Settlement to the end of the world This they all agree in for the matter and scope of the whole Book tho' they infinitely differ about the Explication of the several parts of it And there cannot be a greater invitation to engage the curiosity of any that are concerned for Useful and Important Truths than that Consideration The great variety of the apprehensions of Interpreters about these things ought not to discourage mens hopes of a clear Interpretation more than the same differences amongst them about almost every other Book of Scripture For it will be found that they do almost as generally agree about the first Grounds of the Interpretation of these Visions as about other Books of Scripture that seem to be less mystical The Language of Prophecy already explained by accomplishments is in these things as sure a Rule of Interpretation as the more common Language of Scripture is for the other Books of it that are more plain And those that seem the most impartial in these things Mr. Mede B p. Usher Dr. More are very confident that there are plain grounds upon that foundation to build a demonstrative Evidence of the Sense of the chief design of these Visions upon With this encouragement it will be first enquired What sure grounds there are for the certainty of the Apostolical Authority of this Book as the only foundation of all satisfaction that can possibly be had from the clearest Interpretation of it There are two ways by which the Authority of any Book of Scripture is secured to us The First An Universal Tradition concerning it in the first Times of the Church soon after the writing of it And the Other The Determination of the Universal Church concerning it after some doubts and scruples concerning it And by both these ways of assurance is the Authority of the Apocalypse secured Two of the first Writers after the writing of the Apocalypse were Justin Martyr and Irenaeus Justin Martyr was contemporary with those who knew the Apostle whose Name it bears Anno 160. and that conversed with him and He in his Dialogue with Trypho the Jew pag. 308. quotes the Apostle St. John about the Thousand Years under the Name of A certain man amongst them who was one of the twelve Apostles of Christ speaking of that matter in the Revelation which was given him which all know to be the Subject of the 20th Chapter of the Apocalypse And accordingly does Eusebius l. 4. c. 18. Eccl. Hist quote Justin Martyr as attributing the Apocalypse to the Apostle St. John But Irenaeus does the most satisfactorily put an end to all Controversie about this in his time and Irenaeus was contemporary with Justin Martyr And to assure us of the truth of what he affirms he says he had it from Polycarp whose diligent Auditor Lib. 3. contra Haeres cap. 3. he was and Polycarp was a Disciple of St. John himself and died a Martyr and so secures the truth of his Testimony But Irenaeus his Testimony concerning the Apocalypse is most full in his fifth book contra Haeres sect ult where speaking of the Number of Antichrist he says That that Number was in all the ancient and approved Copies and that he had it also confirmed to him by those who had seen St. John face to face There can hardly be given a more unquestionable or more particular Testimony concerning the true Author of a Book at any distance from the time that it was wrote in than this is Here is a particular search after all the Copies of it soon after the writing of it with the concurrent Testimony of those who knew the Author himself And further to shew the utter unlikelihood of any falsification of the Name of the Author of it a little after speaking of the Name of Antichrist Knowing this says he that if his Name Lib. 5. sect ult were to have been openly known at this present time it would certainly have been expressed by him who saw the Revelation for it is not long ago since he saw it but almost in this present Age at the latter-end of the Reign of Domitian The little distance betwixt the time of Irenaeus and the time of the writing this Book together with the care that he took to look into all the various Copies of it and the Traditions of the Ear-witnesses of the Apostle about it and the confirmation of his own Testimony in all this by dying a Martyr himself does silence all scruples about the Apostolical Authority of this Book But yet about 100 years after the time of Irenaeus Dionysius of Lib. 2. Alexandria in his Disputes against the Millenaries of his time does affirm That many of his Predecessors did reject this Book But then he says It was because they saw it obscure and full of too gross ignorance about the Millenarian state not from any new knowledge they had got of the forgery of it And their grounds were so small for it that tho' he was the chief Head of the Anti-millinarian Party yet he says he believed it to be divinely inspired Tho' from the difference of the Style of it from that of the Gospel and Epistles of John the Evangelist he judged it to be wrote by some other John contemporary with him And yet there are some expressions in the Revelations so peculiar to the Gospel and Epistles of John the Evangelist and used by no other Apostle that it must be either He himself or a very near Friend of his that must be the Author of them such as are The Lamb The Word The bearing record or witness of the Word They that pierced him shall see him The Testimony of Jesus Christ He that overcometh As I received of my Father c. I will give unto him that is athirst of the fountain of the water of life freely and Let him that is athirst come And whosoever will let him take of the water of life freely Which are all expressions peculiar to the Gospel and Epistles of St. John St. Jerem indeed says That the Greek Church rejected the Authority of it But as Baronius well observes about it An. 96. St. Jerom must necessarily mean that only of the meaner and lower part of the Greek Church For as he there shews almost every one of the Greek Fathers does quote it under the Name of St. John the Apostle And Eusebius who relates the dissent of some of the Ancients about it and was the most eminent Antiquary of the Greek Church does name Justin Martyr Irenaeus Melito of Sardis Theophilus Antiochenus Origen Dionysius Alexandrinus the chief Writers of the Greek Church before him as Asserters of the Apostolical Authority of this Book If we go to the Judgment of after-Ages we have the Universal Consent of the Christian Church for the Canonical Authority of the Apocalypse after it had been scrupled by some which is the other way of assuring the right Tradition of a Canonical Book The third Council
of Carthage after the time of these scruples of the Antimillenarians and before the degeneracy of the Church to which the aim of the Apocalypse is applied by Protestants viz. before the year 400 does in its 47th Canon ordain the Book of the Apocalypse to be read in the Church as Canonical Scripture And this Provincial Council is confirmed to oblige the Universal Church both the Greek and Latin by the sixth Synod in Trullo at Constantinople Can. 2. Anno 707. But it was unquestionably a Decree of the Greek Church where the Apocalypse had alone been scrupled But the most authentick Evidence of this is the Authority of the fourth Council of Toledo when it could not possibly be any Interest of the then Ruling Party of the Church to plead for the Apocalypse but might possibly enough endanger the Interest of it because it was about the year 640. after the time that the Protestants Applications of that Book do generally date the degeneracy of the Church of Rome from So that the sense of that Council is the Testimony of an Adversary to the General Consent of the Church about the Tradition of this Book The words of it are these The Authority of many Councils and the Synodical Decrees Concil Toletan 4. Can. 16. about the year 640. of the holy Bishops of Rome have determined the Book of the Apocalypse to have been wrote by John the Evangelist and to be received amongst the Books divinely inspired And because there are many that do not receive it for Authentick and scorn to read it in the Church of God if any one for the future shall refuse to receive it or to read it in the Church in the time of Mass from Easter to Whitsuntide he shall be Excommunicated By this it does appear how the Apocalypse came to lose its authenticalness among the meaner part of the Church It was it seems so disused in the Church that it passed for an useless Book the Interpretations that were given of it were either so fanciful or so little concerning the Times when it was neglected that it passed amongst them for a kind of Book of Dreams in which the Church was not concerned and which none knew the meaning of And this cannot much be wondred at when it is considered how little regard is had to these Revelations even in these days unto which they are by the best Learned amongst us judged to belong in matters of the highest importance for the Church to know But as for that suggestion That Cerinthus was the Author of the Apocalypse which was always the most current ground amongst those who rejected the Authority of it there is assurance enough of the falshood of it out of Irenaeus for he was the Scholar of Polycarp who was the Disciple and Companion of St. John to whom Irenaeus every-where attributes Euseb l. 5. Eccles Histor c. 18. the Apocalypse and writes against Cerinthus and reports from Polycarp the great detestation that St. John had against Cerinthus And how absurd a thing would it be to imagine that Irenaeus after so diligent so long and familiar a conversation with Polycarp the Companion of St. John as he particularly mentions of himself should make the Apostle to be the Author Lib. 3. contra Haeres cap. 3. of a Book which was really wrote by his worst Adversary to propagate his Errors Whatever was the true reason of the rejection of the Authority of this Prophecy it is certain That no Book of Scripture has had a more express and unexceptionable Tradition of its Apostolical Authority since it was confirmed by the Testimony of two Learned Martyrs soon after the writing of it who also had searched into all the Copies of it and were confirmed in it by those who were conversant with the Apostle himself that wrote it and that in the very times that it was scrupled it was believed to be Authentical by all the Eminently-learned Fathers of those days and that after the times that it had been scrupled it was owned by the General Consent of the Christian Church This I thought fit to premise for the full satisfaction of those that are altogether sceptical in the first foundation of these Interpretations But the Romanists whose whole concern it is to make every thing in this kind dubious do agree with all other Christian Churches in the World at this time about the unquestionableness of the Canonical Authority of this part of the New Testament And now it may appear to be our Duty and Concern to enquire with diligence after the best understanding that we can get of this Prophecy when we consider what pressing Motives there are to it more in this Book than in any other Book of Scripture beside In the beginning Blessed is he that readeth Rev. 1. 3. 13. 9. and they that hear the words of this Prophecy And again If any man have an ear let him hear And the matter of it is said to be The Revelation that God gave unto Jesus Christ to shew Chap. 1. 1. unto his Servants And that whosoever should add to or take Chap. 22. 18 19. from the words of this Book above any other should have the plagues of God added to him or his part of Eternal Life taken away The First BOOK THE Uniform Constant Notion Of the Term of THE BEAST All over the REVELATIONS CHAP. I. The Ground of the Method here used The first Proposition That Babylon is the City of Rome in an Antichristian and Idolatrous Reign Scruples moved against it The Demonstration of it from the Text confirmed by General Consent NOne could be more disposed to the common prejudices against the study of the Revelations than I was at the time that I first engaged in those things I had till then been so almost wholly confin'd to such Enquiries as are the closest Exercise of Ratiocination upon clear and sure grounds That I was come to have a natural aversion against all such loose Conjectures as the Interpretations of those Visions are generally reputed to be But Mr. Mede's Synchronisms and his offers at Demonstration in them which I lighted on by chance some years since in a solitary retirement did tempt my curiosity to enquire What could be the ground of such a confidence in one of so known a Character for a cautious and imparial Judgment in Scriptural Rev. XVII Expositions At the first cursory view of his performance I was extremely surprized to see such fair grounds of a clear Explication about so intricate and obscure a Subject And tho' upon a more critical examination of the strength of them I found most of his Synchronisms far short of a close and cogent proof in them yet I could not but think that the Subject might be capable of a more certain determination to the Conclusion that he aimed at I did thereupon set my self upon a particular search after a closer demonstration of that Application that he had made
that the Roman Church has set up for the Orthodox way of interpreting Scripture in the second Session of the Council of Trent Can. 3. viz. That none should presume to interpret Scripture against the unanimous Consent of the Fathers By which we have the Approbation of the chief Adversary in our present Case for the soundness of any thing that has this Authority for it and the mouths of all its Members are hereby stopped from opposing that which is so confirmed For a clearer satisfaction in this I will give the Tradition of it from the several Writers in every Century of the first Ages after Christ But for those that may account that either tedious or uncertain it will be sufficient to hear what the Modern Authors of all Parties have delivered as the common Consent of the Ancients As for the Judgment of the most Learned of the Roman Church it has been particularly shewn in the Preface to my Judgments of God upon the Roman Church Second Part That their best Commentators Malvenda Viega Alcasar Pererius do with a great deal of Heat and Zeal affirm That All find it unquestionable both Jews and Christians That it is commonly agreed upon by all that profess the Name of Christ That it is the common Road and the King's High-way That it is the common Opinion of the Learned That all do interpret it so viz. That the Fourth Beast in the 7th of Daniel is the Roman Empire and look upon it as a perfect madness and to shew ones felf void of sense to think otherwise Gaspar Sanctius gives a remarkable reason to this purpose why it is needless to name any of the Ancients of this Opinion and that is Because there is no Body that says otherwise And this Testimony of the Romanists is so much the more unquestionable because they can make no advantage of it by affirming it but on the contrary do thereby grant the main Foundation of their Adversaries Applications of the Revelations to their Church which makes their Judgment about the Consent of the Ancients in this appear to be clear and impartial Mr. Mede may be more reasonably suspected of partiality because of his particular engagements in the Interpretations of the Apocalypse but yet never do we find his Integrity questioned for misrepresenting the Opinions of the Authors that he quotes And thus does he speak of the Application of the Fourth Kingdom in the 7th of Daniel pag. 964. This has been the constant Tradition of the Church since the Apostles days to this last saeculum and was of the Church of the Jews before and at our Saviour's time viz. That it was the Roman Empire Rabbi Abarbenel's Testimony is sufficient for the Consent of the Comment in Dan. Pag. 42. Col. 1. Jewish Writers being known to be one of the most Learned of their Nation Our Masters says he are right in THEIR TRADITION That the Fourth Beast does signifie the Roman Emperours whereby it appears to have been the common Tradition of the Learned Jews Here then have we the most impartial Judgment of the Learned Moderns of All Parties Jews and Christians That both the Ancient Fathers and the Ancient Rabbi's are all unanimous in this Interpretation of the Fourth Beast in the 7th of Daniel But the most authentick Testimony of the Consent of the Ancients in this is that of St. Jerom who is known to have been the most curious and diligent in his search into the Writings of the Learned in his time as appears from his Book De Scriptoribus Ecclesiasticis In his Explication of the 7th Chapter of Daniel after he had animadverted upon Porphyry's Opinion as a perfect madness who would have the Fourth Beast to be a part of the Grecian Monarchy he concludes thus Let us therefore affirm that which ALL ECCLESIASTICAL WRITERS have delivered to us That about the end of the World when the Kingdom of the Romans is to be destroyed there shall be Ten Kings who shall divide the Roman Empire amongst themselves and there shall arise after them an eleventh small King c. Where we see plainly that by the Beast its self was universally understood the Roman Empire This he affirms to have been an Universal Tradition of Church-writers before him And what is there almost in the whole Body of our Religion that has a more Authentick Testimony of being an unquestionable Tradition of the Vniversal Church And this is further confirmed by the general Custom of the Christians in the first Ages to pray for the Safety of the Roman Empire lest the Ruin of that should bring on the times of Antichrist and the end of the world as Tertullian does affirm of them in that known place of his Apology and Lactantius Theophylact St. Jerome and Oecumenius are cited by Bellarmin in confirmation Lib. 3. De Pontif. Cap. 5. of the same general Custom of the Church in After-times And it is apparent from all the mentions of Antichrist amongst the Fathers That they make him to be the same with the Little Horn of the Fourth Beast in the 7th of Daniel which shews that they made the Fourth Beast to be certainly after the time of the Greek Monarchy because the end of it with the Little Horn was to bring on the end of the World Therefore does Erasmus in his Comment upon cap. 29. lib. 20. Augustin ad Marcellin reckon up Lactantius with St. Jerom to affirm That all Writers had agreed in that Opinion That the times of Antichrist was to be after the division of the Roman Empire as it is set out by the Ten Kings and Little Horn of the Fourth Beast These Testimonies about the general Sense of the Ancients of all Churches about this Point may seem to be a sufficient proof of their Judgments about it But because some of late very * eminent for Learning and Ingenuity have fancied another Interpretation of the Fourth Beast and especially because one of them †as much famed for an Antiquary as any of them has positively affirmed it to be the general Judgment of the Ancients That the Fourth Beast is quite another thing than the Romans it may be more satisfactory to set down here the Tradition of every Century of the Christian Church concerning this almost ever since the Romans came to be that Fourth Beast at their Conquest of the Greek Monarchy CHAP. II. The particular Tradition of the Consent of the Ancients in every Century since the time of Christ in their Application of the Fourth Beast in the 7th of Daniel to the Reign of the Romans FIRST CENTURY THE Chaldee Paraphrast on the Prophets is the most ancient Evidence but Scripture what was the current Opinion of the times near our Saviour about the Four Monarchies of Daniel for he both lived about those times and his Exposition was always reverenced by the Jews as of so unquestionable Authority that none ever dared to contradict it says Lyranus in Comment on cap. 8. Isai
Faustus the Manichee The occasion of this Idolatry not enforced by effectual Laws till Justinian 's Reign I Have been the more particular in the Explication of the worship of the Beast because that is made in the Prophecy to be the chief malignity of his Power For the exercise of his Tyranny over the Consciences of Men is that which gives life and spirit to all the Corruptions of the True Religion which the Roman Church sets up for the indispensable Laws of the Christian Faith The Idolatry of the Church of Rome alone by it self would want the greatest part of the frightful Appearance in which the Beast is described and which the enforcing it upon the Consciences of all men by the secular Arm has set it forth into the sense and feeling of the World But besides the Characters of the Malignity of the Beast which are generally summ'd up in the Worship of him there is also a particular description in the 17th Chapter of the Idolatrous state of the Roman Church under the name of Babylon the Great Whore which is a known term amongst the Prophets to express the Idolatry of a Nation which had been the True Church of God And this charge of Idolatry is brought against the Church by the Prophets not only when they worshipped strange Gods but also when they worshipped the True God by corporeal Representations as it has been sufficiently made out of late by the disputes about Aaron's and Jeroboam's Calves and may be sufficiently shown from that one place in Hosea chap. 4. 15. Though thou Israel play the Harlot yet let not Judah offend and come ye not See the Dean of St. Paul's Discourse of the Idolatry of the Church of Rome and Papists not misrepresented to Gilgal neither go ye up to Bethaven nor swear the Lord liveth where their Idolatry is made to consist in a Religious Oath to Jehovah or to the true God in the places where the Calves were placed And that they did really intend all that worship to the True God appears further from Chap. 8. v. 13. They sacrifice flesh for the Sacrifices of my Offerings and eat it but the Lord accepteth them not And that they applied themselves to the Calves in those Sacrifices appears from Chap. 13. 2. They say of them Let the men that sacrifice kiss the Calves which does all belong to Ephraim and to Samaria who had just before been mentioned for their Calves so that their swearing by the Lord and their sacrificing of his Offerings which are said before to be done at Gilgal and Bethaven the places of the worship of the Calves cannot possibly be understood of any other intention of worship than to the True God in the presence of those Calves So again Chap. 8. v. 5. Thy Calf O Samaria hath cast thee off mine Anger is kindled against thee where the kindling God's wrath against them is called their being cast off by their Calf as they had represented the presence of God in his House by that figure Now for this kind of Idolatry we need not be long in seeking after the recovery of the Western Empire by Justinian We find that in the Second Council of Nice about 200 years after that they insisted Act. 7. upon the old Tradition and practice An. Dom. 787. Petav. of the Universal Church for the use of Images which though it cannot be verified of so long a practice of the Church as they pretend nor it may be of that degree of honour which they defined for any time before yet we cannot think such an Assembly of men from all parts of the World so impudent as to plead ancient Tradition and long practice for that to which there had been nothing like in use of the Church before their time But the proof of it which they alledge out of the 82d Canon of the Sixth Council in Trullo which was near an hundred years before that time is a very clear instance of such practices in the An. Dom. 707. Petav. Church so little a while after Justinian That Canon ordains That the Image of Christ as the Lamb of God should be received amongst the rest of the Venerable Images which gives us to understand that Images were then frequent in Churches And the 73d Canon of that Council does intimate to us what use was made of the Images that were made to represent the Person of Christ For it ordains That Adoration should be given to Christ by the figure of the Cross and to shew their reverence to it that it should never be engraven upon the Church-floor lest it should seem to be trampled under foot and triumphed over By both these Canons it did appear that Images were then commonly used with great veneration if not adoration in the service of God So common a practice as this not much above 100 years after the Reign of Justinian may very safely be concluded to have been begun in his days And indeed it is evident to have been then in use by that celebrated Act of * Baronius Anno 591. Screnus Bishop of Marseils in breaking the Images that he found to be adored in his Churches And this was but about 40 years after the death of Justinian and must be supposed to have been some while in use before it came to be so grosly abused as to stir up the zeal of Serenus to break them which Pope Gregory the First tells him never any Bishop before him ever did And Hospinian's Account of the first occasion of Images in the Church Histor Monachatus pag. 49. does agree well with this He makes the Irruption of the Barbarians upon all the Roman Empire to have been the occasion of introducing the custome of Images which they had been always used to in their Paganism and were indulged in it upon their conversion in a new way and their Irruption was long before the time of Justinian There also he affirms that Gregory himself was the Establisher of the Invocation of Saints and of the use of Images which might well be looked upon as the earnest of spiritual fornication in the Church before they came to be openly adored and therefore might denominate the Church an Harlot as that name may well enough be given to an Adulteress from her first entertaining of the sollicitations of her Paramour But even in the days of Justinian according to Caranza's Explication of the second Canon of the Second Synod of Tours it appears that Images were so commonly received in the Church that there was a place set a part for them upon the Altar called by the name of the Armarium Caranza Annotat. on 2d Canon Synod the Second And it appears from the 26th Law of Justinian's Code Tit. de Episcop Clero that the Image of the Cross and the Reliques of the Saints were looked upon to be so holy as to be thought fit to have an Imperial Law made that they should not be set up in any Prophane or Common
of the Roman Church is dated from by Protestants Baronius's Testimony concerning it is a sufficient Answer to that who as * Divers Discourses p. 119. Dr. Barnard observes does acknowledg That there was not an Age in which some Learned Man or other did not appear in this charge of Antichristianism upon the Church of Rome And we have already seen the Charge of the Donatists and Arrians and if that should be esteemed to be nothing but the unreasonable clamours of Hereticks Pope Gregory's Lib. 4. Epist 38. complaint of the same nature against that Antichristian Supremacy of the Bishop of Constantinople which came afterwards to be the Title of the Bishop of Rome is unexceptionable Lib. 6. Ep. 28. But presently after that Age when Baronius himself says An. 900. Art 1 2 3. That the Abomination of Desolation seemed to have been brought into the Church Arnulphus Bishop of Orleans in his Speech to the Synod of Rheims appeals to the whole Synod whether Synod Rheim Cap. 25 26 27 28. A. D. 991. Mornay Myster Iniquity p. 213. the behaviour of the Bishops of Rome did not in their opinion fully answer the Character of Antichrist sitting in the Temple of God And thereupon applies the 2 Thess 2. 4 6 7. to the Falling in pieces of the Roman Empire and the Elevation of the Papacy upon the ruines of it But after that Pope Gregory the 7th called Hildebrand had a while shown himself there were frequent clamours of this nature Aventinus an Historian of that Church says That the Lib. 5. Greatest part of Good Ingenuous Faithful and Clear-spirited Writers did hold That THEN begun the Empire of Antichrist And accordingly do we find the whole Clergy of the Diocess of Liege in their Answer to Pope Paschal's Letter who had been Hildebrand's Scholar applying the Rage of the Devil in 2. Vol. Concil p. 809. Edit Colon. the Apocalypse against the true Church to the Popes Actions And the Emperour Henry who was with them in his Letters to the Christian Princes does also in express words apply the Characters of Antichrist in the Thess 1 Ep. 2. to Paschal The Bishop of Florence also at the same time did publickly Preach that Antichrist was then born which made Pope Paschal go in person Platina in Paschal 2. to Florence and call a Council there to admonish him to desist Their own St. Bernard tells us first That he had heard Norbart About the Year 1125. Epist 56. of great repute for Holiness affirm with a protestation That he did most certainly know that Antichrist should be revealed in that Generation And Bernard himself does also call In Cantic Serm. 33. Epist 125. the Pope Antichrist and says That the Beast of the Apocalypse to whom was given a Mouth speaking Blasphemies and to make War against the Saints does sit in the Chair of St. Peter But Everhard Bishop of Saltzburg in the time of Gregory the About A. D. 1230. 9th at the Assembly at Ratisbonne doth the most particularly prove the Time of the Beast as the 8th King of the Romans to have been come ever since the time of Hildebrand at least from the end of the Imperial Power that was the Sixth Head and the division of the Empire amongst the Ten Kings Aventin Lib. 7. 545. This was the judgment of such as were of the Roman Communion But ever since the first great appearance of the Albigenses which was before the year 1170. there has been a continuation of this Accusation against the Roman Church by whole Bodies of Churches divided from that Communion Those that have the curiosity to see a more particular account of the Tradition of the Charge of Antichrist upon the Roman Church from the best Learned of its own Members may consult Du Plessis Mornay in his Mystery of Iniquity and Dr. Bernard in his Fourth Discourse from page 119. where there is an account more particularly of the Learned Men of this Opinion in the Church of England both in the times of its Papal state and since the Reformation FINIS Books Printed for Thomas Cockerill at the Three Legs in the Poultrey THE Works of the Late Reverend Divine Mr. Stephen Charnock B. D. sometimes Fellow of New Colledge in Oxon. Folio 2 Vol. Speculum Theologiae in Christo or A View of some Divine Truths which are either practically exemplified in Jesus Christ set forth in the Gospel or may easily be deduced from them By Edward Polhill of Burwash in Sussex Esq 4o. Precious Faith considered in its Nature Working and Growth By Edward Polhill Esq in 4o. Geography Rectified or A Description of the World in all its Kingdoms Provinces Cities Towns Seas Rivers Bays Capes Forts their Ancient and present names Inhabitants Scituation Histories Customs Governments c and also their Commodities Coins Weights and Measures with those of London illustrated with about 80 new Maps the whole Work perform'd according to the Accurate Discoveries of Modern Authors In 4o. 2 d Edition Christus in Corde or The Mystical Union between Christ and Believers consider'd in its Resemblances Bonds Seals Priviledges and Marks By Edward Polhill Esq in 8o. A Practical Grammar or The Easiest and shortest way to initiate young Children in the Latin Tongue by the help whereof a Child of Seven years old may learn more of the grounds of that Language in Three months than is ordinarily learnt in a years space by those of a greater age in a Common Grammar School Published for the use of those that love not to be tedious To which are added Tables of Mr. Walker's Particles by the assistance whereof young Scholars may be better enabled to peruse that Excellent and most useful Treatise By F Philamath Master of a Free-School In 8o. A Dialogue between a Romish Priest and an English Protestant wherein the Principal Points and Arguments of both Religions are truly prepared and fully examined by Matth. Pool Author of the Synopsis Criticorum In 12o. Familiaria Colloquia Opera Christopheri Helvici D. Professoris Gressensis olim ex Erasmo Roterodamo Ludovico Vive Schortenio Halio selecta Editio Decima Quarta ad pristina exemplaria denuo recognita 12o. School of Manners or Rules for Childrens Behaviour By the Author of the English Exercise for School-boys 12o. Gradus ad Parnassum five Novus Synonymorum Epithetorum Phrasium Poeticarum Thesaurus Elegantiae Flavissas Poeticas Parnassum Poeticum Thesaurum Virgilii Smetium Januam Musarum aliosque id genus Libros ad Poesin necessarias complectens Some Sermons upon Regeneration Faith and Repentance preach'd at the Merchants Lecture in Broadstreet By Thomas Cole Marriage Promoted In a Discourse of its Ancient and Modern Practice both under Heathen and Christian Commonwealths and how far it may be practicable and commodious to the preservation of these Kingdoms By a Person of Quality