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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62636	Several discourses upon the attributes of God viz. Concerning the perfection of God. Concerning our imitation of the divine perfections. The happiness of God. The unchangeableness of God. The knowledge of God. The wisdom, glory, and soveraignty of God. The wisdom of God, in the creation of the world. The wisdom of God, in his providence. The wisdom of God, in the redemption of mankind. The justice of God, in the distribution of rewards and punishments. The truth of God. The holiness of God. To which is annexed a spital sermon, of doing good. By the most reverend Dr. John Tillotson, late Lord Arch-Bishop of Canterbury. Being the sixth volume; published from the originals, by Raph Barker, D.D. chaplain to his grace.	Tillotson, John, 1630-1694.; Barker, Ralph, 1648-1708.	1699 (1699)	Wing T1264; ESTC R219315	169,861	473

in the Kingdom of God but the Children of the Kingdom shall be cast out into utter Darkness And however Men may bear up themselves now upon their worldly Greatness and Power certainly there is a time a coming when the greatest Persons in the World those who overturn Kingdoms and lay wast Countries and oppress and ruin Millions of Mankind for the gratifying of their own Lusts and Ambition I say there is a Day coming when even these as much nay more than others shall fear and tremble before the impartial Justice of God Rev. 6.15 And the Kings of the earth and the great Men and the rich Men and the chief Captains and the mighty Men and every Bond-man and every Free-man hid themselves in the Dens and in the Rocks of the Mountains for the great Day of his wrath is come and who shall be able to stand The impartial Justice of God will treat the greatest and the meanest Persons alike Rev. 20.12 I saw the dead small and great stand before God and the books were opened and another book was opened which is the book of life and the dead were judged out of those things which were written in the books according to their works All judged according to their Works I should next proceed to vindicate the Justice of God in the Distribution of Rewards and Punishments from those Objections which seem to impeach it But before I enter upon this it will be convenient to satisfie one question which hath occasioned great disputes in the World and that is how far Justice especially as to the Punishment of Offenders is essential to God And for the clearing of this matter I shall briefly lay down these Propositions First I take this for a certain and undoubted Truth that every Perfection is essential to God and cannot be imagined to be seperated from the Divine Nature because this is the Natural Notion which Men have of God that he is a Being that hath all Perfection Secondly The actual constant exercise of those Divine Perfections the effects whereof are without himself is not essential to God For instance tho' God be essentially powerful and good yet it is not necessary that he should always exercise his Power and Goodness but at such times and in such a manner as seems best to his Wisdom and this is likewise true of his Wisdom and Justice because these are Perfections the effects whereof are terminated upon something without himself Thirdly It is essential to God to love Goodness and hate Sin wherever he sees them It is not necessary there should be a World or reasonable Creatures in it but upon supposition that God makes such Creatures it is agreable to the Divine Nature to give them good and righteous Laws to encourage them in the doing of that which is good and to discourage them from doing that which is evil which cannot be done but by Rewards and Punishments and therefore it is agreable to the Perfection of the Divine Nature to reward Goodness and to punish Sin Fourthly As for those rewards which the Gospel promiseth and the Punishments which it threatens there is some difference to be made between the rewarding and punishing justice of God 1. As for that abundant reward God is pleased to promise to good Men the promise of it is founded in his goodness and the performance of that promise in his justice for it is justice to perform what he promises tho' the promise of so great and abundant a reward was meer goodness 2. As for the punishing justice of God about which hath been the great Question whether that be essential to God or not it seems very plain that it is not necessary that God should inflict those judgments which he threatens because he hath threatned them for there is not the like obligation upon Persons to perform their threatnings that there is to perform their promises because God by his promise becomes a Debtour to those to whom he makes the promise but when he threatens he is the Creditour and we are Debtors to his Justice and as a Creditor he may remit the Punishment which he hath threatned But then if we consider God as loving goodness and hating Sin if we look upon him as Governor of the World and concerned to preserve good Order to encourage Holiness and Righteousness and to discountenance Sin under this consideration it is essential to him to punish Sin at such times and in such manner and circumstances as seems best to his Wisdom And I am not at all moved by that which is urged by some learned Men to the contrary that if punishing justice were essential to God then he must punish the Sinner immediately so soon as he hath offended and to the utmost of his Power because whatever Acts naturally Acts necessarily and to the utmost for I do not suppose such a justice essential to God as Acts necessarily but such a justice which as to the time and manner and circumstances of its Acting is regulated and determined by his Wisdom and there is the same Reason likewise of his goodness I come now to the Objections which are taken partly from the dispensations of God in this World and partly from the punishments of the other First As to the dispensations of God in this World there are these two things Objected against the justice of the Divine Providence I. The inequality of God's dealings with good and bad Men in this World II. The translation of Punishments punishing one Man's Sin upon another as the Sins of the Fathers upon the Children of the Prince upon the People I begin with the I. Objection the inequality of God's dealing with good and bad Men in this World In this life things happen promiscuously there is one event to the righteous and to the wicked if the Wicked suffer and are afflicted so are the Righteous if the Righteous sometimes flourish so do the Wicked and is not this unjust that those who are so unequal as to their Deserts should be equally dealt withal or if there be any inequality it is usually the wrong way the Wicked do many times prosper more in the World and the Righteous are frequently more afflicted This was the great Objection of old against the Providence of God which the Heathen Philosophers took so much pains to answer nay it did often shake the faith of Holy and Good Men in the old Testament Job 12.6 The tabernacles of robbers prosper and they that provoke God are secure into whose hand God bringeth abundantly and chap. 21.7 8 9. he Expostulates the same matter again and David says this was a great stumbling-Block to him Psal 73.2 3. and the like we find in the Prophets Jer. 12.1 and Hab. 1.13 This Objection I have else-where considered I shall now very briefly offer two or three Things which I hope will be sufficient to break the force of it 1. It must be granted that it is not necessary to justice to shew it self immediately

would it produce what untoward Combinations of Effects would there be if infinite Power were let loose to act without the Conduct of Knowledge and Vnderstanding And consequently we take away his Providence for without Knowledge there can be no Counsel no fore-cast of Events no provision for the future no Government of the World And this is not all for without Knowledge there could be no such thing as Goodness for he is not good that does good out of Ignorance or from a blind Necessity There could be no Veracity nor Justice nor Mercy in God for all these suppose Knowledge He that speaks Truth must know it he that is Just must understand right from wrong he that shews Mercy must know who are miserable and how they may be relieved and not to labour in a thing so plain and casie take away the Knowledge of God and you render him incapable of any Honour from his Creatures for if he know not what Honour we do him it is lost labour to give him any And that we may see these are the deductions of Natural Reason without the advantage of Revelation we shall find the Heathens who were destitute of Divine Revelation did attribute this Perfection to God Tully tells us that Thales was wont to say Deos omnia cernere and we know the Heathens were wont to swear Diis immortalibus testibus interpositis which is an owning of his Omniscience Quis enim non timeat Deum omnia pervidentem cogitantem animadvertentem curiosum negotii plenum Deum de Nat. Deor. l. 1. 2. From Scripture and Divine Revelation I will not heap up all those Testimonies of Scripture which might be gathered together upon this Argument I will only instance in two or three Job 36.4 He that is perfect in Knowledge is with thee 37.16 Dost thou know the wondrous works of him who is perfect in Knowledge Hither we may refer those Texts which represent God by way of condescension to our infirmity as having Eyes and Ears which signifie his Knowledge of what is done in the World and those which speak of him as communicating to us all the Knowledge which we have he giveth Wisdom to the Wise and Vnderstanding to them that know Vnderstanding Dan. 2.21 And those which speak of God as knowing the most secret things the hidden things of darkness the Hearts and the Thoughts of Men and those things which are at the greatest distance as future things and of the greatest uncertainty as the contingent Acts of free Creatures each of these I shall particularly consider for in proving that God knows all these his Knowledge of all other things will be proved with advantage for if any thing be out of the reach of the Divine Vnderstanding it must in all probability be either those things which are secret and hidden as Mens secret Actions or their Thoughts or else those things which are to come and depend upon no certain cause as future contingencies and the proving of this may be of great use to us as having a great influence upon Practice it tends very much to the advancement of Religion and the good Government of our Lives I begin with the I. Of these viz. That God takes very exact and particular notice of all the Actions of Men even those that are most secret And in handling of this I shall speak distinctly to these three Things 1. That God takes knowledge of all our actions his Eyes are upon the ways of man and he seeth all his goings Job 34.21 2. That he is a curious observer of them he seeth all his goings he marks all his steps takes very exact and particular notice of all that we do 3. He takes notice of those actions which are most secret and hidden there is no darkness nor shadow of death where the workers of iniquity may hide themselves Job 34 22. 1. That God takes notice of all our actions And that this Notion was planted in the Mind of Man and a Beam of the Light which comes with us into the World will appear by the general agreement of Heathens in it I will but produce one or two Testimonies to this purpose Tully lays down this Principle as that which makes Men regular and orderly and fit for Society sit igitur hoc persuasum civibus qualis quisque sit quid agat quid in se admittat deos intueri Socrates as Xenophon tells us was wont to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in his Discourse upon Epictetus tells us it is necessary that every one should be perswaded of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every thing that is done by Men is seen of God The Scripture frequently mentions this Psal 139.1 c. Prov. 5.21 The ways of Man are before the eyes of the Lord and he pondereth all his goings Jer. 32.19 Thine eyes are open upon all the ways of the Sons of men to give every one according to his ways and according to the fruit of his doings 2. He is a curious Observer one that takes exact notice of all that we do Job saith he seeth all our steps and Solomon that he pondereth all our goings the word is he weighs them in a ballance So 1 Sam. 2 3. The Lord is a God of knowledge by him actions are weighed Job 31.4 Doth he not see my ways and count all my steps which doth not imply the difficulty but the Perfection and exactness of God's Knowledge he kn●ws the quality of our actions and all the circumstances of them all the degrees of Good and Evil that are in them whatever may commend an action or blemish it whatever may aggravate a Sin or excuse it Isa 26.7 Thou most upright dost weigh the path of the just There 's not a good word that we speak but God hears it Mal. 3.16 And the Lord hearkened and heard and a book of remembrance was written before him and all we do is noted in his Book Psa 56.8 3. He takes notice of those Actions which are most secret and hidden the good as well as the bad when we do our alms in secret when we enter into our Closets and shut the doors our Father seeth in secret Mat. 6. Nor can we retire our selves to any place where we can sin so as God shall not see us where we can hide our sins from his sight or our selves from his wrath Hear how sensibly a Heathen speaks of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arrian in Ep. l. 1. c. 14. The Scripture is full of Testimonies to this purpose Psal 90.8 Thou hast set our Iniquities before thee and our secret sins in the light of thy countenance those sins which we commit in the Dark are in the Light of the Divine Knowledge darkness and light are all one to him Psal 139.11 12. Jer. 16.17 23 24. Can any hide himself in secret places that I shall not see him II. God knows the hearts and thoughts of Men which implys these two things 1 st

thousand ways they would not have been so well we ought to conclude that things are thus and not otherwise is the result of Wisdom Now the Wisdom of God in the Creation will appear by considering the Works of God Those who have studied Nature can discourse these things more exactly and particularly It would require perfect skill in Astronomy to declare the motions and order of Heavenly Bodies and in Anatomy to read Lectures of the rare contrivance of the Bodies of living Creatures But this as it is beyond my ability so it would probably be above most of your Capacities therefore I shall content my self with some general and more obvious instances of the Divine Wisdom which shine forth so clear in his Works that he that runs may read it 1. I shall take a short survey of the several parts of the World 2. Single out Man the Master-piece of the visible Creation 1. If we survey the World and travel over the several parts of it in our thoughts we shall find that all things in it are made with the greatest exactness ranged in the most beautiful order and serve the wisest and best Ends. If we look up to Heaven and take notice only there of that which is most visible the Sun you see how by the wise order and constancy of its course it makes Day and Night Winter and Summer This the Psalmist takes notice of Psal 19.1 2. The heavens declare the glory of God and the firmament sheweth his handy work Day unto Day uttereth speech and night unto night sheweth knowledge It may easily be imagin'd many ways how the Sun might have had another Course in reference to the Earth but no Man can devise any other that should not be very much to the prejudice of the World so that this being the best it is an Argument that Wisdom had the ordering and disposing of it If we look down to the Earth we shall see God's ascending and descending I mean clear representations of Divine Wisdom in the Treasures that are hid in the Bowels of it and those Fruits that grow upon the surface of it What vast Heaps and what variety of useful Materials and Minerals are scatter'd up and down in the Earth as one would think with a careless Hand but yet so wisely disperst as is most proper for the Necessities and Uses of several Countries Look upon the surface of the Earth and you shall find it cloathed and adorned with Plants of a various and admirable Frame and Beauty and Usefulness Look upon the vast Ocean and there you may see the Wisdom of God in bridling and restraining that unruly Element I mean in sinking it below the Earth whereas the Water might have been above and cover'd the Earth and then the Earth had been in a great measure useless and incapable of those Inhabitants which now possess it Look again upon the Earth and in the Air and Sea and you shall find all these inhabited and furnisht with great store of living Creatures of several kinds wonderfully made in the frame of their Bodies endowed with strong inclination to increase their kinds and with a natural Affection and Care toward their Young ones and every kind of these Creatures armed either with strength or wit to oppose their Enemy or swiftness to flie from him or strong Holds to secure themselves But the Creation is a vast Field in which we may easily lose our selves I shall therefore call home our wandring Thoughts for we need not go out of our selves for a proof of Divine Wisdom I shall therefore 2. Select the choicest piece of it Man who is the top and perfection of this visible World What is said of the Elephant or Behemoth Job 40.19 in respect of the vast bigness and strength of his Body is only absolutely true of Man that he is divini opificii caput the chief of the ways of God and upon Earth there is none like him Man is Mundi utriusque nexus the bond of both Worlds as Scaliger calls him in whom the World of Bodies and the World of Spirits do meet and unite for in respect to his Body he is related to this visible World and is of the Earth but in respect of his Soul he is allied to Heaven and descended from above We have looked above us and beneath us and about us upon the several representations of God's Wisdom and the several parts of the Creation but we have not yet consider'd the best piece of the visible World which we may speak of without flattery of our selves and to the praise of our Maker God when he had made the World he made man after his own Image When he had finished the other part of the Creation he was pleased to set up this Picture of himself in it as a Memorial of the Workman Now we shall a little more particularly consider this piece of God's Workmanship being it is better known and more familiar to us as it is more excellent than the rest and consequently a higher instance of the Divine Wisdom It is observed by some that concerning the parts of the Creation God speaks the word let there be light and let there be a firmament and there was so but when he comes to make Man he doth as it were deliberate and enter into consultation about him And God said let us make man in our image after our likeness and let him have dominion Gen. 1.26 as if Man above all the rest were the Effect and Result of Divine Wisdom and the Creature of his Counsel Man may be consider'd either in himself and in respect of the Parts of which he consists Soul and Body or with relation to the Universe and other parts of the Creation 1. Consider him in himself as compounded of Soul and Body Consider Man in his outward and worse part and you shall find that to be admirable even to astonishment in respect of which the Psalmist cries out Psal 139.14 I am fearfully and wonderfully made marvellous are thy works and that my soul knoweth right well The frame of our Bodies is so curiously wrought and every part of it so full of Miracle that Galen who was otherwise backward enough to the Belief of a God when he had anatomized Man's Body and carefully survey'd the frame of it viewed the fitness and usefulness of every part of it and the many several intentions of every little Vein and Bone and Muscle and the beauty of the whole he fell into a pang of Devotion and wrote a Hymn to his Creator And those excellent Books of his de usu partium of the usefulness and convenient contrivance of every part of the Body are a most exact demonstration of the Divine Wisdom which appears in the make of our Body of which Books Gassendus saith the whole work is writ with a kind of Enthusiasm The Wisdom of God in the frame of our Bodies very much appears by a curious consideration of the several parts of

against an Infinite God And thus the Mercy of God is exalted without the Diminution of his Justice And as his Incarnation did qualifie him for suffering so for compassion and fellow-suffering with us Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high-priest in things pertaining to God to make reconciliation for the sins of the people for in that he himself hath suffer'd being tempted he is able to succour them that are tempted 2. His Life was a means admirably fitted to bring Men to Holiness and Goodness I might go through all the parts of it but because I intend to be very short upon these Heads I shall only take notice of that Part of his Life which was spent in his publick Ministry he went about doing good the Doctrine that he Preached was Calculated for the destroying of Sin and the promoting of Holiness the great End and Design of it was to advance Righteousness and Goodness and Humility and Patience and Self-denial to make us mortifie our sensual Desires and brutish Passions to contemn and renounce this present World and this being the design of it it was a most proper Engine to demolsh the Works of the Devil and to make way for the entertainment of his Doctrine the whole frame of his Life and all the circumstances of it did contribute His Life was the practice of his Doctrine and a clear comment upon it The meanness of his Condition in the World that he had no share of the possessions of it were a great advantage to his Doctrine of self-denial and contempt of the World The Captain of our Salvation that he might draw off our Affections from the World and shew us how little the things of it are to be valued would himself have no share in it Mat. 8.20 The Foxes have holes and the Birds of the air have nests but the son of Man hath not where to lay his head The mean circumstances of his Condition were very eminently for the advantage of his Design for had he not been stript of all worldly Accommodations he could not have been so free from suspition of a worldly Interest and Design nay he could not have been so Considerable he was really greater for his Meanness The very Heathens did account this true Greatness as we find in Aristotle not to admire the Pleasures and Greatness and Pomp of the World And that his Meanness might be no Disadvantage to him those Evidences that he gave of his Divinity in the wonderful Things that he did rendred him considerable and gained more Reverence and Authority to his Doctrine then his Meanness could bring Contempt upon it Besides the manner of his Conversation was a very great Advantage to him he was of a very sweet and conversable and obliging Temper and by this Means he did gain upon the People and was acceptable to them and thus he did apply himself to them in the most Humane ways to make way for the Entertainment of his Doctrins The Miracles that he wrought did confirm his Doctrine beyond all Exception as being a Divine Testimony and setting the Seal of God to the truth of it yet because many were blinded with prejudice and tho' they did see yet would not see Christ the Wisdom of God did so order the business of his Miracles as to make them Humane ways of wining upon them for they were generally such as were beneficial he healed all manner of Diseases and Maladies by this Miraculous Power and so his Miracles did not only tend to confirm his Doctrine as they were Miracles but to make way for entertainment of it as they were benefits this was a sensible demonstration to them that he intended them good because he did them good they would easily believe that he who healed their Bodies would not harm their Souls This for his Life III. His Death which was the lowest step of his Humiliation and the consummation of his sufferings Now the Death of Christ did eminently contribute to this Design of our Redemption The Death of Christ did not only expiate the guilt of Sin and pacifie Conscience by making plenary Satisfaction to the Divine Justice but did eminently contribute to the killing of Sin in us Rom. 6.6 Knowing this that our old Man is crucified with him that the body of sin might be destroyed that henceforth we might not serve Sin Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin that is by being a sacrifice for Sin condemned sin in the flesh The Death of Christ convinceth Sin to be a great Evil and doth Condemn it because the impartial Justice of God did so severely punish it in his own Son when he appeared in the Person of a Sinner and this is the most powerful Argument to us to crucifie Sin that it crucified our Saviour That so Innocent and Holy a Person should suffer so cruel and ignominious a Death for our Sins should set us for ever against it and make us hate it with a perfect hatred The circumstances of Christ's sufferings are with admirable Wisdom fitted for the conquering of Sin and Satan Sin came by the Woman the seed of the Woman suffers for Sin and by suffering Conquers it Sin began in the Garden and there our Saviour began his sufferings for Sin Sin came by the Tree and Christ bears the curse of it in hanging upon the Tree and crucifies it by his Cross And as he conquer'd sin so he overcame Satan by his own Arts. The Devil found Christ in the likness of a Man he judged him Mortal and his great Design was to procure his Death and get him into his Grave Christ permits him to bring about his Design he lets him enter into Judas he lets the Jews crucifie and put him into his Grave and roll a great stone upon it but here his Divine Wisdom appears in ruining the Devil by his own Design and snaring him in the works of his hands Heb. 2.14 By death he destroys him that had the power of death that is the Devil I know the sufferings of Christ were by the wise of the World made the great Objection against the Wisdom of this dispensation the Cross of Christ was to the Greeks foolishness and yet the wisest of them had determined otherwise in general tho' not in this particular Case Plato in the second Book of his Common-Wealth saith That a Man may be a perfect Pattern of Justice and Righteousness and be approved by God and Men he must be stript of all the things of this World he must be poor and disgraced and be accounted a wicked and unjust Man he must be whipt and tormented and crucified as a Malefactor which is as it were a prophetical Description of our Saviour's sufferings And Arrian in his Epict. describing a Man fit to reform the World whom he calls the Apostle the Messenger the Preacher and

to whom by too many among us the most unworthy and unthankful Returns have been made for the unwearied pains he hath undergone and for the desperate hazards he hath expos'd himself to for our sakes that ever were made to so Great and Generous a Benefactour so great a Benefactour I say not only to these Nations but to all Europe in asserting and vindicating their Liberties against the insolent Tyranny and Pride of one of the greatest oppressours of Mankind of whom I may say as Job does of the Leviathan Job 41.33 34. Vpon the earth is not his like he beholdeth all high things and is the King of all the Children of Pride And beyond all this the Blessing of God does descend upon the posterity of those who are eminently Charitable and great Benefactours to Mankind This David observes in his time I have been young says he and now am old yet have I not seen the righteous forsaken nor his seed begging Bread and what he means by the righteous Man he explains in the next Words he is ever merciful and lendeth I shall only add upon this Head that the practice of this Virtue will be one of our best comforts at the hour of Death and that we shall then look back upon all the good we have done in our life with the greatest contentment and joy imaginable Xenophon in his Cyrus which he design'd for the perfect Idea of a good Prince represents him in the last minutes of his life addressing himself to God to this purpose Thou knowest that I have been a lover of Mankind and now that I am leaving this World I hope to find that mercy from thee which I have shewed to others These Words that excellent heathen Historian thought fit to come from the mouth of so excellent a Prince as he had describ'd him just as he was leaving the World by which we may see what the Light of Nature thought to be the best comfort of a dying Man This brings me to the Third and last particular which I mentioned the vast and unspeakable Reward which this grace and virtue of Charity will meet with in the other World It will plead for us at the Day of Judgment and procure for us a most glorious recompence at the resurrection of the Just and that proportionable to the degrees of our Charity 2 Cor. 9.6 He which soweth sparingly shall reap sparingly and he which soweth bountifully shall reap bountifully and from this Consideration the Apostle encourageth our Perseverance in Well-doing let us not be weary in well-doing for in due season we shall reap if we faint not that is we shall certainly meet with the reward of it if not in this World yet in the other And now that I have declar'd this Duty to you together with the mighty pleasure and advantages and rewards of it I crave leave to present you with some of the best Occasions and Opportunities of the exercise and practice of it And for your encouragement hereto I shall read to you the present State of the chief Hospitals belonging to this great City and of the disposal of their Charity for the last Year And now I have laid before you these great Objects of your Charity and the best Arguments I could think of to incline and stir up your Minds to the exercise of this excellent Grace and Virtue as there is no time left for it I having I am afraid already tir'd your Patience so I hope there is no need to press this Duty any farther upon you since you are so willing and forward of your selves and so very ready to every good Work This great City hath a double Honour due to it of being both the greatest Benefactours in this kind and the most faithful Managers and Disposers of it and I am now in a place most proper for the mention of Christ's Hospital a Protestant Foundation of that most Pious and Excellent Prince Edward VI. Which I believe is one of the best instances of so large and so well manag'd Charity this Day in the World And now to Conclude all if any of you know any better employment than to do good any work that will give truer Pleasure to our Minds that hath greater and better promises made to it the Promises of the life that now is and that which is to come that we shall reflect upon with more comfort when we come to dye and that through the mercies and merits of our Blessed Saviour will stand us in more stead at the Day of Judgment let us mind that work but if we do not let us apply our selves to this business of Charity with all our might and let us not be weary in well-doing because in due season we shall reap if we faint not Now the God of Peace who brought again from the dead our Lord Jesus Christ the great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will through Jesus Christ to whom with thee O Father and the Holy Ghost be all honour and glory thanksgiving and praise both now and for ever Amen FINIS BOOKS Printed for Ric. Chiswell WHarton's Anglia Saora in 2 Volumes Fol. D. Cave's Lives of the Primitives Fathers in 2 Vol. Fol. Dr. John Lightfoot's Works in 2 Vol. Fol. Dr. Pet. Allix's Remarks upon the Ecclesiastical History of the ancient Churches of Piedmont and Albigences in 2 Parts 4 to Bishop Burnet's Collection of Tracts relating both to Church and State from 1678. to 1694. in 3 Vol. 4 to Dr. Wake 's 11 Treatises against Popery in 2 Vol. 4 to Dr. Tennison now Lord Archbishop of Canterbury his Account of the Conference with Pulton the Jesuit 4 to His 9 Sermons upon several Occasions 4 to A Discourse of the unreasonableness of Separation on account of the Oaths 4 to A Vindication of the said Discourse 4 to A Vindication of his Majesty's Authority to fill the Sees of the deprived Bishops 4 to Dr. William's Discouse of the lawfulness of worshipping God by the Common-Prayer 4 to His Representation of the absurd and mischievous Principles of the Muggletonians 4 to The secret Consults Negotiations and Intrigues of the Romish Party in Ireland from 1660 to 1689. 4 to An impartial History of the Wars in Ireland in two Parts with Copper Sculptures By Mr. Story present in the same The new Cambridge Dictionary in 5 Alphabets 4 to England's Wants Or some Proposals to the Parliament probably beneficial to England 4 to Dr. Allix's Reflections on the Holy Scripture 8 vo Coles English and Lattin Dictionary 8 vo Tullies Discourse of the Government of the Thoughts 8 vo The Jesuits Memorial for the intended Reformation of England found in K. James's Closet 8 vo Dr. Wak●'s Preparation for Death 8 vo The History of the Troubles and Tryal of Archbishop Laud wrote by himself Published by Hen. Wharton Fol. Remarks on Mr. Hill's Vindication of the Primitive Fathers against Bishop

Burnet Animadversions on Mr. Hill's Vindication of the Primitive Fathers against Bishop Burnet Dr. Williams's Vindication of Archbishop Tillotson's Sermons against the Socinians and of the Bishop of Worcester's Sermon of the Mysteries of the Christian Religion To which is annexed a Letter from the Bishop of Salisbury to the Author in Vindication of his Discourse of the Divinity of our Saviour 4 to Books written by Symon Patrick D. D. now Lord Bishop of Ely The Parable of the Pilgrim written to a Friend The Sixth Edit 4 to 1681. Mensa Mystica Or a Discourse concerning the Sacrament of the Lords Supper In which the Ends of its Institution are so manifested our Addresses to it so directed our Behaviour there and afterward so composed that we may not lose the Profits which are to be received by it With Prayers and Thanksgivings inserted To which is annexed Aqua Genitalis A Discourse concerning Baptism In which is inserted a Discourse to perswade to a Confirmation of the Baptismal Vow 8 vo Jewish Hypocrisie A Caveat to the present Generation Wherein is shewn both the false and the true way to a Nations or Persons compleat Happiness from the sickness and recovery of the Jewish State To which is added A Discourse upon Micah 6.8 belonging to the same matter 8 vo Divine Arithmetick A Sermon at the Funeral of Mr. Samuel Jacomb Minister of St. Mary-Woolnoth-Church in Lombard-street London With an Account of his Life 8 vo A Sermon preached at the Funeral of Mr. Tho. Grigg Rector of St. Andrew-Vndershaft London 4 to An Exposition of the Ten Commandments 8 vo Heart's Ease Or a Remedy against all Troubles With a Consolatory Discourse particularly directed to those who have lost their Friends and Relations To which is added Two Papers printed in the time of the late Plague The sixth Edition corrected 12 mo 1695. The Pillar and Ground of Truth A Treatise shewing that the Roman Church falsly claims to be That Church and the Pillar of That Truth mentioned by St. Paul in 1 Tim. 3.15 4 to An Examination of Bellarmin's Second Note of the Church viz ANTIQUITY 4 to An Examination of the Texts which Papists cite out of the Bible to prove the Supremacy of St. Peter and of the Pope over the whole Church In Two Parts 4 to A private Prayer to be used in difficult Times A Thanksgiving for our late wonderful Deliverance A Prayer for Charity Peace and Unity chiefly to be used in Lent A Sermon preach'd upon St. Peter's Day printed with Enlargements 4 to A Sermon Preached in St. James's Chappel before the Prince of Orange Jan. 20. 1688. on Isaiah 11.6 A Second Part of the Sermon before the Prince of Orange on the same Text. Preached in Covent-Garden A Sermon Preached before the Queen in March 1688 9. on Colos 3.15 A Sermon against Murmuring Preached at Covent-Garden in Lent 1688 9. on 1 Cor. 10.10 A Sermon against Censuring Preached at Covent-Garden in Advent 1688. on 1 Cor. 4.10 A Fast-Sermon before the King and Queen April 16. 1690. on Prov. 14.34 A Thanksgiving-Sermon before the Lords Nov. 26. 1691. for reducing of Ireland and the King 's safe Return On Deut. 4.9 A Fast-Sermon befere the Queen April 8. 1692. On Numb 10.9 Easter-Sermon before the Lord Mayor 1696. on 2 Tim. 2.8 A Sermon before the Lord Nov. 5. 1696. on Dan. 4.35 A Commentary on the First Book of Moses called Genesis 4 to 1695. A Commentary on the Second Book of Moses called ●xodus 4 to 1697. A Commentary on the Third Book of Moses called Leviticus 4 to 1698. A Commentary on the Fourth Book of Moses called Numbers 4 to 1699. Of Sincerity and Constancy in the Faith and Profession of the True Religion in several Sermons by the most Reverend Dr. John Tillotson Late Lord Archbishop of Canterbury Being the first Volume Published from the Originals by Ralph Barker D. D. Chaplain to his Grace The Second Edition 8 vo Sixteen Sermons preached on several Occasions By the most Reverend Dr. John Tillotson late Ld. Archbishop of Canterbury Being the second Volume Published by Ralph Barker D. D. Chaplain to his Grace 8 vo Sixteen Sermons preached on several Subjects being the Third Volume by the same Author Published by Dr. Barker 8 vo Several Discourses viz. Of the great Duties of Natural Religion Instituted Religion not intended to undermine Natural Christianity not Destructive but Perferctive of the Law of Moses The Nature and Necessity of Regeneration The Danger of all known Sin Knowledge and Practice necessary in Religion The Sins of Men not chargeable on God Being the fourth Volume by the same Author Published by Dr. Barker 8 vo Reflections upon a Pamphlet Entituled Some Discourses upon Dr. Burnet and Dr. Tillotson occasioned by the late Funeral Sermon of the former upon the latter By the Right Reverend Father in God Gilbert Ld. Bishop of Sarum 8 vo His Sermon preached before the King at Whitehal on Christmas-day 1696. 4 to Gal. 4.4 His Sermon preached before the King at Whitehal on the Third Sunday in Lent being the Seventh of March 1696. 1. Ephes 5.2 His Essay on the Memory of the late Queen The second Edition 8 vo Dr. Williams now Ld. Bishop of Chichester his 8 Sermons at Esquire Boyle's Lecture for the Year 1695. 4 to Any of them may be had single to perfect sets His 1 st 2 d 3 d 4 th Sermons at the same Lecture for the year 1696. 4 to His Sermon preached at St. Lawrence Jury before the Lord Mayor c. on Saturday the 28 th of September 1695. at the Election of the Lord Mayor for the Year ensuing Joshua 22.31 4 to His Sermon preached before the honourable House of Commons on Wednesday Dec. 11. 1695. being a solemn day of Fasting and Humiliation appointed by his Majesty for imploring the Blessing of Almighty God upon the Consultations of this present Parliament 4 to 1 Sam. 11.30 His Sermon upon the Resurrection preached before Sir Edward Clare Lord Mayor c. on Easter-Monday April 5. 1697. on Acts 10.40 41 42. Reflections upon a Libel lately Printed Entituled The Charge of Socinianism against Dr. Tillotson Considered 4 to The Church History of Ethiopia wherein among other things the two great splendid Roman Missions into that Empire are placed in their true Light to which are added an Epitome of the Dominican History of that Church And an Account of the Practices and Conviction of Maria of the Annunciation the famous Nun of Lisbon Composed by Michael Geddes D. D. Chancellor of the Cathedral Church of Sarum 8 vo Fourteen Sermons preached in Lambeth Chappel before the most Reverend Dr. William Sancroft late Lord Archbishop of Canterbury In the Years 1688 and 1689 by the Learned Henry Wharton M. A. Chaplain to his Grace with an Account of the Author's Life 8 vo Dr. William Owtram's 20 Sermons On several Occasions The 2 d. Edition 8 vo Sermons preached on several Occasions By John Conant D. D. The first and second Volumes Published by Dr. Williams now Ld. Bishop of Chichester 8 vo The Fathers vidicated Or Animadversions on a late Socinian Book Entituled The Judgment of the Fathers touching the Trinity against Dr. Bull 's Defence of the Nicene Faith By a Presbyter of the Church of England 8 vo A Fifth Volume of Archbishop Tillotson's Discourses published by his Chaplain Dr. Barker on these following Subjects viz. Proving Jesus to be the Messias The Prejudices against Jesus and his Religion consider'd Jesus the Son of God proved by his Resurrection The Danger of Apostacy from Christianity Christ the Author and Obedience the Condition of Salvation The Possibility and Necessity of Gospel Obedience and its consistence with Free Grace The Authority of Jesus Christ with the Commission and Promise which he gave to his Apostles The Difficulties of a Christian Life consider'd The Parable of the Rich Man and Lazarus Children of this World wiser than the Children of Light 8 vo 1698. A second Volume of Sermons preached in Lambeth Chappel before Archb. Sancroft 1690. By the Learned Mr. Henry Wharton his Graces Chaplain Which with the first Volume lately published are all that he preached A New Account of India and Persia being Nine Years Travel began 1672. and finished 1681. Containing Observations made of those Countries Namely Of their Government Religion Laws Customs Of their Soil Climates Seasons Health Diseases Of their Animals Vegetables Minerals Jewels Of their Housing Cloathing Manufactures Trades Commodities And of the Coins Weights and Measures used in the principal Places of Trade in those Parts By John Fryer M. D. Cantabrig and Fellow of the Royal Society Fol. 1698. SCRIPTORUM ECCLESIASTICORUM Historia Literariae facili perspicua methodo digesta Pars Altera Quaplusquam DC Scriptores novi tam Editi quam Manuscripti recensentur Prioribus plurima adduntur breviter aut obscure dicta illustratur recte asserta vindicantur Accedit ad finem cujusvis Soeculi CONCILIORUM omnium tum Generalium tum Particularium Historica Notitia Ad Calcem vero Operia Dissertationes tres 1 De Scriptoribus Ecclesiasticis incertae aetatis 2 De Libris Officiis Ecclesiasticis Graecorum 3 De Eusebii Caesariensis Arianismo adversus Joannem Clericum Adjecti sunt Indices utilissimi Scriptorum Alphabetico-Chronoligici Studio labore Gulielmi Cave S. T. P. Canon Windesoriensis Fol. Dr. Cave's Primitive Christianity The Fifth Edition 1698. Bp. Wilkins of the Principles and Duties of Natural Religion The 3 d Edition A Sixth Volume of Archbishop Tillotsons's Discourses Published by Dr. Barker Being upon the Divine Attributes and Perfections 1699. Mr. Evelyns Gardners Almanack Directing what he is to do Monthly througli the Year and what Fruits and Flowers are in Prime The Ninth Edition 8 vo 1699. Pharmacopaeiae Collegii Regalis Londini Remedia omnia succincte descripta una cum Catalogo simplicium Ordine Alphabetico digestorum Quibus annexum est Manuale ad Forum nec non Divax Porographicus Editio Tertia prioribus emendator auctior Huic insuper adjiciuntur Pharmaca nonnulla in usu hodierno apud Medicos Londinenses Accessit in calce Prosodia Medica observatu non indig●a Cura Ja. Shipton 1699. 12 mo FINIS Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI. Vol. VI.