and decent But the placing of holiness in them and the abusing of the people by them this was the evil in them that Bishop Jewell doth condemn but no the use of them This Reverend Prelate you may observe speaketh confidently of the Non-conformists of his time that as they did not commend Ministers garments as holy so they did not condemn them as unholy or sinful And were the Non-conformists of these times but of the same mind that they did not condemn a Cassock or a Surplice as unholy and that it were no sin to wear such vestures when commanded the case would soon be resolv'd that to wear a Cassock Surplice Gown Canonical Coat c. were lawful for distinction sake and decency in Gods Worship Sect. 23. And thus now having shewed though somewhat at large the true scope of the place brought by Plus ultra to prove his argument by in pag. 30. and that it proveth no such thing for which he doth produce it I shall onely shew how much he is mistaken in the reason that he giveth why the Church of England ought to reject conformity to the Church of Rome in matters of Worship and Discipline that have renounced communion with her in all material points of Doctrine pag. 27. Saith he the reason why we reject communion with the Church of Rome is for that the Popes Supremacy Infallibility Transubstantiation Merit of good works Invocation of Saints Purgatory Latin-Service Worshippiag of Images half communion and such like which are the Pillars of the Romiâ—h Fabrick cannot be proved and made good out of the Word of God And is not this reason of like force against the ceremonies of the Church yet in use amongst us Is there a scriptum est for one of them c. Sect. 24 To which give me leave to say the reason is not of like force for the things before named which are the Pillars of Popery Gods Word is expresly against them and the Scriptures of truth shew the Doctrine to be faelse and so ne to be the Doctrine of devils And if you could bring as clear Scriptures against using a form of prayer wearing garments for distinction and decency in Gods Worship as may be brought againâ—t Lain-Service Worshipping of Images Merit of good works c. Then there were some shew of reason in yours And as for your argument that there is not a scriptum est for one of them I shall give you a very ancient answer that was given to your very objection by the Reverend Martin Bucer to Joannes à Lasâ—o who argued against vestures and other ceremonies as holding conformity with the Charch of Rome therein and as having no scrip um est for them saith the said Bâ—â—â—er in his Epistle pag. 6. If therefore you will not admit such liberty and use of vesture to this pure and holy Church because they have no commandement of the Lord nor no example for it I do not see how you can grant to any Church that it may celebrate the Lords Supper in the morning c. for we have received for these things no commandement of the Lord nor any example yea rather the Lord gave a contrary example Sect. 25. Behold here you that have made a challenge in pag. 13. in the name of all the Non-conformists that if any learned men of our Adversaries be able to bring one sufficient sentence out of the holy Scripture or any one example of any Bishop or Minister in the time of King Edward the sixth that doe directly or ex professo plead for the wearing of Caps and Surplices c. the Zuinglian Gospellers will be then content to yeeld and subscribe Here is the authority of a great learned and pious man in the time of King Edward the sixth defending the lawfulness of these vestures you so much argue against and also condemning your very argument pag. 10. Saith he Many things which the Antichrists have made marks of their impiety may be tokens of the Kingdom of Christ as the signs of Bread and Wine the water of Baptisme the Laying on of hands Preachings Churches Holy dayes and many other things All these places of Scripture are of a great scope The earth and the fulness thereof is of the Lord not of the Devil not of Antichrist not of the wicked This colourable craft of Sathan saith he must be taken heed of by the which he bringeth to pass oftentimes that either we reckon those things which are no sins and those that be sins indeed we seem not to regard them in our selves c. Sect. 26. If the Authority of this holy man in King Edwards dayes satisfie not your conscience that these things may be continued and prevail not with you to prevail with all other Non-conformists in whose name you made the challenge and also have promised to yield and subscribe I shall in answer to your challenge produce the Authority of Bishop Jewell whom you so much quote ex professo commending the present Liturgy in the frame of it And this you will find written in pag. 162. of the Defence of the Apology occasioned by the reproachful speeches of Dr. Harding against it calling the Liturgy in Queen Elizabeth's dayes as you do now A devised Service c. but saith Bishop Jewell to him appealing to his own conscience You know that we serve God according to his holy Word and the order of his primitive Church we administer the holy Sacraments in pure and reverent sort though I suppose the signe of the Crosse was used in one and Kneeling at the other We baptise in the name of the Father Son and Holy Ghost we receive the Sacrament of Christs body and bloud from the holy Table we make our humble confession and prayers together we pray with one heart and one voice c. And of all these things what one is contrary to the Catholick Faith Oh Mr. Harding is it not written The man that lieth destroyeth his own soul and Christ saith the Blasphemy against the Holy Ghost shall never be forgiven in this life or in the life to come Sect. 27. If Bishop Jewell did not plead for the present Liturgy in the frame of it his zeal burning so hot that he accounteth Hardings calumnies of the Common prayer to be as a blasphemy against the Holy Ghost I leave to the consideration of all judicious Christians and consequently whether the Authors of the challenge are not bound to conform and subscribe especially considering what the said Bishop Jewell saith of the said Communion book or Common prayer book pag. 198. The holy Communion book and Order of the holy Administration standeth and by Gods mercy shall stand still without any change Observe I pray whatever you have said of the Liturgy of the Church that it is Tantum non the Masse-book yet if you had searched into Jewell as you ought for truth you would have found the Jesuite frequently depravi g the book of common prayer and that
shall onely remember you of a very great remark Josh 22.9 The Children of Reuben Gad and the half tribe of Manasses they build an Altar by Jordan even a great Altar to see to ver 2. this the rest of the tribes of Israel took for a rebellion against God and like to be a very great provocation ver 16 17 18 19. beseeching them whatsoever they did not to rebell against God or them in building an Altar besides Gods Altar Thus to do I say the rest of the Tribes did account to be a great sin this was to set up Posts by Gods posts c. Now observe though what was done here was done without any particular command from God nay was seemingly contrary to it for to build an Altar besides Gods Altar yet if you consult the story you will find that though they do not deny what their brethren apprehended about this significant sign yet they did justifie their erecting or instituting it for a token or a witness to future generations that they were Members of the true Church that they had a part in the Lord ver 27. it was upon a religious account they did this and yet it was no Altar for burnt offerings or sacrifices this they did utterly disclaim ver 29. Sect. 10. I wish from my heart this Instance might be well considered of and what was the effect of it in those dayes For though before the children of Reuben had declared their true grounds and reasons why they did set up this said token sign or witness the rest of the Tribes were resolved to imbrue their hands in their brethrens blond even for building this Altar ver 12. it had very near occasioned a civil War but when they had understood their reason for so doing and perceived they were not guilty of Idolatry which they feared ver 16 17. they were content with what the childen of Reuben spake ver 30. Sect. 11. They might as we do now in cases of this nature have charg'd them with superstition saying Where is your warrant out of the Word for what you have done you have set up posts by Gods posts is this according to the pattern in the Mount this is contrary to the precept you have so lately received Deut. 12.32 you have made an addition to Gods Word have you not the seals of the covenant Circumcision and the Passeover to remember you and your children that you have a part in the Lord and are his people but must you go and make a significant ceremony of your own invention nay which is worse take Gods own Institution his holy Altar and design it for another purpose then he intended it This and much more might they have said had they been of the temper and tenents that many good people are of in our dayes But Phineas said ver 31. This day we perceive that the Lord is among us because that you have not done this trespass against the Lord. Behold here they clear them from sin that they had transgressed no commandement of God Nay this holy man doth ingeniously confess that had the children of Israel proceeded to have made war with their brethren upon the apprehension they had of Rebellion and Idolatry c. that they had offended God and had fallen into his hand who is a consuming fire But saith he now you have delivered the children of Israel out of the hand of the Lord. And the people of Israel when they were informed by Phineas and the Princes of these things they were also of so yielding a temper that the Text saith that the report that Phineas made had these two excellent effects ver 33. They were very well pleased with what the Reubenites had done and they blessed God who had kept them from committing of murther upon a mis-apprehension that their brethren had committed Idolatry Sect. 12. I have been the larger in glossing or paraphrasing upon this practice and all the material passages thereof Being perswaded that if God would but give to his people that are most zealous against Idolatry and superstition to be of the mind the children of Israel were of then that they would without passion and prejudice hear the defence those make for themselves in commanding or doing things about Religion and the modes of Worship and Discipline which may seem to others to be Idolatrous as the Altar at first did to the Israelites and but charitably believe what the Church of England declares in their Apology chap. 17. division 1. and also in their preface to the Common prayer concerning ceremonies in general and of the Cross in particular in her Canons it would hugely conduce to heal us by extinguishing our great heats and animosities and by delivering us from scrupleing our selves and censuring others about the same That so after all our unbrotherly and unchristian differences and discords about the modes onely of Worship as Mr. Baxter saith we may now serve the Lord with one shoulder and with one mind and mouth glorifie God Sect. 13. In particular did the most unsatisfied but believe what hath been written in the defence of the sign of the Cross in Baptism by the Canons of the Church or what I now write of it that they do not by appointing or conforming to it set up an Altar by Gods Altar or adde a Sacrament to a Sacrament thereby It is but Ed as the Reubenites called their significant sign it is but a witness or a token as the Church teacheth that persons baptised may not be ashamed of Christ a duty as I said before of high concern They do not place any worship or holiness in this sign as the Papists do but that it may appear that they are not guilty of novelty they do retain the signe of the cross amongst them as being of great antiquity in the primitive Church and used as a means to mind the Christian Converts then from Paganism that they should not be ashamed to confess Christ nor yet of his cross which was foolishness to the Gentiles as the Apostle speaketh Sect. 14. But now finding that Mr. Baxter in his Five Disp after he hath granted that it is in the power of men to determine of such modes and circumstances as are necessary to the performance of that Worship which God hath instituted in his Word and therefore lawful governours may in such cases bind us by their commands pag 400. Sect. 5. And thereby I suppose impose them Giving for instance that it is left to human determination concerning time and the Utensils about Gods Worship pag. 401. whether we shall preach in a Pulpit and what shall be its shape where we shall read whether we shall baptize in a Font or Bason and of what materials whether of Stone or Pewter whether we shall receive the Lords Supper at a Table or in our Seats whether it shall stand in the East or West end of the Temple or the middle whether it shall have rayles or no rayles c. pag.
their continuance therein to lead others out of the way by their example I remember a very good Note that I not long since heard even from David's own practice Psal 119. That it was a very great piece of Christian ingenuity to retract our Errors Now whether it be not an Error or a huge mistake to publish to the World and frequently to deliver in Pulpits what you shall find Petition for Peace pag. 11. That all additions to Gods Worship are sinfull and to intimate that to subscribe to any thing but what is contained in the holy Scriptures would accuse the Scriptures of Insufficiency Petition for Peace pag. 7. Without distinguishing of additions to substantials or circumstantials in Religion as I find Mr. Ball doth frequently and faithfully by which the loyal Subjects of Christ might be delivered from their fears of his displeasure by the use of those things which so much would conduce to Concord and Unity Surely these are Errors and very perplexing to the minds of weak Christians with others eidem farinae which I desire may be considered of To make these more evidently so I have taken this great pains to the endangering of my health the denying my self of rest while others stept and breaking through many avocations I have had so suddenly to digest my inward thoughts and bring them to this method that I now present you with To take off all just occasion of censure for one abounding in his own sense I offer you throughout the sense and judgement of very Pious and Moderate persons as aforesaid And therefore I beseech you once again but to consider of what I find affirmed by Martin Bucer in his Epistle aforesaid of whose judgement I do professe my self to be in this point as to Conformity my design being much the same with his to that worthy person before named after that he had answered his Arguments which are too much used in these days saith he pag. 6. If therefore you will not admit such liberty and use of Vesture to this pure and holy Church because they have no commandment of the Lord nor no example of it I doe not see how you can grant to any Church that it may celebrate the Lords Supper in the morning and in an open Church especially consecrate to the Lord that the Sacrament may be distributed to men kneeling or standing yea to women as well as men for we have received of these things neither Commandment of the Lord nor any example yea rather the Lord gave a contrary example But it will be objected saith he pag. 7. That in England many use vestures with manifest Superstition and that they do nourish and confirm the people in superstition Even so it may be answered very many abuse this whole Sacrament as also Baptisme and all other Ceremonies Therefore let us withstand this mischief and vanquish it utterly He looked it should seem upon it as a mischief to be vanguished to argue from the abuse of a thing against the lawfull use of it And he doth further shew which way our endeavours must chiefly lie Saith he pag. 7. Let us chiefly endeavour that the heart may be purged by Faith which Faith is first begun and encreased by the hearing of the Word This hearing is brought by the Preachers of the Goseel such therefore let us call for and that there may be store of them let us be earnest for Reformation This holy man was farre from the mind of those that judge their earnestnesse for Reformation consists in opposing of Formes of Prayer Vestures and Gestures even about Gods Worship and being dead yet speaketh to you by my means assuring you that you are quite out of the way in resolving to lay down your Ministry rather than you will observe and obey the Act for Uniformity Methinks the Counsel of the Wise man should be much upon your hearts at this time Ecclesiast 10.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si Spiritus dominantis ascenderit super te locum tuum ne demittas quia sanitas quiescere faciet peccata magna If the Spirit of the Ruler by his Lawes may seem to arise up against us what then are we to arise up against him No leave not thy place we are set in a state of subjection to the higher Powers and therefore let us not give over the work where about God hath set us but think rather of yielding obeidience for yielding pacifieth great offences some render the Word Vir sanans Annotations on the place a Healer and so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that by modest and gentle behaviour seeketh to heel the wound and breach between him and his Soveraign shall pacifie great offences The offence that the Prince may take at our not obeying and the offence that we might take from the Prince commanding are removed by yeilding of obedience So then that wisdom which produceth obedience is of a healing nature I beseech you Sirs let the Counsel of the Holy Ghost in this place prevaile with you to keep your places depart not from them but from those Opinions which may hinder from that yielding that may be of so healing a vertue at this time It is a difficult work as the aforesaid Martin Bucer hath observed and therefore he not onely pressed it in that place but saith he further in the said Epistle pag. 9. We see now being taught by the experience of so many years that the Lord granteth but to a few to depart from that sentence which they have once fastned themselves in specially if also they have contended for the same Surely if ever this were a mercy to any it would be to us in this Juncture of time a mercy indeed which God granteth but to a few to depart from that Sentence or Opinion which they have once fastned themselves in Oh would God grant this mercy unto you the Ministers of this City so blessing the endeavours of those that would perswade you to the lawfulnesse of Obedience to all that the Act for UNIFORMITY requireth that they might be effectual with you to depart from that Sentence that Opinion that some are supposed have fastned themselves in because they have so vehemently contended against them as superfluous superstitious unnecessary and unlawfull How would then the true work of Reformation of which Ma tin Bucer speaketh go on whilest Superiours in commanding and Inferiors in obeying do reciprocall love each other and seek the publick good How would the substance of Religion and the power of Godlinesse be promoted when there is a Concord Vnion and Agreement between those persons in the publick Worship of Almighty God which have supposed the one party to be too common irreverent and homely the other too carnal and formal in their devotions How would then the Jesuites be disappointed in their present hopes and expectations How would then many erroneous persons be turned from the error of their wayes the poor Quakers be brought to see their
the sin to be the greater Sect. 20. And therefore I am very much mistaken if I or any other may not without sin declare what the Act for Uniformity requireth That I hold there lyeth no obligation upon me or any other from the highest to the lowest as having no lawful power to endeavour to alter the Government either of Church or State As to the obligation that lyeth on us by the covenant to alter the government of the State I do not remember that there is any clause therein that giveth any ground for such thoughts and therefore I shall pass that over But for the further evidencing of the lawfulness of declaring the non-obliging power of the covenant according to the Act Sect. 21. I shall humbly offer further the judgment of the reverend Mr. Perkins who in his cases of conscience and other where doth resolve this doubt concerning the obliging power of an Oath both when it bindeth and when it bindeth not pag. 107. When an Oath bindeth not he resolveth in six cases Some of them I shall produce desiring that we may faithfully without prejudice apply to our case in hand Sect. 22. First an Oath bindeth not when it is against the Word of God and hath a tendency to sin I desire it may be considered whether this Oath in question being imposed by part of the two Houses be not as contrary to the Word as the Law of the Land and being an Vsurpation of the supreme Magistrates office as to publick Reformation hath not a tendency to sin whether it hath not a tendency to Injustice taking away without Law the liberties of such as are confirm'd so often by Magna charta whether also it doth not tend to the strengthning us in our disobedience as to the commands of our Superiours about Church-government and to the maintenance of the sin of discord and division about matters of this nature I am apt to think that when an Oath pleaded for produceth these effects it bindeth not for an Oath as Mr. Perkins saith is not to be a bond of iniquity Sect. 23 Secondly Mr. Perkins saith an Oath bindeth not when it is made against the wholsome Laws of the common-wealth because as he saith every soul is to be subject to the higher powers Rom. 13. Now whether to swear to change the Government either in Church or State be not against the wholsome Laws of the common-wealth I have shewed at large by the statute of the 25. of Edward 1. The great charter is declared to be the common Law of the Land and this as I have said secureth the liberties of the Church And if the Text that Mr. Perkins quoteth Rom. 13. Let every soul be subject to the higher powers doth not condemn the practice of all inferiours that shall impose a new Oath without a new Law especially to alter the old and ancient Government of Church and State I am much mistaken and desire to be better inform'd Sect. 24. Thirdly he saith further if the Oath be made by those who are under the Tuition of their superiours and have no power to bind themselves then the Oath bindeth not Now that the two Houses are under the Tuition of their superiour the King is very evident 1 Eliz. in Cawdryes case part 5. fol. 5. Every Member of the House of Commons and of the Lords too if I mistake not at every Parliament take their corporal Oaths that the King is the supreme and onely governor in all cases and over all persons and the said Statute of Eliz. is but declarative of the ancient Laws And in the first of Edward 6. all Authority and Jurisdiction Spiritual and Temporal is derived from the King therefore all his subjects are under his Tuition and Jurisdiction Sect. 25. I desire this may be a little thought on for if the Imposers of the Covenant be as our Law teacheth and as their Oaths declare under the Kings Jurisdiction and so have no power by Law to bind themselves by an Oath without a new Law and this Law cannot be made without the Kings consent as Mr. Prin doth acknowledge in his soveraign power of Parliaments pag. 46 47. That the Kings assent is necessary to make Laws and ratifie the King being the Head of the Kingdom and of the Parliament And this Solemn League and Covenant being never enjoyned by any such Law but by such who had no power to bind themselves I humbly conceive that we may safely without sin declare that it bindeth not me or any other for that which inse in it self hath no binding power bindeth not any person whatsoever Sect. 26. Especially considering what Mr. Perkins saith surther That an Oath bindeth not page 527. of Conscience when persons are not Sui Juris but are under the power of another proving it out of Number 30.3 If a Woman vow unto the Lord and bind her self by a bond being in her Fathers house c. verse 5. If her Father disalloweth her the same day that he heareth all her vows and bonds they shall be of no value and the Lord will forgive her The case is also the same when a Wife voneth ver 7 9. Now I humbly conceive this was the case as to the Covenant when it was Imposed by part of the two Houses the Father of our Country so far disallowed the same that in the day that he heard thereof he Issued out his Proclamation against it from Oxford and in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after his discourse upon the Covenant in which are so many passages which laid together must needs conclude that he in no wise consented to it Sect. 27. That you may observe the deep sense that he had of his subjects sinning against God by taking it after that he had I say given his Judgment in the general of it that he reckoned it to be the pawning of his peoples souls to his subjects of Scotland he doth conclude with this prayer for us To thee O Lord do I address my prayer beseeching thee to pardon the rashness of my subjects swearing and to quicken their sense and observation of those Just Moral and Indispensable bonds which thy word and the Law of the Kingdom hath laid upon their consciences c. make them at length to consider that nothing violent and injurious can be religious Sect. 28. There is a fifth case pag. 525. and that is this an Oath bindeth not if it be made of a thing that is out of our power As if a man swear to his friend to give him another mans goods this I conceive may be applyed to the case in hand to alter the Government of Church or State is not in our power neither by the Law of God or the Land we cannot do it without very great injury to others as you have learn'd and therefore to endeavour after it is a sin Sect. 29. And sixthly saith he If at first it were lawful and after by some means becometh either impossible or
given a little touch before speaking to the term and as to its lawfulnesse the instance before given of the bonesit thereof Christ having made so gracious a promise to those that do agree together in prayer that do symphonise therein according to the Greek phrase Mat. 18.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Again I say unto you that if two of you shall agree on earth as touching any thing that they shall aske it shall be done for them of my Father which is in heaven I say it is very much evidenced thereby for our Saviour in the very infancy of the Christian Church would never have given encouragement to such an harmony and agreement in his service by making so great a promise to his little congregation as there he did if it had not been lawful Sect. 2. And admit there should be no other Text in all the New Testament in express terms to prove it yet if it be in any general Text commanded or approved of and it appear to be the constant practice of the Church under the Old Testament administration then doubtless it must be of Divine Institution the Church of God being stll the same Therefore Vniformity or an universal agreement in publick Worship is lawful to be conformed unto where it is commanded Sect. 3. I find in the Church of God that in Ezra his time there was an Vniformity in publick Worship Ezra 3.10 11. and that after the Ordinance of David King of Israel 1 Chron. 16.7 8. They sung together by course there was a symphony an agreement and harmony in their Worship And this was done according to an Act of Vniformity set forth by King David very long ago forin 1 Chron. 16.4 David he appointed certain of the Levites to minister before the Arke of the Lord and to rehearse and to thank and praise the Lord God of Israel with Instruments of Musick and verse 7. then at that time David did appoint to give thanks unto the Lord by the hand of Asaph and his brethren which were Choristers and Asaph the chief Singer amongst them as you may find in the Title to some Psams of David and in ver 36. by Davids appointment the people were to be uniform also when the Priest had said Blessed be the Lord God of Israel for ever and ever then were all the people to say So be it or Amen and Praise the Lord. Behold here Uniformity commanded or appointed by David practised by the Church according to his Ordinance in the time of Ezra Sect. 4. In Davids practice in this place we may observe that Kings may command about the modes of Worship and Discipline to sing joyfully unto the Lord and to glorifie him by offering of him praise this hath God commanded But as Mr. Baxter saith Five Disput. page 406. Whether we shall use the Meeter or any mellodious tune to help us or not use a Musical Instrument or the help of more arisicial singers or choristers these are left to our reason to determine of by general rules which Nature and Scripture have laid down Now the Scripture layeth down that this mode of praising God by Instruments of Musick and the help of more artificial singers and choristers may be lawfully appointed by the King as we find in Davids practice who appointed the Levites with Musick which is the first time that I read of Musick in Gods publick Worship enjoyned except in the Chapter before quoted Sect. 5. The like also may be said of the time and place for Gods Worship though as is said in Five Disput these are left to humane determination and accordingly by King David they were determined and appointed Asaph and his brethren were to do this every day ver 37. the times in this day were Morning and Evening ver 40. and the place where was also determined by him ver 37. then he left them before the Arke of the Lords covenant And though none of all these circumstances in Gods Worship are particularly commanded by God yet to shew how he approved of such things as no sinful additions to the same I find that at the Reformation of Religion by the good King Hezekiab where he also did command the Lovate to worship according to the Ordinance of David In the 25. Verse of the said Chapter it is said that Hezekiah appointed the Levites in the house of the Lord with Cymbals and with Harpes to praise the Lord according to the commandement of David and of Gad the Kings Seir It is said for the commandement was by the hand of the Lord and by the hand of his Prophets so that what was appointed by the commandement of David is said to be done by the commandement of the Lord he approving of the same Sect. 6. For as I do not find God any where commanding any of these circumstances of Musick Time and Place c. So the Spirit of God would not I humbly conceive have attributed so precisely the Uniformity of the Church in Ezra's time to be according to the Ordinance of David if he had not been the first appointer thereof and his appointment by Divine approbation as you have heard and generally submitted unto and observed in the Church of the Jews for in Solomons time the same mode of publick Worship was observed with so very great Uniformity that 2 Chron. 5.13 in their singing of praise they were but one and made but one sound And as they were Uniform in their singing so the Burthen of the song was one and the same form That which was in Davids time 1 Chron. 16.34 was in Solomons time 2 Chron. 5.13 was in Hezekiahs time 2 Chron. 29.30 and in Ezra's time 3.11 Even in the same words He is good for his mercy endureth for ever This might be taken for a short shred of a Doxology as Gloria Patri c. in the Common prayer are by some I have read but I am apt to think the shortness of that and other of our publick prayers are justifyed by the brevity of this Doxology and their Uniformity therein Sect. 7. That these and more then I have named tending to Uniformity were not determined by God in the Jewish Church I find the Reverend Mr. John Ball in his answer to Mr. John Can bearing witness whose distinguishing of substantials and circumstantials in Gods Worship I desire may be well observed by those whe have onely a confused knowledge in this point concerning the sinfulness of addition to Gods Worship as you may find them in the first part of the said Treatise pag. 45 46 47 48. To which purpose you shall find that amongst the Jews who were commanded to make no addition to Gods Worship and to do all things according to the pattern of the Mount yet the said Mr. Ball doth affirm pag. 47. That though their Synagogues their Oratories and places of Worship throughout the Land of Canaan the hours in Morning and Evening sacrifice their course in reading of the Law
in a Sermon before the Judges March 14. by J. Shaw 14. Judgement set and Books opened Religion tryed whether it be of God or man in several Sermons by J. Webster Quarto 15. Israels Redemption or the prophetical History of our Saviours Kingdom on earth by K. Matton 16. The cause and cure of Ignorance Error and Prophanenesse or a more hopeful way to grace and salvation by R. Young Octavo 17. A Bridle for the Times tending to still the murmuring to settle the wavering to stay the wandering and to strengthen the fainting by J. Brinsley of Yarmouth 18. Comforts against the fear of death wherein are discovered several evidences of the work of grace by J. Collins of Norwich 19. Jacobs seed or the excellency of seeking God by prayer by Jer. Burroughs 20. The summe of practical Divinity or the grounds of Religion in a Catechistical way by Mr. Christopher Love late Minister of the Gospel an useful piece 21. Heaven and earth shaken a Treatise shewing how Kings and Princes and all other Governments are turned and changed by J. Davis Minister in Dover admirably useful and seriously to be considered in these times 22. The treasure of the soul wherein we are taught by dying to sin to attain to the perfect love of God 23. A Treatise of Contentation fit for these sad and troublesome times by J. Hall Bishop of Norwich where all may receive full satisfaction 24. Select Thoughts or choice helps for a pious spirit beholding the exeellency of her Lord Jesus by J. Hall Bishop of Norwich 25. The holy Order or Fraternity of Mourners in Sion to which is added Songs in the Night or chearfulness under afflictions by J. Hall Bishop of Norwich 26. The Celestial Lamp enlightning every distressed soul from the depth of everlasting darkness by T. Fetiplace 27. The Moderate Baptist in two parts shewing the Scripture-way for the administring of the Sacrament of Baptism discovering the old error of Original sin in Babes by W. Brittin 28. Dr. Martin Luther's Treatise of Liberty of Christians an useful Treatise for the stating Controversies so much disputed in these times about this great point 29. The Key of Knowledge a little Book by way of Questions and Answers intended for the use of all degrees of Christians especailly for the Saints of Religious families by old Mr. John Jackson that famous Divine 30. The true Evangelicall Temper a Treatise modestly and soberly fitted to the present grand concernments of the State and Church by old Mr. John Jackson 31. The Book of conscience opened and read by the same Author 32. The so much desired and Learned Commentary on the whole 15. Psalm by that Reverend and Eminent Divine Mr. Christopher Cartwright Minister of the Gospel in York to which is affixed a brief account of the Authors Life and Work by R. Bolton with Mr. Edw. Leigh's Epistle annexed in commendation of the work 33. The Judges Charge delivered in a Sermon before Mr. Justice Hall and Serjeant Crook Judges of Assize at St. Mary Overeys in Southwark by R. Parr M. A. Pastor of Camberwell in the County of Surry A Sermon worthy perusal of all such persons as endeavour to be honest and just practitioners in the Law 34. The Saints Tomb-stone being the Life of that Vertuous Gentlewoman Mrs. Dorothy Shaw late Wife of Mr. John Shaw Minister of the Gospel at Kingston upon Hull 35. Gospel-Revelation in three Treatises viz. 1. The Nature of God 2. The Excellency of Christ 3. The Excellency of mans Immortal soul by Jerem. Burroughs 36. The Saints happiness together with the several steps leading thereunto in 41. Lectures on the fifth of Matthew called the Beatitudes of Christ by Jerem. Burroughs being the last Sermons he ever preached both put forth by the same testimony that publish'd his former works Admirable and Learned Treatises of Occult Sciences in Phylosophy Magick Astrology Geomancy Chymistry Physiognomy and Chiromancy 37. Magick and Astrology vindicated by H. Warren 38. Lux veritatis Judicial Astrology vindicated and Demonology confuted by W. Ramsey Gent. 39. An Introduction to the Teutonick Philosophy being a determination of the Originall of the soul by C. Hotham Fellow of Peter-house in Cambridge 40. Cornelius Agrippa his fourth Book of Occult Philosophy or Geomancy Magical Elements of Peter de Abano the nature of spirits made English by R. Turner 41. Paracelsus Occult Philosophy of the mysteries of Nature and his secret Alchymy 42. An Astrologicall Discourse with Mathematical Demonstrations proving the influence of the Planets and fixed Stars upon Elementary Bodies by Sir Christ Heydon Knight 43. Merlinus Anglicus Junior The English Merlin revived or a Pdiction upon the affairs of Christendom for the year 1644. by W. Lilly 44. Englands Prophetical Merlin foretelling to all Nations of Europe till 1663. the Actions depending upon the Influences of the Conjunction of Saturn and Jupitur 1642. by W. Lilly 45. The Starry messenger or an interpretation of that strange appearance of three Suns seen in London 19. of Novem. 1644. being the birth of K. Charles by W. Lilly 46. The Worlds Catastrophe or Europes many mutations untill 1666. by W. Lilly 47. An Astrological prediction of the Occurences in England part in the years 1648. 1649. 1650. by W. Lilly 48. Monarchy or no Monarchy in England the prophesies of the White King Grebner his prohesies concerning Charles Son of Charles his Greatnesse illustrated with several Hieroglyphicks by W. Lilly 49. Annus Tenebrosus or the dark year or Astrological Judgments upon two Lunary Eclipses and one admirable Eclipse of the Sun in England 1652. by W. Lilly 50. An easie and familiar way whereby to judge the effects depending on Eclipses by W. Lilly 51. Supernatural sights and apparitions seen in London June 30. 1644. by W. Lilly as also all his Works in one Volume 52. Catastrophe Magnatum an Ephemerides for the year 1652. by N. Gulpeper 53. Teratologia or a discovery of Gods Wonders manifested by bloody Rain and Waters by I. S. 54. Chiromancy 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. Wharton Esq 55. The admired piece of Physiognomy and Chyromancy Metoposcopy the symmetrical proportions and signal moles of the body the Interpretation of Dreamsâ— to which is added the art of Memory illustrated with Figures by R. Sanders Folio 56. The no less exquisite then admirable Work Theatrum Chemmicum Britannicum containing several Poetical pieces of our famous English Philosophers who have written Hermetick mysteries in their own ancient Language faithfully collected in one Volume with Annotations thereon by the indefatigable industry of Elias Ashmole Esq illustrated with Figures 57. The way to Bliss in three Books a very learned Treatise of the Philosophers Stone made publick by Elias Ashmole Esquire Excellent Treatises in the Mathmeaticks Geometry of Arithmetick Surveying and other Arts or Mechanicks 58. The incomparable Treatise