And to set out his Sin as the more venomous he derives it from his originall innate Pravity Behold I was shapen in Iniquity and in Sin did my mother conceive me vers 5. And S. Paul acknowledged himself the chiefest of Sinners 1 Tim. 1.15 The Reasons hereof are 1. Because otherwise the Heart loves and favours the Sin and the Repentance and Humiliation will appear to be but feigned True Hatred of Sin will cause us to confess and abandon it with all our might Odium est Appetitus amovendi it will stir up a desire to remove it it will cause Detestation Clearing Revenge Indignation Zeal Fear as it is said of the Corinthians 2 Cor. 7.11 The poor Publican durst not lift up his eyes to heaven but smote on his breast saying God be mercifull to me a Sinner Luk. 18.13 2. By this means he justifies God in his Sentence against his Sin in his Punishment acknowledgeth his own Desert which is the Reason here That thou mightest be justified when thou speakest and be clear when thou judgest vers 4. The more we aggravate our Sins the more we magnify the Justice of God's Law and his dealing with us 3. It also tends to the magnifying of God's Grace in Pardoning that where Sin abounds there Grace over-abounds Rom. 5.20 It is rich Grace that forgives great and many Sins They that make their Sins venial and speak of them as small matters do shew they take themselves little beholden to God to pardon them and that they owe little thanks for it To whom much is forgiven he loveth much to whom little is forgiven the same loveth little Luk. 7.47 4. This is the way to obtain Pardon He that hideth his Sins shall not prosper but he that confesseth and forsaketh them shall have mercy Prov. 28.13 Stultorum incurata Pudor malus Vlcera celat They are foolish persons that when they are to make use of a Physician conceal their Disease and tell not the worst of it for thereby they disable the Physicran from Curing them and are Authours of their own death But a wise Patient will relate all the Symptoms of his Disease and declare the worst of it that so there may be a through and not a palliated Cure So it is with a true Penitent he declares his Sin to God with the greatest Shame to himself in all its evil Circumstances that he may dispose God to forgive him it being God's way to justify them that condemn themselves as the poor Publican that with a dejected heart and look craved mercy to him a Sinner Which brings us to the III. OBSERVATION That the Blotting out of our Transgressions the Washing throughly from our Iniquity the Cleansing from our Sin is to be sought from God This was the course which David took and Manasseh 2 Chron. 33.12 13. When he was in Affliction he besought the Lord his God and humbled himself greatly before the God of his Fathers and prayed unto him and he was intreated of him and heard his Supplication No such Prayer to be found in Scripture as is in the Office of the Romanists Mary Mother of Grace Mother of Mercy defend us from the Enemy grant Pardon to the guilty Christ directs us to say Our Father which art in Heaven forgive us our Trespasses And good Reason for 1. Our Sins are against him and therefore are to be pardoned by him Against thee have I sinned saith David therefore do thou blot out my Transgressions He must cancel the Bond who is the Creditor I will say to my Father saith the Prodigall son Father I have sinned against Heaven and against thee and am no more worthy to be called thy Son 2. It is he onely that hath power to forgive Sins Who can forgive Sins but God onely Mark 2.7 Who can bring a clean thing out of an unclean not one Job 14.4 It is God's Prerogative which he challengeth Isa 43.25 I even I am he that blotteth out thy Transgressions for mine own sake and will not remember thy Sins It is true the Son of man had power on earth to forgive Sins but he was also the Son of God It is true the Apostles had power to remit Sins by a peculiar delegation from Christ or as the Apostle S. Paul speaks in the person of Christ 2 Cor. 2.10 Nor is it to be denied that Ministers of the Gospel ministerially by preaching the Gospell may be said to forgive Sins declaratively and instrumentally by bringing men to Repentance and Faith on which Forgiveness and Cleansing from Sin follow but not as the Pope pretends to forgive Sins by his Indulgences authoritatively or as the Popish Priests by their Absolution certainly and immediately Men may forgive Sins by the assuring of Pardon to the truly Penitent and Believing And the Absolution of the Minister is of great moment to quiet the guilty Conscience if he doe it Clave non errante when he is skilfull in Binding and losing and the Penitent freely confesseth and sincerely believeth in Christ and unfeignedly purposeth to amend without which the Absolution is invalid And therefore which was the IV. OBSERVATION The Penitent Sinner is to beg earnestly not onely for Blotting out his Transgressions but also for through Washing and Cleansing from Iniquity and Sin not onely by Condonation of them but also by Emendation or Amendment of life So David Psal 51.9 10. Hide thy face from my Sins and blot out all mïne Iniquities Create in me a clean Heart O God and renew a right Spirit within me These are to be conjoyned As the Guilt of Sin is to be pardoned and the Stain of Sin to be washed away so is the Conscience to be purged from dead works that we may serve the living God the Heart is to be sprinkled from an evil Conscience and the Body to be washed with pure water as the expressions are Heb. 9.14 and 10.22 allusively to the Legall Purifying with bloud and water to which answers the washing of Regeneration and renewing of the Holy Ghost Tit. 3.5 which is thus expressed by S. Paul Rom. 6.4 Therefore we are buried with him by Baptism into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newness of life And this is a principal part of true Repentance to have a renewed Heart and to lead a new Life And therefore S. John Baptist when the multitude came to him to be baptized of him for the Remission of Sins chargeth them to bring forth Fruits meet for Repentance Luk. 3.7 8. letting them to understand that every Tree which bringeth not forth good Fruit is hewn down and cast into the fire And our Saviour when he found the impotent man who was healed by him at the Pool of Bethesda told him Joh. 5.14 Behold thou art made whole sin no more lest a worse thing come unto thee For as Christ saith if after the unclean Spirit is gone out of a man he
by reason of his Sin then his Sufferings that his Groaning and Tears are from the sense of his own Displeasing God more then from the sense of the Pain which God inflicts on him is apparent from the Instances we have of such Penitent persons In David's penitential Complaints it is his Sin that he still complains of Psal 31.10 My life is spent with grief and my years with sighing my strength faileth because of mine Iniquity and my bones are consumed Psal 38.3 4. There is no soundness in my flesh because of thine Anger neither is there any rest in my bones because of my Sins For mine Iniquities are gone over my head as an heavy burthen they are too heavy for me He saith not his Pain was too heavy a Burthen for him but his Iniquity which is indeed so heavy a Burthen that the Shoulders of Christ himself the Lord of Glory were so pressed with it as to make him cry out My Soul is heavy unto the death and My God my God why hast thou forsaken me Again Psal 40.12 he bemoans his case that innumerable Evils had compassed him about his Iniquities had taken hold upon him so that he was not able to look up they were more then the hairs of his head therefore his heart failed him It was not by reason of the multitude of his Evils but the multitude of his Iniquities that his heart failed him Outward Evils reach but the outward man Sins remembred lie heavy on the Conscience Now as Solomon saith Prov. 18.14 The spirit of a man will sustain his Infirmity but a wounded spirit who can bear Those Philosophers that could endure the greatest Tortures of body inflicted by cruel Tyrants while they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tranquillity of mind within yet could not bear the least Pain when the Conscience of some foul Evil haunted them A great Burthen will be born by a whole Shoulder but the least Burthen pains intolerably when the Bone is broken or it lies on a Sore place A broken spirit drieth up the bones Prov. 17.22 My Sin saith David is ever before me and that brake his Bones Where Sin as it is said of Antipheron Oretanus that his Shadow was always before him is still before a man it haunteth and vexeth him as a Hornet or as the Poets feign of the Furies which the Oratour interprets of a guilty Conscience it still affrights him Lament 1.14 The yoke of my Transgressions is bound by his hand The yoke they felt they term the yoke of their Transgressions intimating that by reason of their Transgressions their Afflictions were as a yoke bound by God's hand and wreathed and came upon their neck And in like manner Isa 64.5 6 7. the afflicted Penitents pour out their Souls before God thus Behold thou art wroth for we have sinned We all do fade as a leaf and our Iniquities as the wind have taken us away Thou hast hid thy face from us and consumed us because of our Iniquities Herein there lies a great difference between the Sufferings of a meer Natural man and one Renewed or Regenerated by the Spirit of God The one complains of his Pain of his hard Fortune his ill Luck he frets and vexeth at his Disappointment his Sighs and Groans are that he is crost and cannot have his will he imputes his Misery to Chance Stars and the like If he weep as Esau it is not for his Profaneness but for his missing the Blessing Heb. 12.16 17. His Crying and Bitterness of spirit is not to God but Isaac Gen. 27.34 with a murtherous mind towards Jacob vers 42. Cain tells God Gen. 4.13 14. My Punishment is greater then I can bear Behold thou hast driven me out this day from the face of the earth and from thy face shall I be hid and I shall be a Fugitive and a Vagabond in the earth and it shall come to pass that every one that sindeth me shall flay me Not a word that shewed his Repentance for his devillish act in murthering his Brother It is otherwise with the Penitent S. Peter goes out and weeps bitterly not for his Danger but for his Sin The Regenerate bemoan their sinfull Corruptions not their Sufferings S. Paul that could take pleasure in Afflictions and Reproaches yet groans in his earthly Tabernacle by reason of the Sin that dwelled in him This indeed is the nature of true Repentance it begetteth a Sorrow after God such as produceth Carefulness Self-clearing Indignation Fear vehement Desire Zeal Revenge as they are said to be in the Corinthians 2 Cor. 7.11 When they remember their ways and their doings wherein they have been defiled true Repenting persons will not inveigh against others cry out of their Destiny nor censure others or impute their Evils to forrein Causes but take shame to themselves and loath themselves in their own sight for all their Evils that they have committed Ezek. 20.43 And the reason hereof is because it is their Sin which is indeed their Evil. It is that which is simply Evil their Affliction is but Malum secundùm quid Evil in some respect Evil that hath something of Good in it and which tends to some Good not onely to God's Glory and other Warning but also to his own good who is afflicted by humbling and bettering him that is truly Penitent It is good for me that I have been afflicted saith David that I might learn thy Statutes It is Sin that is the cause of all the Misery he feels and therefore that must be more evil then his Misery If a Potion be bitter by reason of Gall and Wormwood the Gall and Wormwood that makes it so must be more bitter Thine own Wickedness shall correct thee and thy Backsliding shall reprove thee know therefore and see that it is an evil thing and bitter that thou hast forsaken the Lord thy God and that my fear is not in thee saith the Lord God of hoasts to the Jews Jerem. 2.19 And indeed this is the onely way for remedy of Afflictions to be sensible of the Sin more then the Sufferings to groan and shed Tears because we have offended God not onely because we have brought Trouble on our selves It is the way to take away the Cause of the Evil and so the Bitterness of the Affliction Death it self were it not for the Sting of Sin could not harm us take away the Conscience of Sin and the weight of our Sufferings will be removed If Sin be forgiven if the Conscience be purged from dead works either God will take away the Rod or the Smart of it Now the onely way to effect that is to be affected with the Sin and to loath it to be weary of it more then the pressure of the Cross If we take any other course though we houl on our Beds though we should be weary with Groaning every night and all the night make our Bed swim and water our Couch with Tears though we should wear Sackcloath cast
all ye that fear God and I will declare what he hath done for my Soul And in a word He uses all the ways he can to demonstrate his sense of God's Goodness to him to keep a Memorial of his Loving-kindnesses to affect others with his Experiments that both he and all others as much as in him lay might be moved to pray unto to trust in to praise and obey God as one that delivereth from death The like Instance we have Isa 38. concerning Hezekiah A Message was brought to him that he should die He betakes himself to Prayer turns his face towards the Wall and weeps God hears his Prayer sees his Tears adds to his days fifteen years Being recovered he writes an Hymn of Praise sets out his Danger and Deliverance with his Resolution to praise God all his days in the most solemn manner he was able Even the Light of Nature taught the same to the Mariners Jonah 1.16 All people whatsoever that have acknowledged a God have still ascribed their Deliverances from Death to their God and have still performed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thank-offerings to their Deities upon their Preservation Nor was this done by them without great and just Reasons 1. For first Death is the chief of all Evils it deprives of all Good Omnia appetunt Bonum saith the Philosopher in the beginning of his Ethicks It 's natural to all to desire their own Good Beasts will struggle much with the Slayer before they will die Skin for skin and all that a man hath will he give for his Life The most sickly needy person would fain preserve his Life Death is most resisted as the most terrible Nature apprehends it as the Privation of all Good Even our Lord Christ would fain have had this Cup pass from him and therefore in the days of his Flesh he offered up Prayers and Supplications with strong Crying and Tears unto him that was able to save him from Death Heb. 5.7 Though he had no Sin of his own to gall his Conscience yet he had a natural sense of the Evil of Death and earnestly desired Deliverance from it The Being he had as a Man he so prized that if his Father's Will had not engaged him to it he would never have parted with it Life is sweet it is a pleasant thing to behold the Sun but there is Bitterness in Death as the King of the Amalekites speaks 1 Sam. 15.32 Many Circumstances make it indeed more bitter to some then others yet to all it hath its exceeding Bitterness O Death saith the Son of Sirach how bitter is the Remembrance of thee to the man that liveth at rest in his possessions unto the man that hath nothing to vex him and that hath Prosperity in all things yea unto him that is yet able to receive meat Ecclus. 41.1 I deny not but some to avoid the fury of Tyrants have killed themselves yet not without fretting and indignation Some to gain an immortal Name and others by Satanical Delusions or Philosophicall Charms have of themselves embraced Death but I cannot say they have done it without any Reluctancy at all though to avoid a worse Evil or obtain a better Good as they conceived they have parted with their Lives There were some Circumstances which might have made Death more bitter at this time to David then it was to him when he fell asleep and was gathered to his Fathers To be killed in the Land of the Philistines by the hands of the Uncircumcised when he fled from Saul out of some distrust of God's Preservation in his own Country to have died with the Disappointment of his hopes of being King of Israel to which he was anointed by Samuel and had God's Promise for it had been a greater Grievance then to die in his Bed full of days and in a good old age Violent Deaths and dying by pestilential Diseases are the more terrible in regard a person is then deprived of all Help Society Conference with others all shun him even his nearest Relations as an instrument of Death when dying he kills others with his Breath his Plague-sore takes away the Life of his Child whose Life he prizeth above his own the Life of his Friend yea his Wife that is as his own Soul These and many other such Concomitants of Death do make it more dreadfull to a man But there is yet something besides that makes it most terrible The Consideration that Death is the Wages of Sin adds greater weight to the pressure of Death for then Death becomes not onely the Burthen of the Body but also of the Spirit While the Back is whole it will bear much but when the Skin is flayed off or the Shoulder-blade broken then to have a Load laid on the Back is intolerable So it is in the case of Death When there is Peace of Conscience it is not so heavy news but that Faith and a good Conscience can bear the tidings of it but when Death is presented as the Fruit not onely of the first Sin of Man but also of our own particular Sins so as Conscience tells a man My Excess in Drinking hath shortened my Life I have hastened my Death by my Riot and Intemperance by my Quarrelling my Disloyalty my Eagerness to get Wealth by my Wilfulness and Rashness in venturing into infected houses by a pragmatick humour in meddling with that which did not concern me by these and such like practices Oh then how doth Death bite as a Serpent and sting as an Adder The Sting of Death is Sin when it lies on the Conscience it kills as a Scorpion tortures as well as kills makes a Fire in the bones kindles Hell-fire in the Soul Especially when the Soul remembers how Sin hath been committed presumptuously with an high hand against Instructions of Parents Warnings of Friends Admonitions of Preachers Offers of Grace Invitations to Repentance that all these have been slighted and even the Gospel of Christ hath been neglected that the Sin remains unpardoned that after the first Death the second Death is expected after Death Judgment follows which ushers in Wrath and Vengeance When the Conscience of Unmercifulness Neglect of the poor Members of Christ wasting our Estate in Luxury spending our precious Time in vanities which should have been employed in Prayer and other holy Exercises and Meditations and in Self-examination flies in our Faces frights us like the sight of Furies when the thought of Christ's Coming to Judgment of that dreadfull Sentence Goe ye cursed into everlasting fire prepared for the Devill and his Angels still runs in our mind then is Death the King of Terrours The man not onely sings Adrian's Ditty Animula vagula blandula Hospes Comésque Corporis Quae nunc abibis in loca but he roars out for the Disquietness of his Soul and cries out with Cain My Punishment or Iniquity is greater then I can bear Then will he wish the Mountains and Rocks to fall on
right wits is always desired Now Joys are of several sorts according to the variety of the Objects Motives and Means of Rejoycing There are Objects of Joy within us and without us matters carnal or spiritual temporal or eternal present or future from faith or sight hoping or feeling natural and acquired longer or shorter in duration which make our Joys either more pure or mixed greater or lesser with great difference in degrees upon variation of Circumstances different apprehensions of the Object and the Good that accrues by it either comparatively with the precedent Evil felt or feared or absolutely as the thing is good in it self and its own nature or in respect of our Interest in it good to us Should I here make a Philosophical discourse of this Affection and exhibit to you a Scheme of the several kinds degrees properties and effects of this one Affection I might spend more then an hour upon this Subject But I pass to the next Head II. What Joys are in the Presence of God Those Joys are the best which spring from the embracing of the best and most lasting Good with least Defectiveness and greatest Latitude And such are the Joys that are in the Presence of God or with his Face and Countenance For therein there is 1. a perfect Freedom from all Evil 2. an entire Enjoyment of all Good in its Purity and Resplendency 1. The Evils a man is delivered from do much enhaunse his Joys He that is delivered from Dangers and Fears doth rejoyce and the Joy is the more if the Dangers were great and apparent the Fears of Evil imminent and oppressing still more when the Evils have been felt and that with much Anguish and long Continuance How do men rejoyce when they have overthrown their Adversary in a Law-suit in which if they had been cast they had been undone in their Estates How do men rejoyce when they have overcome their Enemies in Battel to whom if they had been Captives they had been led into Exile from their own Country How do Slaves rejoyce when they are redeemed from Turkish Bondage and in stead of rowing in their Gallies are returned to live with their own Masters in their own Families How do Prisoners condemned to the Gallows rejoyce when the King sends them a Pardon and they escape the hands of the Executioner These Deliverances do cause much Joy and Exultation in men and sometimes much Glorying though perhaps they be not long free from the Fear and Danger of their Evils but in the Change of Fortune fall into the same or greater Mischiess or if they escape them yet their Victory Pardon or Redemption though it bring them Liberty perhaps reduces them to Poverty and a low estate And which is worst although they overcome their Adversary on Earth yet the Devil their Adversary prevails against them though they get the Victory against their other Enemies yet they are led captive by their own Lusts which sight against their Souls though they be without Wounds by a Sword in their Bodies yet they have sore Wounds in their Consciences by their Sins though they be pardoned by the King yet they are condemned by the King of Kings though they are redeemed from Turks yet not from Hell And sure a Holy heart that prospers in the one and not in the other finds his Joys damped so as that he can scarce think those Deliverances worth the rejoycing in A Holy heart rejoyceth indeed with hearty Joy when he prevails against his Adversary the Devil and his Temptations when he is cured of the Wounds of his Spirit when he hath gotten power over that Body of death that makes him cry out O wretched man that I am who shall deliver me from it They are the Desertions of God the Domineering of his Corruption the Absence of God's Spirit his Decay in Prayer his Doubts of his Interest in God's Grace his Backslidings Inconstancy in good and such like Spiritual Evils that do most annoy him eclipse his Joys beget in him Lipothymies Fainting fits cold Sweats Trembling of Heart Fearfulness and Dejection of Spirit These break his Bones envenome his Spirits make him loathsome to himself as a man whose Wounds stink and are corrupt And therefore there is no Joy to such an one till he have the Joy of Salvation from God till in the multitude of the thoughts of his Heart the Comforts of God refresh his Soul till he finds the Presence of God accepting him till he sfinds that God prepares his Heart to Prayer and then inclines his Ear to hear till God speaks Peace to him sprinkles the Bloud of Christ on his Conscience and frees him from his Fear of God's Wrath and Condemnation till there be a Messenger an Interpreter one among a thousand to shew unto him his Righteousness till God be gracious unto him and saith Deliver him from going down to the Pit I have found a ransome till he pray unto God and he be favourable unto him and he see his Face with Joy as Elihu speaks Job 33.23 24 26. He is not till then free from Anguish of Spirit and Anxiety of Soul In the day of my Trouble saith Asaph Psal 77.2 3 7 8 9. I sought the Lord my Sore ran in the night and ceased not my Soul refused to be comforted I remembred God and was troubled I complained and my Spirit was overwhelmed Will the Lord cast off for ever and will he be favourable no more Is his Mercy clean gone for ever doth his Promise fail for evermore Hath God forgotten to be gracious hath he in anger shut up his tender Mercies Thus mournfully also speaks Heman the Ezrahite Psal 88.3 6 7. My Soul is full of Troubles and my life draweth nigh unto the Grave Thou hast laid me in the lowest Pit in darkness in the deeps Thy Wrath lieth hard upon me and thou hast afflicted me with all thy waves And then expostulates vers 14 c. Lord why castest thou off my Soul why hidest thou thy face from me I am afflicted and ready to die while I suffer thy Terrours I am distracted Thy fierce Wrath goeth over me thy Terrours have cut me off They come round about me daily like water they compassed me about together Such Complaints are frequent in the Psalms Job and Hezekiah's Song In the Penitentials of Holy men in the Relation of the Lives of Godly persons of tender Consciences Men and Women of former and later days we meet with such Apprehensions of their Sins dangers of Temptations want of God's Spirit hiding of his Face as benight their Souls take away their Joys fill them with Pensiveness Horrour and Fear of Divine Vengeance of Hell-sire of Apparitions of Devils that they can neither feed pleasantly in the day nor rest quietly in the night but look ghastly with dejected Countenances and goe mourning in the bitterness of their Spirit all their days But when these Clouds are seattered this Darkness taken away so as that
love himself less If we cannot reach the height of this Document which is to die for an Enemy yet we may goe so far as not to incurre our Destruction by an affected Hatred As God's Mercy is transcendent and runs through all his other Attributes so ought ours to be our very Acts of Justice and severest Rigour must be Acts of Mercy As it is our Compassion to the Body that makes us cut off a gangraened Member so must our Tenderness of the whole season that Severity which is directed against a private person The whole Frame and Course of things seem to lesson us to this Duty If we look towards that Heaven which must be the Seat and Mansion of the Saints 't is boundless and uncomprehended so much delights his Mercy to exspatiate it self that it will not be confined whereas his Wrath and Vengeance are content with a narrow Room for the execution of his Justice He hath made Heaven of a vast Capacity which betokens an Infinite Goodness but the Place of Torments hath he bounded with streight Dimensions lest his avenging Justice should be exalted above his Mercy in the largeness of its Dominion If God have scarce afforded his just Vengeance a Point or Angle in this great Vniverse then ought not Man in so small a Room as his Heart give any entertainment to unjust Cruelty or Hardness but study rather to enlarge it that he may take in a greater measure of that Mercy whose Property is to be boundless and transcendent Page 53. line 13. for delight your Bodies reade defile your Bodies A Catalogue of some Books Printed for Richard Royston viz. THE Works of the Learned Mr. Joseph Mede in Folio The Fourth Edition Books Written by Jer. Taylor D. D. and late Lord-Bishop of Down and Connor Ductor Dubitantium or The Rule of Conscience in Five Books in Folio The Great Exemplar or the Life and Death of the Holy Jesus in Fol. with Figures sutable to every Story ingrav'd in Copper Whereunto is added The Lives and Martyrdoms of the Apostles By William Cave D. D. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or A Collection of Polemical Discourses addressed against the Enemies of the Church of England both Papists and Fanaticks in large Folio The Third Edition The Rules and Exercises of Holy Living and Holy Dying The Eleventh Edition newly printed in Octavo Books Written by the Reverend Dr. Patrick The Christian Sacrifice A Treatise shewing the Necessity End and Manner of receiving the Holy Communion together with sutable Prayers and Meditations for every Month in the Year and the Principal Festivals in Memory of our Blessed Saviour In Four Parts The Third Edition corrected The Devout Christian instructed how to Pray and give Thanks to God Or a Book of Devotion for Families and particular Persons in most of the concerns of Humane life The Second Edition in Twelves An Advice to a Friend the Third Edition in Twelves A Friendly Debate between a Conformist and a Nonconformist in Octavo Two Parts Jesus and the Resurrection justified by Witnesses in Heaven and in Earth in Two Parts in Octavo New The History of the Church of Scotland by Bishop Spotswood the Fourth Edition enlarged Folio The Lives of the Apostles in Folio alone by William Cave D. D. Chirurgical Treatises by R. Wiseman Serjeant-Chirurgeon to his Majesty Fol. New The Principles and Practices of several Moderate Divines of the Church of England also The Design of Christianity both which are written by Edward Fowler Minister of God's Word at Northill in Bedfordshire In Octavo The Second Edition Reflections upon the Devotions of the Roman Church with the Prayers Hymns and Lessons themselves taken out of their Authentick Authours In Three Parts in Octavo New Goe in Peace Containing some brief Directions for Young Ministers in their Visitation of the Sick Usefull for the People in their state both of Health and Sickness In 12. New The Countess of Morton's daily Exercises or A Book of Prayers and Rules how to spend the time in the Service and Pleasure of Almighty God The Practical Christian in Four Parts or a Book of Devotions and Meditations with Psalms and Meditations upon the Four last things 1. Death 2. Judgment 3. Hell 4. Heaven By R. Sherlock D. D. Rectour of Winwick In Twelves The Spiritual Sacrifice or Devotions fitted for the hours of the day by a late Reverend Divine In Twelves Animadversions upon a Book Intituled Fanaticism Fanatically imputed to the Catholick Church by Dr. Stillingfleet and the Imputation Refuted and Retorted by S. C. The Second Edition By a Person of Honour In Octavo The Estate of the EMPIRE or an Abridgment of the Laws and Government of Germany Farther shewing what Condition the Empire was in when the Peace was concluded at Munster Also the several Fights Battels and Desolation of Cities during the War in that EMPIRE And also of the GOLDEN BVLL In Octavo The Sicilian Tyrant Or The Life and Death of Agathocles With some Reflections on our Modern Usurpers Octavo The Royal Martyr and the Dutifull Subject In Two Sermons By Gilbert Burnet In Quarto The Life and Death of King Charles the First By R. Perenchief D. D. Octavo