an Interpretation of that strange apparition of three Suns seen in London the 19 of November 1644. being the Birth day of King Charles by W. Lilly 35. The worlds Catastrophe or Europes many Mutations until 1666. by W. Lilly 36. An Astrological Prediction of the Occurrences in England part of the years 1648 1649 1650. by W. Lilly 37. Monarchy or on Monarchy in England the Prophesie of the white King Grehner his Prophesie concerning Charles Son of Charles his greatness illustrated with several Hieroglyphicks W. Lilly 38. Annus Tenebrosus or the Dark Year or Astrological Judgements upon two Lunary Eclipses and one admirable Eclipse of the Sun in England 1652. by W. Lilly 39. An easie and familiar Method whereby to judge the effects depending on Eclipses by W. Lilly 40. Supernatural Sights and Apparitions seen in London June 30. 1644. by W. Lilly as also all his Works in a Volume 41. Catastrophe Magnatum an Ephemetides for the year 1652. by N. Culpeper 42. Teratologia or a discovery of Gods Wonders manifested by bloody rain and waters by I.S. 43. Chyromancy or the Art of divining by the lines engraven in the hand of man by dame Nature in 198 Genitures with a Learned Discourse of the Soul of the World by G. VVharton Esq 44. The admired Piece of Physiognomy and Chyromancy Metoposcopy the Symmetrical Proportions and Signal moles of the Body the Interpretation of Dreams to which is added the Art of Memory illustrated with figures by R. Sanders in Folio 45. The no less exquisite than admirable Work Theatrum Chemicum Britannicum containing several Poetical Pieces of our famous English Philosophers who have written the Hermetique Mysteries in their own ancient Language faithfully collected into one Volume with Annotations thereon by the Indefatigable industry of of Elias Ashmole Esq illustrated with Figures Excellent Treatises in the Mathematicks Geometry of Arithmetick Surveying and other Arts or Mechanicks 46. The incomparable Treatise of Tactometria seu Tetagmenometria or the Geometry of Regulars practically proposed after a new and most expeditious manner together with the Natural or Vulgar by way of Mensural comparison and in the Solids not onely in respect of Magnitude or Dimension but also of Gravity or Ponderosity according to any Metal assigned together with useful experiments of Measures and Weights observations on Gauging useful for those that are practised in the Art Metrical by T. VVibard 47. Tectonicon shewing the exact measuring of all manner of Land Squares Timber Stone Steeples Pillars Globes as also the making and use of the Carpenters Rule c. fit to be known by all Surveyors Land-meters Joynets Carpenters and Masons by L. Digges 48. The unparallel'd Work for ease and expedition intituled The exact Surveyor or the whole Art of Surveying of Land shewing how to plot all manner of Grounds whether
things shall never fall In the Answer as it is more fully and distinctly set down the person about whom the inquiry is made is described 1. by his inward integrity of heart and affection He that walketh uprightly 2 By his outward conformity of Life and Conversation and that 1. more generally and worketh righteousness 2. More particularly and that in nine Particulars 1. And speaketh the truth in his heart 2. He that backbiteth not with his tongue 3. Nor doth evil to his neighbour 4. Nor taketh up a reproach against his neighbour 5. In whose eyes a vile person is contemned 6. But honoureth them that fear the Lord. 7. He that sweareth to his own hurt and changeth not 8. He that putteth not out his money to usury 9. Nor taketh reward against the innocent Lord In the Original the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we pronounce Jehovah and so usually when the word LORD is written all with great Letters excepting some few places where the Original word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah which is taken to be a contract of Jehovah The word Jehovah comes of a word that signifies to be and God is so called because he hath his being from none and all other things have their being from him So that this Name Jehovah is peculiar unto God and not communicable to any besides him Thou whose Name alone is Jehovah art most high c. Psal 83.18 From hence that the Question is propunded unto God Doct. we may fetch this Observation God is he that must instruct all and teach them the things which concern Salvation David here in a matter of Salvation seeks unto God and desires to learn of him So Psal 119.33 Teach me O Lord. And v. 34. Give me understanding And v. 66. Teach me good judgement and knowledge And Psal 143.8 Cause me to know the way wherein I should walk This may further be confirmed by these Arguments Reasons why the Way of salvation must be learn'd of God 1. All true knowledge is from God I say all true knowledge for there is science falsly so called 1 Tim. 6.20 Some are wise to do evil but to do good they have no knowledge Jer. 4.22 But if it deserve the name of knowledge if it be of things meet to be known God is the Author and Worker of it It is he that teacheth man knowledge Psal 94 10. The Lord giveth wisdom out of his mouth cometh knowledge and understanding Prov. 2.6 The knowledge of cunning Artificers is from God Then wrought Bezaleel and Aholiak and every wise-hearted man in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary c. Exod. 36.1 See also Exod. 31.16 So the knowledge of the Husbandman his skill in plowing sewing and threshing this also is from God For his God doth instruct him to discretion and doth teach him Isa 28.26 This also cometh from the Lord who is wonderful in counsel and excellent in working v. 29. More especially then that knowledge Edocuit autem Dominus Mat. 11.27 quoniam Deum scire nemo potest nisi Deo docente hoc est sine Deo non cognosci Deum Iren. lib. 4. cap. 14. which concerns Salvation is from God the knowledge of God and of the things of God must needs be from God No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will reveal him Mat. 11.27 If every good gift and every perfect gift be from God as it is Jam. 1.17 then surely the more good and the more perfect any gift is the more clear and evident it is that it is from God 2. Salvation is from God it is called the salvation of God Psal 50.23 So Psal 51.12 Restore unto me the joy of thy salvation saith David unto God Therefore it is God that must teach the things that concern Salvation the way how to attain unto it In the first Verse of the Psalm we are in hand with David calls the Tabernacle and the Hill which he speaks of the Lord's Tabernacle and his Hill good reason therefore why he should as he doth consult the Lord and ask of him how he should be so qualified as to be admitted into it and so abide and dwell in it for ever Quest But may some say how doth God teach and instruct Answ I answer God doth teach and instruct both by his Word and by his Spirit 1. By his Word as the outward means It is true The Light of Nature may afford some knowledge of God The heavens declare the glory of God and the firmament sheweth his handy-work Day unto day uttereth speech and night unto night sheweth knowledge There is no speech nor language where their voice is not heard Psal 19.1 2 3. That which may be known of God is manifest in them for God hath shewed it unto them For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.19 20. But such knowledge as is requisite and necessary unto Salvation cannot be had by the Light of Nature but the Light of God's Word is it by which it must be attained In Judah is God known Psal 76.1 to wit because in Judah they had the Oracles of God committed unto them Rom. 3.2 As for the Gentiles that were without the word they were even without God in the world Eph. 2.12 without the true saving knowledge of God the Gentiles which know not God 1 Thess 4.5 Salvation is of the Jews said our Saviour to the woman of Samaria to wit because the Jews onely had the Word of God which doth shew the Way of Salvation David therefore having said Blessed is the man whom thou chastenest O Lord he adds and teachest him out of thy law Psal 94.12 And Psal 119.105 Thy word is a lamp unto my feet and a light unto my paths And v. 130. The entrance of thy words giveth light it giveth understanding to the simple 2. By his Spirit as the inward and principal Agent I will put my law in their inward parts and write it in their hearts Jer. 31.33 This God doth by his Spirit I will put my Spirit within you saith he Ezek. 36.27 Ye are manifestly declared to be the epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart saith the Apostle to the Corinthians 2 Cor. 3.3 Christ by his Spirit did open the understandings of his Disciples that they might understand the Scriptures Luk 24.45 And by his Spirit he opened the heart of Lydia to attend unto the things which were spoken by Paul Act. 16.14 This then serves first to convince all such as think to Use 1 promote and further their Salvation by observing and
daily Then I said I will not make mention of him nor speak any more in his name But his word was in my heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay Jerem. 20.8 9. So the people of God make their complaint unto him saying Thou makest us a reproach to our neighbours a scorne and a derision to them that are round about us Psal 44.13 See also Psal 123.3 4. So David in like manner complaines Thou hast known my reproach saith he unto God and my shame and my dishonour mine adversaries are all before thee Reproach hath broken mine heart and I am full of heaviness Psal 69.19 20. Mockings are reckoned among the grievous persecutions which the godly endured Heb. 11.36 Ismaels mocking of Isaac is called by the Apostle a persecuting of him Gen. 21.9 with Gal. 4. vers 29. 2. Such as reproach others are foolish Make me not a reproach to the foolish saith David Psal 39.8 Why do any reproach others Is it for wel-doing What more abâ—urd and unreasonable then to reproach any for that for which they should praise them Wo unto them that call evill good and good evill that put darkness for light and light for darkness that put bitter for sweet and sweet for bitter Isai 5.20 Such as speak evil of others and revile them because they will not run with them to the same excesse of riot they shall be sure to give an account to him that is ready to judge both the quicke and the dead Nil habet infelix paupertas durius in se Quà m quod ridiculos homines facit Horat. 1 Pet. 4.4 5. Do any reproach oâ—hers because they are poore and of low estate This also is against reason Whoso mocketh the poore reproacheth his Maker Prov. 17.5 For it is God that both maketh rich and maketh poor as he pleaseth The rich and the poor meet together the Lord is the maker of them all Proverb 22.2 The Lord maketh poore and maketh rich 1 Sam. 2.7 God might have made thee poore and the other rich yea for ought thou knowest he may yet doe it So if thou re-reproachest others because of any affliction that they are in consider that God might have sent and yet may send the like affliction or worse upon thee Besides such as are poore or any way afflicted ought to be pitied and succoured if it may be To him that is afflicted pitie should be shewed c. Job 6.14 Do not then by reproaches adde more affliction unto such as are afflicted enough already See what bitter imprecations David not by his own spirit but by spirit of God doth powre out against those that persecute him whom God hath smitten and talke to the grief of those whom he hath wounded Psal 69 22 26. Is it for sin that any reproach others Yet even that is no just cause why they should do it If others sin we should mourne and pray for them and as we have opportunity admonish and reproove them but not reproach them For 1. This is the way to make them worse and not better It is true God can bring light out of darkness and make a reproach work for the conversion of a sinner as Austine relates that his mother by this meanes was reclaimed from a vice with which she had been infected Aug. Confâ—ss lib. 9. cap. 8. but the nature of reproach is such as that it is more apt to work a quite contrary effect They that are reprooved are ready to construe it so as if they were reproached Master said one to Christ thus saying thou reprochest us also Luke 11.45 This makes people so to distast reproof how much more will they distast it when it plainly appears that they are reproached Salomon therefore requires wisdome in a reproover as well as obedience in him that is reprooved As an ear-ring of gold and an ornament of fine gold so is a wise reproover upon an obedient eare Prov. 25 12. Now the wisdome of a reproover consists much in this that he reproove so as that it may appeare to be a reproofe but not a reproach that his aime and indeavour is to reforme not to defame 2. Either thou hast falne thy self into as great sin or mayest fall and this consideration should keepe from reproaching others though it be for sin We ought to speak evil of no man to be no brawlers but gentle shewing all meekness unto all men For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures c. Titus 3.2 3. If a man be overtaken with a fault ye that are spiritual restore such as one with the spirit of meekness considering thy self lest thou also be tempted Gal. 6.1 Especially if it appeare that one hath repented of his sin he is not to be reproached for it nor upbraided with it If the wicked will turne from all his sins c. all his transgressions that he hath committed they shall not be mentioned unto him Ezek. 18.21 22. God will not mention them so as to impute them therefore much lesse should we mention them so as to reproach for them It is observable that Matthew mentioning himself among the Apostles calls himself the Publican Matth. 10. vers 3. So magnifying the grace of Christ towards him in making him an Apostle who had been a Publican but Mark and Luke rehearsing the names of the Apostles never terme him so Mark 3.18 Luke 6.15 lest they might seeme to reproach him So Paul after he was converted and called to be an Apostle for the same reason acknowledgeth what he had been namely a blasphemer and a persecutor and injurious 1 Tim. 1.13 But Peter speaking of him saith Our beloved brother Paul 2 Pet. 3.15 And so Paul speaking of Onesimus who had been a fugitive one that had run away front his master and as it seemeth had also purloyned from him yet now that he was become a convert Paul speaks most respectively and affectionately of him I beseech thee saith he to Philemon for my son Onesimus c. Philem. v. 10. And vers 12. Thou therefore receive him that is mine own bowels And vers 16. Not now as a servant but above a servant a brother beloved specially to me but how much more unto thee both in the flesh and in the Lord 3. Reproaches are many times a cause of much mischief Grievous words stirre up anger saith Salomon Proverb 15.1 Now reproachfull words are grievous words and so apt to stir up anger and consequently to cause much mischiefe For wrath is cruel and anger is outragious as the wise man also observes Prov. 27.4 The men of Ephraim reproaching the Gileadites and saying Ye Gileadites are fugitives of Ephraim among the Ephraimites and among the Manassites the Gileadites were so exasperated against them that they slew forty and two thousand of them Judg. 12.4 and 6. Thus a fools lips enter into contention and his mouth
to the Carthaginians any more but the Senate hearing of it caused him to be sent back to Hannibal to be dealt with as a perfidious person For saith Cicero fraud doth confirm Fraus enim astringit non dissolvit perjuriam Fuit igitur stulta calliditas perversè imitata prudentiam Cic. ubi supra not dissolve perjury And therefore he saith it was a foolish policy which was used and a perverse imitation of prudence Plutarch also writes of Sextus Pompeius Plut in Anton. that he having Octavius and Antonius that were his enemies in his ship which he commanded and having sworn unto them to dismiss them in peace when the governor of the ship came unto him and asked him secretly if he should cuâ— the cables and carry them away and so make him Lord oâ— the Romane Empire he answered him Thou shouldest have done it of thy self but now let us be content with what we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is not for me to forswear my self Shall not these heathens rise up in judâ—ment against many Christians and condemn them who make no conscience of those bonds which the very heathens did account so sacred and inviolable Now to this end that we may performe our Oathes and our promises let us observe these directions 1. When we promise and especially swear let us be sure to understand what we doe Be not rash with thy mouth saith Solomon and let not thine heart be hasty to utter a thing before God Eccles 5.2 He speaks of vowes which are promises made unto God When thou vowest a vow unto God saith he defer not to pay it for he hath no pleasure in fools pay therefore that which thou hast vowed ver 4. But it holds also in respect of promises made unto men and especially in respect of Oathes which though they be sworn unto men yet they are sworn by God And therefore as he there adds v. 6. Suffer not thy mouth to cause thy flesh to sin neither say thou before the angel that is either Christ the angel or messenger of the Covenant Mal. 3.1 or a created angel which is a ministring spirit sent forth to minister for those that shall be heirs of salvation It was an error Wherefore should God be angry at thy voice and destroy the work of thy hands Ne testem facias angelum impudentiae tuae dum errorem tuum excusas cumque pretexis speciosis quibusdam commentis Sâ—rran ad loc Let us therefore I say be well advised before we ingage our selves by promise especially if we confirm the promise by an Oath Abrahams servant was very cautious in taking the Oath which his master required of him he was very careful to understand what he should swear and how far forth he should stand ingaged Gen. 24.3 4 5. Such care and cautiousness will all have who fear an oath Eccles 9.2 and exercise themselves to have always a conscience voyd of offence both toward God and toward men Act. 24.16 The like we may see by the example of the spies when they ingaged themselves by oath unto Rahab Josh 2.17 20. Quod dubitas ne fâ—câ—ris 2. If we doubt of the lawfulness of the Oath or promise which is required of us we may not meddle with it for though in it self it be lawful yet to us it is not lawful Let every man be fully perswaded in his own minde Rom. 14.5 I know and am perswaded by the Lord Jesus that there is nothing unclean of it self but to him that esteemeth any thing unclean to him it is unclean ver 14. And he that doubteth is damned if he eat because he eateth not of faith for whatsoever is not of faith is sin ver 23. 3. If we judge the oath or promise lawful and not to be refused let us deal sincerely and intend what we swear or promise As our prayer unto God so our promise unto men and especially our Oath by God must not proceed out oâ— fained lips Psal 17.1 4. After we have sworn or promised let us be mindful of our Oaths and promises and careful to perform them David thought of the covenant that he made with Jonathan and the Oath which he sware unto him when Jonathan was dead he remembred it and had a care to perform it Is there yet any said he that is left of the house of Saul that I may shew him kindness for Jonathans sake 2 Sam. 9.1 And when seven of the sons of Saul were to be hanged up because of the wrong that Saul had done to the Gibeonites David spared Mephâ—bosheth the son of Jonathan the son of Saul because of the Lords Oath that was between them between David and Jonathan the son of Saul 2 Sam. 21.7 And to this end again that we may observe the forementioned directions we must observe these that follow 1. We must get and increase act and exercise faith If we have faith in God it will inable us to keep faith towards men whatsoever come of it For by it by faith the Elders obtained a good report Heb. 11.2 Through faith they wrought righteousness ver 33. Faith is the substance of things hoped for and the evidence of things not seen ver 1. By faith we look not at the things which are seen but at the things which are not seen 2 Cor. 4.18 Therefore faith will make us to have a good conscience in all things and to be willing to live honestly Heb. 13.18 though in outward and earthly respects it prove never so prejudicial and hurtful unto us 2. We must nourish and maintain in us the fear of God for then we will fear an Oath so as not to take it if it be unlawful nor to break it if it be lawful and we have taken it Because people are possessed with carnal fear and want this spiritual fear because they have more of the fear of man then of God in them therefore against their conscience they promise and swear any thing that is imposed upon them and they make no conscience of any promises or Oathes to perform them Therefore sanctifie the Lord of hosts himself let him be your fear and let him be your dread And he shall be for a sanctuary Isa 8.13 14. Fear not them that can kill the body and after that have no more that they can do But I will tell you whom you shall fear fear him who when he hath killed hath power to cast into hell yea I say unto you fear him Luk. 12.4 5. 3. We must pray and labour for Christian fortitude and courage to be valiant for the truth for want of which grace Jeremy complained of those of his time Jer. 9.5 God hath not given us saith the Apostle the spirit of fear base cowardly fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of power and of love and of a sound minde 2 Tim. 1.7 If we have this spirit we shall be able to hold both faith and a good conscience