thou shalt be as one of the fools in Israel and when he had committed that folly and came to reflect upon it how out of countenance was he how mad with her and surely more with himself for the fault was not hers but his If sinners have not done foolishly why do they repent when their eyes are opened Or why is repentance called by the latines Resipiscentia that is a return to wisdom and by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as who should say an after wisdom Awakened sinners have plaied the fools themselves being judges and having so done have great cause to be humbled and as it were to lay their mouths in the dust or cover their faces He that can view his sins and not be humbled at the sight thereof can see his Saviour pierced and not mourn To bring down the pride of man besides natural defects and moral defilements which he that knoweth himself cannot be ignorant of there are Divine Rebukes which most men have fallen under one time or other Now the chastisements of God are intended for the hiding of pride from man Job 33.17 19. As God said to Moses concerning Miriam If her father had but spit in her face should she not be ashamed seven dayes Numb 12.14 So it is intended that when God by his Judgments doth as it were spit in the faces of men it should put them to shame and shame is an humbling passion So good a Father had never beaten us with so many stripes had never fetcht the bloud on us as he hath sometimes done if we had been good children yea if we had not bin very bad Our sufferings may therefore humble us because in them we may read our sins as comming from his hand who doth not willingly or without cause afflict the children of men but if the living man complain it is for the punishment of his sin Hath God smitten us yea is he smiting and shall we mean time be supercilious shall we knit our brows in pride whilst he bends his brows in anger shall we nourish haughtiness under Gods frowns Say unto God how terrible art thou in thy works Psal 66.3 God is terrible in his doing toward the children of men v. 5. it followeth v. 7. Let not the Rebellious exalt themselves Fear is an humbling affection Put them in fear saith the Psalmist that they may know themselves to be but men Now when the Lion roarâ—th who will not fear Amos 3.8 That is when God displaieth his anger ought not every one to tremble at it Notable is that passage Job 9.13 If God will not withdraw his anger the proud helpers do stoop under him So far are men from swelling with pride when they take notice of Gods rebukes that David saith When thou that is God dost correct man for iniquity thou makest his beauty to consume away like a moth Psal 39.11 He that shall often look his face in that glass which shall represent to him those three things which I last mentioned viz. his natural and spiritual defects which are many and great in themselves though not in comparison of other men his moral defilements and pollutions that is his innumerable sins and lastly those many rebukes wherewith God hath corrected him for sin I say he who in the mirror of serious â—ontemplation shall frequently behold these three things and whilst he layeth all his endowments and enjoyments in one scale shall lay these in the other cannot easily be lifted up or think of himself more highly than he ought I have evinced that every man hath much to be humbled for and under If I can also prove that no man hath any thing to be proud of or cause to be proud of any thing when that is made good I shall then have demonstrated that he must needs be humble that doth but throughly know himself and that doth judg himself no better though no worse neither than indeed he is There are but four sorts of things that any man in the world can take a pride in viz. What he is what he hath what he hath done And lastly What he hath suffered upon a good account As for the first of these a man may know what he is as that he is a child of God c. and yet not be proud of it John 3.14 We know that we have passed from death to life c. 1 Joh. 5.19 We know that we are of God c. For why should a man be proud of what he is by the meer grace and favor of God It was no pride in St. Paul to say By the grace of God I am what I am viz. a Saint an Apostle who was before a Persecutor 1 Cor. 15.10 He that seeth that there is some good thing in him towards the Lord but yet more evil than good more flesh than spirit more dross than silver more sin than grace hath no more cause to be proud of that little Grace and holiness which he hath than a man cause to be proud of beauty who hath only a white hand or a handsom leg all the rest of his body being ill favoured and deformed If our sins preponderate our graces I mean if they be more and greater than they as in this life they alwaies are if there be in us a more general indisposedness than there is promptness and readiness to what is good more earthly than heavenly mindedness more self-seeking than self-denyal more bad thoughts than good more unruly than well governed desires and affections as who can say there is not then have we more cause to be humble than to be proud yea to be humble and not proud If that grace wherein we most excel be it patience or whatsoever else be more deficient than it is perfect more remote from perfection than it is near to it then we who have but as it were put on our harness have no cause to boast which is for them only who have put it off How imperfect are those graces in which we are most defective if that grace be so defective in which we are most perfect Neither have we cause to be proud of what we have or possess any more than of what we are for if we might be proud of either we might with more reason be proud of what we are than of what we have I mean of those good things which are within us and are as it were part of our selves than of those which are without us A good descent a good estate a good report a great and good office doth constitute no man good that is possessed of any or all of them for a bad man may happen to have them all and seeing such things do not make or denominate men good they cannot redound so much to any mans praise as inward goodness doth and therefore no man can pretend so much reason to be proud of those things for it is less honourable to injoy what is good which the worst of men may do than
body of a nation to help forward with it Such men are certainly the Chariots of a Nation and the horsemen thereof as was said of Elijah They that have a great interest of their own they and they only can make a considerable interest for others also if obliged thereunto They that are really holy can do much with God and men they that have but a great name to live or for holiness can do much with men they that can do either are or may be of great use to them that shall imploy them but they that can do both will where they take be incomparably serviceable If any shall object and say that they of all men are most dangerous if touched with the least dissatisfaction who for their piety and parts are had in great veneration with the people and that ubi mali nemo pejus is most applicable to them that if they have an ill resentment of things none can do worse things than they nor yet so bad to that objection I reply We ought not to look at what men can do and to use them accordingly but at what men will or are inclined to do Doubtless God himself could do more hurt to the world than all the Devils in Hell put together in respect of his omnipotency but because of his unchangable holiness righteousness and goodness he can do the world no injury at all Good men will not dare to do the hurt they could yet neither should they be tempted to do it if they durst Ministers that are pious and capable of doing worthy service should be treated as friends and to be sure they will never hurt their friends who are taught of God to love their very enemies they will never render evil for good who make conscience of rendring good for evil Paul and Apollo and Cephas are yours if you be Christs use them as your own and you will never have cause to fear them nor much cause to do it howsoever they be used sith they have learnt to pray even for them that use them despightfully Good men have a power to do mischief but no will but to do good they have both will and power therefore the mischief they can do is not so much to be feared as the good they are able to do is to be hoped for and incouraged Surely a blessing from Heaven is wont to attend the labours of a good Ministry and the incouraging of those labours as well as a curse to wait upon the contrary And if the blessing of God will not help to build the City I know not what will Time was that David himself was afraid of the Ark of God and therefore would not remove it unto him into the City of David but carried it aside into the house of Obed-Edom 2 Sam. 6.10 but in three months time he saw that he was worse scared than hurt v. 11. It was told King David saying the Lord hath blessed the house of Obed-Edom and all that pertaineth is him because of the ark of God So David went and brought up the ark of God from the house of Obed-Edom into the City of David with gladness He concluded that that which had blessed the house of Obed-Edom would bless his City and doubtless so it did That building work may be promoted by good prophets or ministers I shall prove by one text more and so conclude this Chapter viz. Ezra 5.2 Then rose up Zerubbabel and Jeshuah and began to build the house of God which is at Jerusalem and with them â—ere the prophets of God helping them DISCOURSE XXXIII That to be deeply affected with the hand of God in burning the City is one good way to have it built again TO be affected with the burning of the City is one thing and to be affected with the hand of God in burning it is another They may lament the City with a great lamentation who take no notice at all of the hand of God that was stretched out against it but altogether cry out upon men as if evil instruments could have burnt such a City without the great God concerning himself in it more or less Whereas the truth is if men were instruments in the burning of it which for me shall rest upon proof yet God had the principle hand in it for wicked men are but Gods hand and sword Ps 17.14 Deliver my soul from the wicked which are thy sword from men which are thy hand Now God would that his hand should be taken notice of for he loves to be acknowledged as the authour of those judgments that are inflicted by him Who gave Jacob for a spoil and Israel to the robber did not the Lord Isa 42.24 Is there any evil in the City and the Lord hath not done it Amos 3.6 That passage Isa 26.11 sheweth us that God cannot indure to be overlooked when he smiteth Lord when thy hand is lifted up they will not see but they shall see and be ashamed yea the fire of thine enemies shall consume them That we may be duly affected with the burning of the City there are several things to be taken notice of besides that which I have suggested in the first place viz. that God did it Now that such a God should burn such a City a God slow to anger gracious merciful long suffering abundant in goodness I say that such a God should burn so antient so famous so professing a City is a very affecting consideration Another is this viz. that God did never burn any City but when he was greatly angry God did never burn a City in cool blood if I may so speak of him after the manner of men Isa 42.25 He hath poured upon him the fury of his anger and it hath set him on fire round about yet he knew not and it burned him yet he laid it not to heart I knew a good gentlewoman who beholding the flames of London by which she lost not one pounds worth of her estate did thereby receive so great an impression of the wrath of God against he City as her self told me that she presently fell into a languishing distemper though before of a healthful chearful constitution and in despight of all the remedies which her loving husband one of the most eminent Physicians in England could supply her withall which the bills I have seen have assured me to have been as effectual as could be used she out-ran her husband to the grave whose many infirmities made it probable he would have arrived there many years before her If she were too much affected with the manifestation of Gods wrath I doubt that most others are but too little Another affecting consideration is this that God is never angry without a cause nor yet above the cause given or more than he hath cause for There is never anger on Gods part but there is provocation on ours and provocation proportionable to that anger Ps 107.17 Fools because of their transgression and because of their
fire â—ame down upon the Zodomites where in 1 Pet. 2.9 â—â—e Apostle inferreth The Lord knows how to deliver 〈◊〉 godly viz. from those flames and calamities â—â—ich destroy others Though the houses of wicked â—en like these in Sodom should suffer the vengeance â—eternal fire that is be condemned by God alâ—ays to lye in the dust which yet is more distinction â—an God doth ordinarily make in this world yet doubt not but such as mourn in Zion shall have â—ave to build the wast places and shall have beauty 〈◊〉 their ashes Now is Londons seed time the City it self is to â—esown Sow in tears and you shall reap in joy He 〈◊〉 goeth forth and weepeth bearing precious seed shall â—â—â—btless come again with rejoycing bringing his sheaves 〈◊〉 him Ps 126.5 6. DISCOURSE XXXV â—â—â—t to reform throughout England whatsoever is manifestly amiss and can be reformed would admirably promote the City Have discoursed of Humiliation upon several 〈◊〉 accounts but what signifieth Humiliation withâ—â— Reformation for who was ever truly humbled â—â—t did not truly reform A thorough Reformaâ—â—on hath been a work so long spoken off and so â—â—ttle perfected that some may be apt to think of â—at as of the Philosopher stone which for so â—â—ny ages hath baffled the most ingenious chymists that there is no such thing attainable I say of Reformation as Divines do of sanctification Therâ— is a perfection of degrees which cannot be attained in this life but then there is a perfection of parts which may some reformation there may be oâ— all things or kinds of things that are amiss all oâ— a compleat reformation can hardly be expected in this life of any one thing or kind of things which is not as it should be Solomon placeth it amongst the vanities which hâ— had seen under the Sun that that which is crookeâ— cannot be made streight and that which is wanting can not be numbred Eccles 1.15 Seeming thereby tâ— mean that there are some evils in the world anâ— those not a few that will never be mended thaâ— are like incurable diseases or like those defects iâ— nature which can none be supplied Ex. gr if a man be born blind or deaf c. But he would noâ— have us to think that none of all those things thaâ— are amiss in the world can be rectified or reformed There are a great many moral and political diseases as well as natural that may be cured though some are incurable Some bones that are out of joynt may be set and some that are broken may be made whole again though all cannot I mention that all and every thing that is amisâ— in the world cannot be mended to the end people may not be discontented and say with Jonaâ— they have reason to be angry to the death so long as they see any thing in Church or state that is not as it should be or that would be better otherwise For they that live by that principle shall be always and in all times restless and male-content Men must be more than mortal men before they cease to be guilty of any failings and oversights or of turning aside more or less either to the right hand or to the left But on the other hand it is as certain that there are many wilful miscarriages and presumptuous iniquities in the world which men might avoid as well as unavoidable infirmities So much David intimates when he saith keep back thy servant from â—esumptuous sins Many things are left unreformed not because men cannot reform them or do think they ought not or need not so to do but because they will not and because they love darkness better than light and evil more than that which is good Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death not only 〈◊〉 the same but have pleasure in those that do them I meddle not with the reforming of those things which men may rationally doubt whether they be amiss or no or with those peccadillos which are like smaller faults in pointing or printing which no ways disturb the sense or make it unintelligible but with the greater Errata's that are committed even so great that it is hard to be understood whether they that do such things have any thing of Christianity besides the name and profession Let men pluck the beams out of their eyes first and then they will see to pull out the motes afterwards I exhort not to the reforming and altering of every thing that any body shall find fault with for then we shall never have done then we shâ—ll make as â—ald a business of our reformation as befel the man in the fable whose young wife pulled out all his grey hairs and then come an old one afterwards and pluck of all that were not grey viz. all that were lest or as a Limner who having hundreds looking on as he is drawing a picture should put in and put out according to every ones fancy and suggestion But if there be things which every body finds fault with and which the consciences if not the tongues of all people do condemn and cry out upon which they that run may and do read the evil of and the iniquity that is in them doubtless such things ought to be reformed As the boy said to his Father Father is that true that every body saith is true so say I is not that evil which every body confesseth to be so or cannot deny so to be and ought not that which is manifestly evil to be reformed if it can be so will not otherwise our sins separate between God and us and hinder good things from us will not those Achans our wilful unreformed sins trouble us continually and cause God to say as to Joshua of old There is an accursed thing in the midst of thee therefore ye cannot stand Josh 7.13 Neither will I be with you any more unless you destroy the accursed As for the persons concerned in reforming they are as many as are concerned in the rebuilding of London for therein is its rebuilding concerned or as many of them as have any thing that stands in need of being reformed and who hath not more or less of that For in many things we all offend Here I could mention divers sorts of reformation necessary to be pressed and practised viz personal and that both internal and external domestical national It were endless to point at all things which it were needful for us to reform But first of all if men declare their sins like Sodom if they publish them in the face of the Sun as did Absalom if they swear and curse in all companies and in the open street not caring who hears them if men women and children do grosely and notoriously profane the Sabbath by working or playing if they that be drunk will be drunk in the day time and reel along the streets as if they had eaten shame and drank after it as our
to be good our selves He that is proud of what he hath let me put the Apostles question to him 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou didst not receive now if thou didst receive it why dost thou glory as if thou hadst not received it He that gave thee any good thing which thou injoyest could have with-held it from thee given it to him from whom it is with-held Prov. 22.2 The rich and poor meet together the Lord is the maker of them all If thou art a rich man he that made thee a man made thee rich and he that made thee rich and thy neighbour poor could and yet can have made thee poor and him rich I suppose thou hast received evil things from the hands of God as well as good the evil thou hast received was deserved so was not the good why then should undeserved good make thee proud and not deserved evil rather keep thee humble Art thou proud of the good and worthy things which thou hast done in one kind and in another no reason for that because it was not thou that didst them as it is not the young scribler that writes a fair copy but his master that guideth his hand but God who performeth all things for thee heare S. Paul 1 Cor. 15.10 I laboured more abundantly than they all saith he yet not I but the grace of God that was with me And Phil. 2.13 It is God which worketh in you both to will and to do of his good pleasure If we instance but in temporal things see Deut. 8.18 The Lord thy God it is he that giveth thee power to get wealth If thy good deeds which yet are not properly thine be apt to lift thee up think of thy evil doings and of thy wayes which have not been good Thy good deeds may be like the basons and ewers which are sometimes drawn in lotteries but very sew of them but they evil ones like the small plate or rather like the meer blanks there drawn which are far the greater number Some hours thou hast spent well but how many more hast thou mispent some warm and affectionate prayers thou hast poured out to God but how many more that were cold and heartless set one against the other and see how little cause thou hast to be proud any more than a miser of his liberality who makes a great feast but once or twice a year and pincheth his family all the time besides Think but of the good thou hast left undone that is which thou mightest have done and hast not and then if thou canst be proud of the good which thou hast done or shew cause why thou shouldst be so Some good thou hast done with thy time parts estate power c. But possibly thou couldst have done ten times more if thy heart had serv'd thee Is not then boasting excluded if thou hast done but the tithe of that good which thou hadst power to do whose evil deeds besides are like the stars of Heaven which cannot be numbred Neither hast thou just cause to boast of thy sufferings if thou hast been a great sufferer even for righteousness sake considering first what the Apostle speaketh Phil. 1.29 To you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake We should not take the honour of our sufferings to our selves or be proud thereof fith God hath given us the grace whereby we suffer It is he that hath made us sufferers for his name sake I mean willing to be such and not we our selves We should never have been called to honor God by suffering any more than glorious Saints and Angels had we not dishonoured him by sinning What any of us suffer for Christ is no ways comparable to what he hath suffered for us nay it is far short of what we have suffered for sin or upon the account of sin for upon that accompt are all or the most of our other sufferings and afflictions which are generally more than those that go by the name of persecutions what we suffer for the truth is usually much less than what the truth hath suffered by us viz. by our uneven and uncircumspect walking so that our sufferings may be lookt upon as meer restitution made to the truth and that but in part All which things considered I see no cause any man hath to be proud of his sufferings and if not of what he hath suffered nor of what he hath done nor of what he hath nor of what he is as I have proved particularly then no man hath cause to be proud of any thing whatsoever Admit then a man should take himself to be much better than he is every way better yet from thence no just cause would be ministred to him to sacrifice to his own net which all proud men do Sith the best man in the world is indebted to God for all that good which he either is or hath or hath done or hath suffered and it is thought an unreasonable thing for a man to be proud of his debts especially when he hath not wherewithall to make satisfaction Having then proved that every man hath great cause to be humble and no man hath any cause to be proud from those premises I draw this conclusion viz. That he who thinks soberly of himself and not more highly than he ought to think must needs be an humble person and that the formalis ratio or essence of humility doth consist in knowing and owning our selves to be as mean vile and unworthy as indeed we are and that from that fountain do issue all those streams which are commonly and properly counted the expressions of Humility I may but assign the reasons why God may build a City for those that are humble rather than for those that are proud and so pass on to another Chapter It may well be expected that God should do more for those whom he loves than for those whom he hates Now the text saith Every one that is proud in heart is an abomination to the Lord Prov. 16.5 and Prov. 8.15 Pride and arrogancy do I hate Six things doth the Lord hate yea seven are an abomination to him and the first of them is a proud look God hath put a strang enmity into men against the sin of pride so far as it discovers it self in others in so much that the real worth of a proud person is seldom owned and others do what they can to eclipse him just as neighbouring Princes do to weaken any Kingdom or State that grows too great and threatens to overtop them Some bigger stars to us appear less because of their great height and distance from us and those that are less than they as the Moon for one to us appear bigger because they are lower seated and come nearer to us The proud person is as the former who keeping too great a distance from
of our prosperity that it will never be removed But we are often mistaken so was Asaph when he did thus expostulate Psa 77.7 Hath the Lord forgotten to be gracious hath be in anger shut up his tender mercy will the Lord cast off for ever will he be favourable no more is his mercy clean gone for ever and adds v. 10. I said this is my infirmity v. 14. Thou art the God that doest wonders And v. 19. Thy way is in the Sea and thy footsteps are not known Hear the moans of Sion and the answer given by God thereunto Isa 49.14 But Sion saith the Lord hath forsaken me my Lord hath forgotten me Can a woman forget her sucking child that she should not have compassion on the Son of her â—omb Yea they may forget yet will not I forget thee Behold I have graven thee upon the palms of my hands thy walls are continually before me ver 15 16. Little did the Israelites think when their task of brick was doubled that deliverance was at hand which sense became a Proverb Cum duplicantur lateres venit Moses but so it was but the Text saith The children of Israel hearkened not to Moses viz. prophecying of deliverance for anguish of spirit and for cruel bondage Exod. 6.9 Little did Abraham think that Isaac should be spared though he came so near unto being sacrificed as that he was laid upon the Altar whence sprung that consolatory saying Jehovah-jireh Gen. 22.14 In the Mount of the Lord it shall be seen I shall not extenuate the badness of our present circumstances it is too too evident that we look like a Land meeted out for destruction the face of things at this day is as it were facies Hippocratica as Physitians call it that is we look like death Never was poor Nation more convulst and pulled this way and that way backwards and forwards and other while made or endeavoured to be made more stiff and inflexible by a painful Tetanus as they call that kind of Convulsion that braceth the body so straight it can stir no way It must be confessed these are ill Symptoms but no grounds of despair possibly it is now a critical time with England and the Crises of diseases are often attended with horrid Symptoms even when Nature gets the upper hand at last Are we now in any more danger to be destroyed by our divisions then we were in 65. to be devoured by Plague but thence hath God delivered us He that hath said unto the Sword of War with other Nations Put up thyself into thy Scabbard rest and be still can say the same to the Sword of home divisions which are a kind of intestine war Surely England hath been in a worse condition then now it is and yet saved from thence First in the Marian daies when the weapons of warfare against the true Religion were no other then Fire and Faggot when the Scarlet Whore made her self drunk with the blood of Saints and Martyrs were not those daies shâ—rtned for the Elects sake Matth. 13.20 Afterwards in 88. when the Spanish Fleet called the Invincible Armado came against England in how desperate a case did it seem to be but how soon did that black Cloud blow over Then succeeded the hellish Powder Plot in the next Kings Reign which had it taken effect had rooted the Protestant Interest out of England as in the twinkling of an eye or whilst a small Paper could be burned but that also came to nothing that snare was broken and this poor Land delivered Who doubts whether Popish Archers have not shot at us many times since then and yet our Bow abideth in strength thorough the mighty God of Jacob O England so often saved by the Lord why shouldst thou despair of any more deliverances Is it because thy sins are so many and great call to mind what God saith Ezek. 36.33 In the day that I shall have cleansed you from all your iniquities I will cause you to dwell in the Cities and the wasts shall be builded v. 35. And they shall say This Land that was desolate is become like the Garden of Eden and the desolate and ruined Cities are become fenced and inhabited Look back to v. 32. Not for your sakes do I this saith the Lord God be ashamed and confounded for your own wayes O house of Israel See also v. 22 23 29 36 38. of the same Chapter Or is it because the Lord seemeth for a time to have forsaken thee having given thee up to flames that thou O London despairest of ever seeing good daies again I see not why thou shouldst cast away the Anchor of thy hope for all that what if thou shouldst cast it upon that Text and others of like import Psa 60.9 10. Who will bring me into the strong City wilt not thou O God which hadst cast us off And Lam. 3.31 For the Lord will not cast off for ever but though he cause grief yet will he have compassion according to the multitude of his mercies Who seeth not the inference plain from such Texts as those that God may cast off a people for a time and yet not cast them off for ever Is it from a fear of being burnt again that you have no heart to build that fear in all likelihood ariseth from a mistrust you have that the former burning came to pass by Treachery if so be of good chear God will discover it in due time it cannot be alwayes hid and when that secret if it be yet a secret shall be brought to light when the true Incendiaries shall once be known London is like to be more secured from fire then ever it was and that fire which consumed the old City will be as a wall of fire that is a defence about the new If the great divisions discontents and heart-burnings that are now in England be alledged as they have been as a main discouragement of the rebuilding of London I would take leave to say I hope one day to see an end of those things Surely there will come a time when passion and fury will hold their peace and give way to reason and conscience to interpose and when ever that time shall come such Rules and Principles as I would now suggest will be hearkened to and cannot but offer themselves being so obvious as they are and whensoever they shall take place we may expect to see England a quiet habitation and all good people therein of one heart though not of one mind The first principle which I would hope will be received in time is this That every man pretending conscience constraining him to what he doth or restraining him from what he refuseth to do if generally trusted and thought worthy to be believed in other cases ought to be trusted and believed in that also and not to be changed with pride prejudice interest faction as the true reasons of those actions for which he pretendeth conscience yea it may be exposeth
to night in visiting the sick on a Dying-bed as also the means how a Christian may do this and some motives to it 4. The Door of Salvation opened by the Key of Regeneration 5. Heaven and Hell Epitomized and the True Christan Characterized 6. The Fading of the Flesh and the flourishing of Faith Or One cast for Eternity with the only way to throw it well all these by George Swinnock M. A. Large Octavo's A learned Commentary on the fourth Chapter of the second Epistle of St. Paul to the Corinthians to which is added First A Conference between Christ and Mary Second the Spiritual Mans Aim Third Emanuel or Miracle of Miracles by Richard Sibbs D. D. 4 to An Exposition of the five first Chapters of Ezekiel with useful observations thereupon by Will. Greenhil 4 to The Gospel-Covenant or the Covenant of Grace opened Preached in New England by Peter Bulkeley 4 to Gods Holy Mind touching Matters Moral which himself uttered in ten words or ten Commandments Also an Exposition on the Lords Prayer by Edward Elton B. D. 4 to A plain and familiar Exposition of the ten Commandments by John Dod 4 to Fiery Jesuite or an Historical Collection of the Rise Increase Doctrines and Deeds of the Jesuites Exposed to view for the sake of London 4 to Horologiographia Optica Dialing Universal and Particular Speculative and Practical together with the Description of the Court of Arts by a new Method by Sylvanus Morgan 4 to Praxis Medicinae or the Physicians Practice wherein are contained all inward diseases from the head to the foot by Walter Bruel Regimen Sanitatis Salerni or the School of Salerns Regiment of Health containing Directions and Instructions for the guide and government of Mans Life 4 to Christ and the Covenant the work and way of Meditation Delivered in ten Sermons Large Octavo's By William Bridge late of great Yarmouth Heart-treasure or a Treatise tending to fill and furnish the head and heart of every Christian with soul-inriching treasure of truths graces experiences and comforts to help him in Meditation Conference Religious Performances Spiritual Actions Enduring Afflictions and to fit him for all conditions that he may live Holily dye Happily and go to Heaven Triumphantly by O. H. with an Epistle prefixed by John Chester Large Octavo A Glimpse of Eternity by A. Caley A Practical Discourse of Prayer wherein is handled the Nature and Duty of Prayer by Tho. Cobbet Of Quenching the Spirit the evil of it in respect both of its causes and effects discovered by Theophilus Polwheile Wells of Salvation opened or Words whereby we may be saved with advice to Young Men by Tho. Vincent The sure way to Salvation or a Treatise of the Saints Mystical Union with Christ wherein that great Mystery and Priviledge is opened in the nature properties and the necessity of it by R. Stedman M. A. The greatest loss upon Matth. 16.26 By James Livesey small Octavo's Moses unvailed by William Guild The Protestants Triumph being an exact answer to all the sophistical Arguments of Papists By Ch. Drelincourt A Defence against the fear of Death By Z. Crofton Gods Soveraignty displayed By William Geering A sober Discourse concerning the Interest of words in Prayer The Godly Mans Ark or City of refuge in the day of his distress in five Sermons with Mistriss Moores Evidences for Heaven By Ed. Calamy The Almost Christian Discovered or the false Professor tryed and cast By Mr. Mead. Spiritual Wisdom improved against temptation by Mr. Mead. A Divine Cordial A word of comfort for the Church of God A Plea for Alms in a Sermon at the Spittle The Godly Mans Picture drawn with a Scripture-pensil These four last were written by Tho. Watson The Doctrine of Repentance useful for these times with two Sermons against Popery by Thomas Watson The True bounds of Christian freedom or a Discourse shewing the extents and restraints of Christian liberty wherein the truth is setled many errors confuted out of John 8. ver 36. A Treatise of the Sacrament shewing a Christians Priviledge in approaching to God in Ordinances duty in his Sacramental approaches danger if he do not sanctifie God in them both by Sam. Bolton D. D. The Lords Day enlivened or a Treatise of the Sabbath by Philip Goodwin The sinfulness of Sin and the Fulness of Christ two Sermons by W. Bridge A serious Exhortation to a Holy Life by Tho. Wadsworth Ovid's Metamorphosis Translated Grammatically by J. Brinsley Comfortable Crumbs of refreshment by Prayers Meditations Consolations and Ejaculations with a Confession of Faith and summ of the Bible Aurifodina Linguae Gallicae or the Golden Mine of the French Language opened by Ed. Gostlin Gent. The difference between the spots of the Godly and Wicked in four Sermons by Jer. Burroughs Four Centuries of Select Hymns collected out of Scripture by Will. Barton