Scala Naturae: A TREATISE PROVING Both from Nature and Scripture the Existence of Good Genii, or Guardian-Angels.  
In a Letter to his much Honoured Friend, J. B. of C. Esq  Secundum haec ergo cum ex summo Deo mens, ex mente anima sit, anima vero& condat,& vitâ complete omnia quae sequuntur: cunctaque hic unus fulgour illuminet,& in universis appareat; ut in multis speculis per ordinem positis vultus unus. Cumque omnia continuis successionibus se sequantur, degenerantia per ordinem, ad imum meandi; invenietur pressius intuenti à summo Deo usque ad ultimam rerum fecem, una se mutuis vinculis religans,& nusquam interrupta connexis. Macrob. in Somn. Scip. 
LONDON: Printed for John laurence, at the Angel in the poultry. 1695.   

Scala Naturae.  
SIR,  
1. WHosoever observes the Methods of Divine Providence in the disposition of the Universe will perceive that by regular and easy steps God would have us ascend to the knowledge and enjoyment of himself. For as he has furnished out the World with great variety of Beings, so hath he reduced that Numerous Mass of things to an exactness of Order. Insomuch that from the most inferior Order of Creatures we may in our Contemplation arise gradually to the supreme. And from the lowest Degree of Nature contained in any one Order or Class of things we may ascend by small steps to that which is the highest, and most perfect Degree in the same Class or Specifical Sphere of Nature.  
2. Now if we will consider the Works which God hath wrought in the self same Method, which Infinite Power and Wisdom have formed and contrived, 'twill be necessary for us in the first place to distinguish the several Classes, Orders, or Ranks of things which differ from each other in their specific Natures. And after that is done, we must narrowly inspect the various Degrees of Power and Perfection appearing in those things which belong to one and the same Class or specific Order of Beings.  
3. The very Ranks and Orders of things admit of one great and general Division, viz. into Visible and Invisible. And as the invisible Attributes and Perfections of God are discerned by the visible Works of his Creation, according to St. Paul's Argument, Rom. 1.20. The invisible things of him from the Creation of the World are clearly seen, being understood by the things that are made, &c. In like manner do we raise our Thoughts from an inferior Order of things to its next superior, and so forward to the supreme. And so we ascend from the lowest to the highest Degree of Nature in things of the same Rank or Class. Now, the Design of this Treatise is by these just and easy steps of Visible Nature to arise to the lowest Order of Invisible Beings the Genii or Tutelar Angels.  
4. In the Visible World are contained four general Ranks of things; the meanest of which partakes only of Existence without Life, Sense, or Intellect. The Second has both Existence and Life, but without Sense or Intellect. The Third of these shares Existence, Life, and Sense, but not Intellect. The Fourth has all these joined together; and to these four Classes all Visible Nature is reduced. Now these four general Orders of Things differ from one another as the superior differs from his inferior. So that the first of these is lowest in Dignity, as mere Existence is inferior to Life, and Life to Sense; so Existence, Life, and Sense joined together are ennobled by the addition of Reason. Thus from the lowest of these Orders, as by a step you arise to contemplate the next superior, and so forward to the highest Rank of Visibles.  
5. In like manner every one of these General Classes does contain within itself several specific Degrees or steps of Nature, which by way of Gradual Perfection surmount one the other. So that the inferior specific Nature is a step to the knowledge of the superior; and so forward till you come to the supreme Degree in that Order. For as the Providence of God relating to the Government of his Church was revealed to Ezekiel by a Wheel within a Wheel, so the same Providence, as relating to the Constitution of the World, appears to a Philosopher as Scala supra Scalam, viz. by Regular Ascents terminating one in the other: From which Consideration it was that I entitled this Discourse Scala Naturae.  
6. The lowest Order of Beings is that of the Inanimate, in which we look upon the Earth as most inferior, both in place and esteem. The Water is more lively, and moving; the Air still exceeding the watery Element, yielding Breath for the support of all Living Things: But the Fiery Nature exceeds all the former, not only by reason of its Exquisite Agility, but because 'tis the very Fund and Source of Vegetation. I make no doubt to say, that Fire is the very Vegetative Soul of all Animate Nature. A Truth so sensible and plain as this( methinks) should not have escaped the Observation of Old Philosophers; but that heretofore Men did not so much consider things as Natural Philosophers, but as Religionists: They considered Natura Powers as if they had been supper natural, and so amused themselve by turning Nature into Mystery.  
7. How else could it have come to pass that when a vast Globe of Fire was seen to surround the Earth every day; whose Heat too was actually felt by all sensible Creatures; whose Active Power was observed to produce all Vegetables, and yet they should not observe that the Solar Fire was the Soul of Vegetative Nature? It must be confessed they did apprehended things as Religionists, not Naturalists. And hence 'twas that they worshipped the Sun as a God, because all Vegetables arose at his Call, were supported by his Influence, and as his Heat retired so their Life withdrew from them. But had they understood that the Sun had been the God of the Vegetables, in which they lived, moved, and had their Beings, only by a created Instrumentality of necessary and Natural Causation; instead of being stupid Idolaters, they had become Sage Philosophers.  
8. 'twould be endless to pursue all these steps of Nature, even in the lowest Rank of Inanimate Beings; as to show amongst the Stones, how one excelleth another, from the pibble to the Topaz: Or to set forth the degrees which are in Metals, from Iron to the purest Gold. Nay, we know that Gold may be refined to so great a Purity, as to impart the Tincture of common Gold to led, Iron, or any courser Metal. Nor does any chemist know the highest degree of Purity to which Gold is capable of being refined.  
9. Perhaps you will say, I have left my steps of Nature, and am run into the Art of chemistry. I say not; for in the matter I am speaking upon, Art createth nothing; but only findeth out the Perfection of Nature. So that if I could show you the Elixir of Pure Gold which would transmute, I should only exhibit to you a Natural thing in its greatest Brightness and Purity. Not any mixture made by Art, but a Natural simplo, separated indeed by Art from its grosser parts, as if I had by Labour digged up a Diamond, and with great care cleansed it from the Dirt which had enclosed it. Setting aside then the several Ranks and Degrees contained in the Lifeless Nature, I will advance one place higher to the Animate.  
10. Now, of Animate Things there are three distinct specific Natures; the one still exceeding the other, not only in Degree, but in the Perfection of its Rank and Order. Thus Vegetables, who have simply Life with those Operations which are suitable to it in a low Degree, are excelled by Sensibles, which enjoy not only Growth, but a proper Life of Sense, with Faculties and Operations corresponding thereunto. This is also exceeded by the Rational Nature, which surmounts Vegetation and Sense, by the addition of Intellectual Capacity, having Faculties and Operations agreeable to itself.  
11. And now if we survey the Vegetable Order, who can enumerate all the various Species of Beings contained within that Sphere? It has been the Work of Ages to Compose an Herbal, every succeeding Age having added something to the Labours of the former, but still leaving the Work to be consummated by future Generations. The Species of Vegetables being so Numerous, that they have not yet fallen under human Determination.  
12. To me indeed it seems that there are two General Ranks of Vegetables arising from different Principles: Some do not arise but from Seminal Particles immediately derived from the Root or Branch of the Vegetable, or from the Seed thereof. Others arise from neither Seed, Root, or Branch; as Grass, which is produced where there is no suspicion of any Seed sown, but yet it ariseth from a Vegetable Principle, though by way of an Equivocal Generation. I make no doubt to say, that the Surface of the Earth is of a Vegetable Nature; and that the Grass, and some common Excrescences are no more the Productions of Seed sown, than the Feathers upon Birds, or Hair upon Beasts, or on the Heads of Men: And these we know are Excrescences growing in the Pores of the Skin from a Vegetable Power contained therein. So the Grass is a Vital Excrescence arising from, and being nourished by a Vegetable Vital part of Earth, which is the outward Skin and Surface of the Globe.  
13. But who is able to go step by step through all the various Degrees of Perfection which are in Vegetables? From the Cortex of the Earth, which is the lowest, to the sensitive and humble Plants, which are the highest Rank of Vegetables at present known to us.  
14. And now as it is but one step from the Inanimate to the lowest Animate Nature, viz. the Vegetable; so is it but one Remove from Vegetable to Sensitive Beings. For as the Surface of the Earth producing Plants was the Nexus utriusque Naturae, the very Link which chained the Inanimate and Vegetable Natures together, so shall we find some Vegetables which in a manner partake of Sensible Nature, and are productive of the lowest size of Animals; as the mere Earth produceth the meanest Vegetables. Witness those small infects which are bread in Flowers and Herbs. The Flies which are lodged in Oak and Elm leaves, being bread in small Cavities thereupon; and those Grubs to which the Oak-Apple and Hazel-Nut are as a Matrix. So that here you have the Nexus Naturae vegetabilis& sensitivae, the Link which unites the Vegetable and Sensitive Natures together, and thereby makes all the steps in this Scala Naturae, this Ascent of Nature to be even, and of equal distance from each other, and suffers no chasm or gap in the Climax of Nature. In short, infects are the Flos Naturae Vegetabilis, the very Flower, Yeast, and highest Working of Vegetable Nature.  
15. But although by an easy step I have lead you from Vegetable to the lowest Degree of Animal Nature, I will not undertake to enumerate the several sorts of Living things contained in this one lower Class of infects, but will arise from this Order of Imperfect to the higher Rank of Perfect Animals. And by the way I cannot but observe, that although Philosophers have called infects Imperfect Animals, in distinction from Fowl, Fish, and Beasts, which they saw were more perfect. I say, I cannot but observe, that the Alliance between infects and perfect Animals is so near, that 'tis often disputed, to which of these Classes some living Creatures do belong; as the Eft, the Frog, the Mouse; whether they arise not sometimes from Corruption only, or else from their proper Seed.  
16. To reckon up the several sorts of Perfect Animals, either Birds, Beasts, or Fish, has been attempted by many Naturalists, though as yet not brought to Perfection, by reason of the great Variety which is observed in each of their Classes. My Business is from hence to arise to the Third step of Animate Nature, viz. the Rational or Intellectual. Now, as the Regular Steps and Degrees of Perfection have been observed through the Inanimate, Vegetative, and Sensitive Beings( as from the pibble to the Diamond, Iron to Gold, from the Shrub to the Cedar, and from the bat to the Eagle) so may a Parallel difference be seen amongst Men, with respect to Stupidity and Acuteness, Barbarity and Civility, cowardice and Courage; and with regard to virtuous or vicious Inclinations. So that although logic will not give us leave to say, that there are different Species of Men, yet our Experience will tell us, that there are several sorts of Men distinguished from each other, as Metals, Minerals, Stones, Birds, Fish, and Beasts differ amongst themselves in their respective Classes.  
17. And as it has been observed that the inferior Nature has arose to such an high Degree, as to become the next step to its superior Species,( as the Surface of the Earth to Vegetation, and some Vegetables are the next degree to Animality) so may we observe some mere Animals approach at least the next degree to Rationality. It requires great sharpness of Wit to distinguish the Sagacity of some Beasts and Birds from the Rational Inferences and Conclusions of Men. And again, 'twill be no small difficulty to show wherein the Reason of the Savage People dwelling in Soldania, and other places of the known World, exceeds the Sagacity of many sorts of bruit Beasts: So that there must be some degree of Sagacity, or Understanding, which is the same in Man and Beast, which is the Link which ties the Animal and Rational Natures together.  
18. By this time, Sir, you cannot forbear to say, What is all this Discourse of the Chain-work of Nature to the Business you took in hand? Do you mean that I should take this Discourse for a Proof that there are such a sort of Beings as the supposed Genii, or Guardian-Angels? To deal plainly, I did intend this Discourse as a Rational Proof of the Genii; and I suppose it will appear so to you, unless you can think that now I have brought you by Degrees from the lowest Species of Beings up to human kind;( I say) unless it be possible for you to think that I have brought you to the top of all created Beings, to the very last Link of the Chain of Nature, so that the next step you take must be to the Infinite Deity. But, Sir, can you imagine yourself to be the very next thing to God Almighty? That there is no Medium between Man, who is but one remove above a Beast, and the supreme of all Beings? Or is it not much more reasonable to think that there are at least as many Orders and Degrees of Substance in the Spiritual and Invisible Nature, as in the Corporeal and Visible?  
19. Moreover I desire it may be considered that as yet I have only mentioned that small Portion of Visible Nature which is the Object of our Senses, and contained in the narrow compass of that Tarraqueous Globe we inhabit; having not touched upon those Numerous and various Species of Corporeal Beings which inhabit the Planetary Orbs. I know, Sir, you have a thought large enough to comprehend what Men of the most refined Sense have all agreed upon, viz. That every Fixed Star is a Central Orb of Vital Fire, and has its proper Vortex of inhabited Globes turning round it, as this our little Earth, and her Sister Planetary Worlds turn round their proper Vital Center the Sun: Not to mention the Satellites Jovis& Saturni, the Starry Companions of Jupiter and Saturn lately discovered, and by their Discoverers dedicated to the Houses of Medici and Bourbon. There is no Philosopher at this day who can entertain so narrow a thought, as to imagine that all these vast Orbs are uninhabited, but made only to scramble about the Universe, as Gloworms upon a Bank, and afford a faint Light to a benighted Traveller. No Man who considers that the Emanations of Divine Power, Wisdom, and Goodness, are agreeable to their Infinite Fountain, but will, like Alexander, ask for more Worlds, besides all these bright ones I have mentioned, rather than stint the Influence of Divine Bounty to the dark Globe we tread upon, and suppose all that is visible was designed Only for us.  
20. Numberless must be the Orders and Degrees of Corporeal Nature inhabiting within these Immense Vortexes; and may we not reasonably suppose the Species and Ranks of Incorporeal and Invisible Nature to bear, at least, equal proportion to the Corporeal and Visible? Not but that these Spiritual Subsistences, though invisible to us, are yet discernible to each other; who have a mutual knowledge of one another's Powers and Faculties: And I doubt not but from the Glories of each Nature they form to themselves an Idea of the Original Fountain-Being, far surmounting any Image we can draw from what is Visible.  
21. But although the great variety of this Intellectual System is extended vastly beyond our Imagination, yet the lowest Degree in the most inferior Order of these Spiritual Beings; that which is the nearest of all to us, and the Nexus utriusque Naturae, the very Link which joins the Rational Visible to the Rational Spiritual Subsistence, should( methinks) be some way discernible to us. May I not say, that it has condescended to be perceptible sometimes to our Senses? I think the Experience of the World will bear me out in this, since both Profane and Sacred Authors bear joint Testimony to the Truth hereof. The former sort of Writers treat of them under the Names of Daemons and Genii. The Sacred Writers give them the Appellation of Angels. Plato treateth at large of these Daemons in his Cratylus Symposion,& Republic. where he teaches that they are a sort of Mediatory Gods between the supreme God and Men, to transfer the Sacrifices and Services of Men to God, and return the Bounties of God to Men. He also shows that they have some hand in the Government of human Affairs.  
22. And not only Plato, but several of his Followers have written particular Treatises concerning the Genius of Socrates; the chief of whom were Maximus Tyrius, who wrote in Greek, and Apuleius in Latin. The former of these Authors, in his Twenty Sixth Discourse Reasoneth thus: There is but one supreme God, who sitting in his Throne above, beholds, and Governs all things which are in Heaven, or within the compass thereof, with the same care as a Father uses in Ruling his Family: And indeed he is the Father, not only of Men, but of that Immortal Race, which being of a middle Nature between God and Men, discharges a Mediatory Office between both. These are the Inhabitants of the Air, which is contained in the middle space between Heaven and Earth; being in Nature as well as Place inferior to God, but superior to Men: They are God's Ministers, but Mens Inspectors and Governours: And in this respect they may be esteemed next to God, because they are such watchful Guardians over Men. For( says he) because there is so great a distance of Nature betwixt God and Men, 'tis agreeable that some Intercourse and Communication be found out which should be {αβγδ}, the Bond of Union, to make up an Harmony between such different Natures.  
23. And this Notion he Illustrates from the Usefulness and Necessity of an Interpreter between the Greeks and any Barbarous Nation upon occasion of any Treaty, which is advanced by this middle Officer, who as a Deus Medioximus joins them in Bonds of Contract, and lays thereby the Foundation of mutual Commerce and Friendship. Now these Genii( continues he) are sent by the special Favour of God, to Guard those Men who show the truest Respect to the supreme Being; and upon this Account it was that Socrates had the Favour of one of these ministering Spirits to be his continual Attendant. And at last he concludes with this Reflection, viz. Whenever you see an ill Man, you may be sure he is without the Assistance of a Guardian Daemon. I have been the longer in transcribing this Author, because in the most full and lively manner he sets forth the sense of the Divine Plato and his Followers, as to this Point. After this, it would be too tedious to repeat the History of Brutus's Genius, which is so well known to all who have looked into Latin Story. So that I may conclude this Letter, and take leave of you with a Proof of this Point from Sacred Scripture.  
24. I know no Man who distinguishes Religion from Bigotry, or Scripture from Comment better than yourself. 'tis you who have taught me that Religion is a plain, short, and wise Institution, which excludes all unintelligible Mysteries, because they are puzzling and unapplicable, and consequently useless: It shuts out all Tedious, Nice, Scholastical Argumentations, which have been so Voluminous and troublesone to the World. 'tis you who have convinced me that there can be no need of a Curious and Critical Skill in words to make me capable of understanding what a plain well-meaning Man says. As for obscure Prophesies you are wont to leave them to Future Time, as to their proper Commentator. 'twas you made me know that when any Inference is pretended to be drawn from Sacred Writings, what tends to a by-end, or a base Secular Interest, it was then deduced not from the pure Text, but a corrupt Comment: For you often observed to me, that the grand design of the Scripture was to Teach, not how to Exalt ourselves, but how we ought to glorify God. And to this end it is( as I conceive) that the Doctrine of the Genii or Guardian-Angels is set forth in Holy Scripture, viz. to convince us of our own Weakness, and the need we have of God's Ministerial Powers to support us; as likewise to teach us that we ought to render Praise and Glory to God, who sends those Elohim, those Mights to our Assistance. Thus St. Paul, who being caught up into Heaven, had Communication with them, tells the Hebrews, That God's Angels are all ministering Spirits, sent forth to Minister for them who shall be Heirs of Salvation, Heb. 1.14. How agreeable is this saying to that of Maximus Tyrius? viz. An ill Man has no good Daemon for his Companion.  
25. 'tis universally agreed that Man was Originally designed for Conversation, because he is made both fit for it, and also desirous of it. 'tis agreed likewise that Adam and Eve were by their Original Innocence and Integrity fitted in paradise for the Conversation of Angels. Now, to be made fit for Conversation, and yet denied it, was, not to have been in paradise, but in a desert. But when we find that an Evil Angel was actually admitted to them in that place, it must be concluded that their good Guardians could not in Justice be excluded from their Conversation.  
26. In the System of our Vortex 'tis observed, that the Planets of Saturn and Jupiter have their Attending Stars of less Magnitude to accompany them, and set off their Grandeur. And in the System of the Intellectual World it may be observed, that the Angels( whom God calls Morning-Stars, Job 38.7.) of more eminent Office and high Degree, have also a Splendid Courtage, and Glorious Retinue to attend them when they are executing their Commission. 'twas doubtless a Spiritual Star of the First Magnitude who was sent Ambassador from Heaven to Publish the Birth of Christ, Luke 2.9. And lo, the Angel of the Lord came upon them, and the Glory of the Lord shone round about them. And how this Angel was attended you red in the 13th. Verse: And suddenly there was with the Angel a multitude of the Heavenly Host praising God. If the Angel who was sent to the Shepherds was so well attended, doubtless the Good Genii who were the first Guardians of Adam and Eve in paradise, had such a Train which was suitable to their Honourable Character; and such as would yield a very agreeable Conversation to the new-created Inhabitants of that Delightful Place. Suitable to this Observation is it, that when Abraham conversed with his Good Genius upon the Plains of Mamre, he discovered two more Angels which attended his Person; but although he saw three, he addressed himself only to one of them, calling him Lord, Gen. 18.1, 2, 3. My Lord, if I have found favour in thy sight, pass not away, I pray thee, from thy Servant. Lot had two such Messengers sent to deliver him from the Destruction then falling upon Sodom, whom he likewise called his Lords, Gen. 19.1, 2. And there came two Angels to Sodom at Evening, and Lot sate in the Gate of Sodom, and Lot seeing them, rose up to meet them, and he bowed himself with his face towards the ground; and he said, Behold now my Lords, turn in, &c. Moses's Attendant was an Illustrious Spirit, as is evident by his Appearance in the Bush, as a flamme of Fire, Exod 3.2. So Israels Guardian through the desert appeared in a Pillar of Fire as he first conducted them out of Egypt, Exod. 14.19. And the Angel of the Lord which went before the Camp of Israel, removed and went behind them, and the Pillar of the Cloud went from before their face, and stood behind them. And in the 24th. Verse this Angel is styled by the Name of God, and said to look through the Pillar of Fire. And it came to pass in the Morning-watch the Lord looked unto the Host of the Egyptians through the Pillar of Fire, and the Cloud, and troubled the Host of the Egyptians, and took off their Chariot-wheels.  
27. 'twould be too long to insist upon all those Instances the Holy Scriptures afford us of the Assistance good Men have received from their Spiritual Guardians,( whom Daniel, from this their Office, stiles Watchers, Dan. 4.13. Behold, a Watcher; and a Holy One came down from Heaven.) As how Elijah was taken up into Heaven by them, whose Brightness was expressed by a Chariot of Fire, 2 Kings 2.11. How Daniel was by his Guardian preserved among the Lions, Dan. 6.12. Shadrach, Meshach, and Abednego in the Burning Furnace, Dan. 3.28. Peter delivered by his Angel out of Prison, Acts 17.8, 9. Lazarus carried into Abraham's Bosom, Luke 16.22. But the thing I would here observe, is, that the Guardian-Angel is the Link which joins human Nature to that which is purely Spiritual; which appears because he uses a Vehicle of celestial Fire, by which he does in some measure partake of the most refined degree of Material Nature. In this manner those Creatures appeared to Ezekiel, as burning Coals of Fire, and as Lamps, Ezek. 1.13. So Daniel describes his Angel, That his Body was like the Beryl, and his Face as the appearance of Lightning, and his Eyes as Lamps of Fire, Dan. 10.6. So the Angel who appeared to Mary is described, Matth. 28.3. His Countenance was like Lightning, &c.  
28. It must not be omitted, that according to our Saviour's Doctrine, little Children have their Angels, who behold the Face of God, Matth. 18.10. And since he speaks of Children without limitation, it may reasonably be inferred that God allows every Infant his particular Guardian, who is obliged to keep watch over him, at least so long till vicious Habits confirmed or increased, set this pure incorrupt Watcher at liberty to withdraw from his Charge. So that they continue their Assistance only to those who make good use of their Spiritual Attendance. As St. Paul writes, Heb. 1. They are sent forth to Minister to them who shall be Heirs of Salvation. That is, their Ministration shall be continued only to those who improve by it. Thus the Father of Spirits finds Employ for his Legions of Angels, but exerciseth not Mezentius's Cruelty, by Chaining the Living to the Dead; a pure Spirit to a corrupted Mortal. You see then, Sir, when a Man loses his Innocency he parts with his best Companion.  
29. It may also be observed that Bodies politic as well as Individual Persons have their Spiritual Watchmen allotted them; which was very Anciently observed by the Romans, as appears by a Form of Incantation used by their Generals to call the Tutelar Angel out of whatsoever City they laid Siege to. Which Form is set down by Macrobius in the Ninth Chapter of his Third Book of Saturnals. Nor is it less certain that Michael was the Guardian-Angel of Israel, and therefore called their Prince. Dan. 10.21. and Chap. 12.1. At that time shall Michael stand up, the great Prince which standeth for the Children of thy People. To this Passage St. judas alludes, where he says, That Michael the Arch-Angel contended for the Body of Moses, judas ver. 9. The Jews he calls the Body of Moses, as Christians are by St. Paul called the Body of Christ, 1 Cor. 12.27. We red that the Law was given to Moses by the Ministry of Angels, Acts 7.53. 'tis not unreasonable to suppose that this Arch-Angel was chief of them by whom God sent the Law to Israel, who therefore bare the Name of Lord, of whom Moses writes, Exod. 33.2. The Lord came from Sinai, &c. The same Spirit doubtless smote the 185 Thousand of the Assyrians in the days of Hezekiah, Isaiah 37.36. But how frequent Deliverances Israel had received from his Ministry, can no more be computed, than the many Assistances a Child receives from his Guardian-Spirit.  
30. Without all doubt these Glorious Spirits take Delight in every one who resembles them in their Nature or Office, but especially if in both. So that if Purity be the Nature, and Charity the Office of a Good Genius, I need not name to you the Man who has particularly recommended himself to their frequent Conversation, and especial Assistance. I am,  
SIR, Your, &c.   

Books Printed for, and sold by John laurence, at the Angel in the poultry, over against the counter.  
GEll's Remains, being sundry Pious and Learned Notes and Observations on the New Testament, opening and explaining it; wherein Jesus Christ, as yesterday, to day, and the same for ever, is illustrated; by that Learned and Judicious Man Dr. R. Gell, late Rector of St. Mary Aldermary, London.  
Christian Religion's Appeal from the groundless Prejudice of the sceptic, to the Bar of Common Reason; wherein is proved, 1. That the Apostles did not delude the World, 2. Nor were themselves deluded. 3. Scripture Matters of Faith have the best Evidence, 4. The Divinity of Scripture is as demonstrable as the Being of a Deity. By John Smith, Rector of St. Maries in Colchester.  

Quarto.  
The Jesuits Catechism, according to St. Ignatius Loyola; wherein the Impiety of their Principles, Perniciousness of their Doctrines, and Iniquity of their practices are declared.  
The Reverend Mr. Samuel Slater's Sermon on the Thanksgiving-Day, October 27th. 1692. at Crosby Square.  
— His Sermon at the Funeral of Mr. John Reynolds, Minister of the Gospel, who dyed in London December the 25th. 1692.  
— His Sermon Preached Feb. 19. 1692. upon the Funeral of that late Excellent Servant of our Lord Jesus, Mr. Richard Fincher, who finished his Course Feb. 10th. 1692.  
An Apology for the Ministers who subscribed only unto the stating of the Truths and Errors in Mr. Williams's Book. showing, That the Gospel which they Preach, is the Old Everlasting Gospel of Christ, and vindicating them from the Calumnies wherewith they( especially the younger sort of them) have been unjustly aspersed, by a Letter from a Minister in the City, to a Minister in the Country.  
The Answer of Giles Fermin to the vain and unprofitable Question put to him, and changed upon him by Mr. Grantham, in his Book, entitled, The Infants Advocate: viz. Whether the greatest part of dying Infants shall be damned? Which Advocate, wh le he shuts all Infants out of the Visible Church, and denies them B●p●●●m, opens Heaven to all dying Infants; justifying those of his Party, who admit them all as he doth into Heaven without Regeneration. The Preface may be very useful for the Children of Godly Parents.  
Some Remarks upon the Anabaptist Answer[ Sold by John Harris] to the Athenian Mercuries; and some upon his Answer, who stiles himself, Philalethes Pasiphelus. By Giles Firmin.  
A brief Review of Mr. Davis's Vindication giving no Satisfaction; being for the greatest part of it no direct Answer to what is charged upon him, but mere Evasions to deceive th● Reader. Things that tend to practise are chiefly insisted upon, other things but lightly touched; to which is added Remarks upon some Passages of Mr. Crisp, in his Book, entitled, Christ alone exalted. The Reason of the Author's Engaging in this controversy, is given in the Preface to the Reader, by Giles Firmin, one of the united Brethren.  
A Sermon Preached before the Right Honourable the Lord Mayor, and Aldermen of the City of London, at St. Mary-Le-Bow, Jan. 30th. 1693/ 4. By William Stephens, B. D. Rector of Sutton in Surrey.   
FINIS.