this freedom and particularity of Choice in electing to the End and predestinating to the Means most of the Fathers downwards from Augustine and among the founder sort of School Divines Lumbard Aquinas and many of the Dominicans do strike in with the Divines of our Reformed Church 3dly Here is the Means whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will allure or whereinto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wilderness Because I have known her I will allure her into the Wilderness Whosoever is ordained to the End is also pre-ordained to the Means The Lord can do it without Means but commonly he doth it by such as suit best with that Nature whereupon he is about to work Mans will is naturally free from Co-action therefore the Lord compelleth none but gently allureth all by degrees of unwilling making them willing 1. By illumination of the Vnderstanding Things unknown have no motive Faculty As no Good wrapp'd up in Darkness excite desire so no Evil swathed up in Ignorance strikes trouble or sorrow 2. By an effectual persuasion of the Will and then by an Infusion of renewing Grace Faith is his Work and Gift both for preparation of the Subject the beginning of Grace and for the increase and consummation of the exercise thereof Phil. 1.29 Heb. 12.2 God worketh all in Man to will what he should do and then to do what he willeth according to his own good pleasure but not as upon Stocks or Stones these are moved without knowledg as uncapable of Consent reasonable Creatures not so they consent and approve they know they will they love wha◠God worketh in them I will make ther◠is God's first work that they shall walk in my Statutes there is Mans after Co-operation Without me ye can do nothing And Wha◠hast thou O Man that thou hast not received A place which St. Cyprian usually urged to exclude all boasting on Mans behalf and whereby St. Augustine was brought to retract what he had wrote before of Faith in us and from us Means must be used but the Work is ascribed to an higher Power More distinctly know that Means are of two sorts either principal or instrumental The principal are either more principal as Christ in and by whom the Church hath all and without whom nothing or less principal as the Benefits which flow from Christ such are Adoption by the communication of his Filiation Justification by his Grace and Sanctification by his Spirit The instrumental Means are either preparative in and by the Law or effective in and by the Gospel of which more hereafter 4thly Here is to be considered the End whereunto all this is directed and that is twofold either last or next The last End is the Glory of his rich Grace in the glorification of his Spouse the Church the next End is the present Good of the Persons to be converted being thus under preparation for Regeneration As it is with a Goldsmith that would make a Cup for use or a Ring for Ornament his Oar is hard and full of dross therefore he casteth it into the Fire to soften and refine it this done he formeth and fashioneth it according to his Will Gregory applieth this Similitude thus We are the Gold hard and full of filth this World is the Shop Troubles are the Fire God the Workman let us learn how to suffer he knoweth best how to prepare and fit us for his Service As skilful Physicians hunt away the Lethargy by casting the Body into some degrees of a Fever to dry up that adventitious Moisture which else would quench natural Heat and bring in Death so the Lord brings his Children into Spiritual Distress to prevent Eternal Death and everlasting Torture in the burning Lake Or as it is with a tender Mother who clothes her Breast with Gall or Wormwood to wean the Child in its Affections and gain it to eat stronger Meat so and no otherwise is it with the Lord in this Work he weaneth them from the Dugs of the World and leadeth them into the Wilderness that he might bring them into the possession of Canaan Now no trouble for the present seemeth joyous but grievous nevertheless afterward it yeeldeth the peaceable Fruit of Righteousness to them that are exercised therein enabling them to say it was good for us that we were afflicted and broken that we might rejoice in more strength This the Lord only can do God shall persuade Japhet No finite power can work so upon the Spirit much less upon a weak fearful Man and yet sustain him under hope The Spirit of a Man may help against Man and against his own Infirmities but when he cometh to grapple with the Almighty when he is brought into the Wilderness to answer God charging him with his Debt a terrified burthened and wounded Conscience who else can support Prov. 18.14 For the further opening of the Point and consequently of this preparative Work to the capacity of the meaner sort three things shall be here insisted on viz. That it hath been so bow it is effected and wherefore In which we shall find what Sampson did in the Lions Belly many Honey combs of Spiritual Honey 1. This hath been and is the Method observed ordinarily in the Dispensation of Grace though a diversity may be granted as to the measure of it Look as in Music all the Strings of the Instrument are touched with the same hand yet not with a like stroke so here And the Lord is the Agent for Man being once turned from Life and dead in Sin cannot bring himself into any of this wholsom Pain much less out of it no no it is the Lord that in great Love doth both these for him Our first Parents had a legal Sermon made to them before they had any Promise applied Gen. 3.16 Hagar was brought into a Wilderness real to her typical to others before she was fully wrought upon in Faith to say I have seen him that seeth me Gen. 16.13 God begins the Work and seeth his before they see or seek him Manasses was sent into Captivity he was put in Prison and fettered in Irons the best Ornaments he ever wore before his Mountain could be brought low In such a proud Heart the Devil keeps his hold a long time such rusty Locks will not easily open Now he is as weary of his Sins as he is of his Chains As a Physician deals with Persons distracted and out of their wits he commands that they be kept in the dark to be bound in fetters to have miserable and hard Fare that by all they may be brought to their Understanding Thus God dealeth with some Sinners that are turned mad and grown out of their right Reason by their Wickedness that he may recover them he binds them in Chains brings them low that at length they may consider of their Condition and be healed Paul had both a Voice and Light to guide him into this Wilderness before the Lord would speak unto his Heart and
and Power unto it for this end To know how the Law doth this may give some Light to Ministers in the use thereof And that may be 1. By way of Illumination of the Understanding to see Sin as it is sin which no word nor means in the World can do beside because God hath imparted to it the brightness of his own Purity so much as he pleased and thought to be needful for this end with a searching faculty undeniably to charge Conscience with all and every Sin this supernatural splendor closing with the innate light of Conscience proceeding in this manner viz. First to discover Actual Sins beginning often with some of the most hainous and going on by degrees to the rest for number and nature how many how foul and to that end the Law presenteth to the Soul First With her Soveraignty for Constitution and Commission being made and ordained by him who is infinite in every Attribute and hath an absolute dominion over our Bodies and Spirits and sent abroad with a large Commission to show all Sins unto all sorts impartially whether they be high or low rich or poor prophane or holy the Law hath a soveraign power and exerciseth it after a regal manner sparing none Secondly With her Integrity and Extent In this Wilderness the Law sheweth Conscience her Spiritual Authority her Aggravating Faculties her exact Purity and that mutual Dependency one Law and one Member of the Law hath upon another Her Spiritual Authority to go into the inward Rooms yea into every corner of those Rooms and every crevice of those Corners where Sin lieth hid and to search and bring out all Sins great and small of Omission and Commission Like a two-edged Sword it pierceth to the very Marrow to the very intents of the Hearts Her Aggravating Faculty to set forth particular Sins to the Eye as the Glass doth the spots of the Face in the most odious Colours that so Sin may appear exceeding sinful Her Exact Purity to discover such practices of our Life to be sinful which we never dreamt of nor before took notice of so much as to suspect I had not known Sin i. e. some Sins to be Sins but by the Law this discovers that to be a Mountain which before the Sinner judged to be a Mote and that to be Sin which before he esteemed Righteousness and like a Light exposed to view those Corruptions which lay hid and unseen in their due proportion Her Mutual Dependency one Branch doth so hang upon another that whosoever breaketh one is guilty of all James 2.10 The whole Law is but one Copulative and this dependance of one Precept with another and all upon the Law-Maker whose Authority is violated and contemned in the breach of one as well as of all occasioneth even one Sin to be so infinitly weighty Secondly The Law proceeds to discover Original Sin in the Root and Branches how we participate in the first sinful Act of Adam how that Guilt is imputed and how Habitual Corruption is propagated from immediate Parents to all their Posterity proceeding from them by an ordinary way of Generation as Poyson is carried from the Fountain to the Cistern all herent in the Nature or redounding on the Person by virtue of the Covenant and this the Law doth either by way of Comparison or else by way of positive Description comparing and preferring it for the evil thereof to Actual Sin as the Root or Cause thereof Et quod efficit tale est magis tale is said in Philosophy and is true in Divinity Then describing it either by Names or Properties By Names first calling it the Old Man the Body of Death as if Death were nothing without this Sin a Weight that presseth down c. By Properties next and they are especially four viz. Eminency Predominancy Insensibility and Perpetuity For Eminency the Law saith it is a Transcendent Evil and the worst of all Evils Predominancy strangely to rule and oversway like a second Nature which Men often confess while they say It is their Nature to do this or that is to be furious to swear and curse a little now and then they cannot help it 't is their Nature when indeed it is the corruption of Nature reigning Insensibility to keep all the parts in a sleepy peace that Men are not aware of their danger till they be awakened and brought into this Wilderness Perpetuity to cleave fast unto our Nature even to the end of our Life While Blood is in our Veins Sin is in our Nature like the Jebusites this remains as a Thorn in the side in the Flesh even when Victory is obtained by Grace over all Actual Sin in a competent measure that is still living and stirring gathering new Forces and breaking into Rebellion ever and anon Thus the Law bringeth Men into the Wilderness by the work of Illumination 2. By the work of Conviction whereby the Conscience is brought to this Spiritual assent that the former Testimony of the Law is true both for Crime Object and Curse denounced and the Person to a particular application both of the Sins to be personal and of the sentence against such Sins and Sinners to be Legal The sum of which Work may be comprised in this practical Syllogism viz. Whosoever is thus Sinful and Cursed according to the Law is fully miserable but I saith the assuming Conscience am thus sinful and cursed therefore I am fully miserable What shall I do miserable Man that I am who shall deliver me in this vast Wilderness O help help me for the Lord's sake I am ready to faint to sink to die with fear and grief The Spirit by the Ministry of the Law worketh this distinct and sound Conviction divers ways 1. By removing all Impediments which are usually observed to hinder this Conviction One is natural Deadness and penal Hardness caused by Love and Custom in some one or many Sins which while it is interposed between the Law and Conscience will not suffer them to close and so nothing is done till that be in part removed Another is Spiritual Sloth which is a prevailing Backwardness and a precipitating Carelesness to consider what the Law discovereth and concludeth against Sin Men naturally love their ease and quiet they would not be disturbed A third is carnal Craft to pretend Religion and to perform all outward Duties and yet all the while to keep Sin in the Heart untouch'd to remain as habitually and delightfully unclean as ever This Soul-destroying Subtilty appears 1. In a readiness to shift off Sin and Reproofs from our selves to others The Minister met with such an one to day there was a Lesson for him indeed c. 2. In loathing a sound plain-searching Ministry as sore Eyes do the Sun which goes about to answer all the Objections of a natural Heart against the Goodness of Divine Truth Thus the Law removes Impediments 2. It worketh Conviction by applying unto the Soul and Conscience 1.
that are meanest in their own apprehensions Such shall understand this secret and partake in it to sit on Thrones as crowned Kings and Queens for evermore Vse 3. Lastly What transcending Comfort doth this Truth and Text afford to all troubled Minds Such I mean as have been stayed by Divine Power when they were running towards Hell in all sorts of Vanity and Prodigality and had been there ere this had not God in Christ been more merciful to them than they were careful about their own safety If the King should vouchsafe to speak to a mean Person before many what an honour would it be what ravishing thoughts would arise and what applause would it procure How much more should it be so here when the King of Kings speaks and that unto the Heart of a forlorn Creature comfortably I have heard thy Prayer I have seen thy Tears behold I will heal thee c. so the Lord spake unto the Heart of Hezekiah 2 Kings 20.5 Thy Prayers and thine Alms are come up for a memorial before God c. so the Lord spake unto the Heart of Cornelius Acts 10.4 And how often did our blessed Lord and compassionate Saviour Jesus Christ raise up disconsolate Souls with such words as these Son be of good chear thy Sins be forgiven thee Daughter great is thy Faith go in peace thy Faith hath made thee whole Yea all the precious Promises are such Cordials See Prov. 28.13 Who so confesseth and forsaketh his Sins shall find Mercy Job 33.27 28. He looketh upon Man and if any say I have sinned and perverted that which is right and it profiteth me not he will deliver his Soul from going into the Pit c. Isa 1.18 Come now let us reason together saith the Lord though your Sins be as Scarlet they shall be as white as Snow c. Chap. 55. ver 7. Let the Wicked forsake his way and the Righteous Man his thoughts and let him return unto the Lord and he will have Mercy upon him and to our God for he will abundantly pardon Mich. 7.19 He will turn again he will have compassion upon us he will subdue our Iniquities and cast all their Sins into the bottom of the Sea Hos 14.4 5. I will heal their Back-slidings I will love them freely Mal. 4.2 To them that fear my Name shall the Son of Righteousness arise with healing in his Wings Mat. 11.28 Come unto me all ye that are weary and heavy laden and I will give you rest Rom. 8.1 Now therefore there is no Condemnation to them that are in Christ c. 1 John 1.9 Rev. 21.6 So almost in every Book of that holy Volume may be found such Stars of Light such pieces of Treasure such Bezar-stones to keep sick Souls from fainting under their Sins and Sorrows Promises wherein the Lord speaks something to the Hearts of believing Penitents to this effect The Seed of the Woman shall bruise the Serpent's Head Whatsoever Christ did or suffered was for you by his satisfaction God is reconciled to you all your Sins are pardoned and your Souls shall be saved This is to speak to the Heart of a poor Sinner Now as some Artificers after long poring upon a piece of Black Work and finding a dimness in their Eyes are wont to refresh themselves with the beholding the Verdure of Meadows or lustre of Emeralds so let poor Penitents wearied and heavy laden with the consideration of their Sins for their refreshment make use of those Gospel-Cordials the Promises they will be chearing to the Eye of Faith But 't is sufficiently known that those to whom this Comfort belongs are most ready to put it from them as none of their Portion The troubled Spirit makes Darts of every thing it can to fight against Reason and kill it self not suspecting its own Poyson The conclusion therefore of this subject shall endeavour to prevent that mischief by proposing and answering some Cases which may contain the complaints of such troubled Spirits Object 1. My Sins have been so many and great that I fear to apply any Promise Answ Nay therefore you should be the more ready and willing to apply this Lord come unto me for I am a sinful Man and have most need of help Save me Lord or I perish Greater Sins should hasten all to the Mercy Seat the greater Wounds to the Physician No Man flies his Counsel because his Cause is great and intricate but plies him the more Especially while you consider the extent of his Power and Love who speaketh His Power passeth the nature and number of your Sins whatever they be Christ is a great Saviour He is called a Mighty Saviour and the Salvation in him is called Great Salvation and the Redemption in him Great Redemption 1 John 2.1 If any Man sin we have an Advocate with the Father Jesus Christ the Righteous And for his Love that extends to all sorts of Penitents to Manasses Mary Magdalen to the Romans and Corinthians to foul Sinners griping Oppressors sharp Persecutors Sinners in the highest form 1 John 2.2 And he is the Propitiation for our Sins c. In the Levitical Law there were Sacrifices for all sorts of Sins and what did they prefigure but the ample efficacy in Christ's Death which was an Atonement for Sins of all kinds and was as the daily Sacrifice for the Expiation of the continued and augmented number of Transgressions Even where Sin hath abounded there Grace hath after much more abounded So if you consider the nature of those Promises made unto distressed Souls both for Constitution and Condition For Constitution they are absolutely free no Foreign Power to enforce them from him that made them nor any Natural Abilities in Man to reserve them And for Condition they are Evangelical bringing with them what they require of you Be of good comfort when he calleth you fear not refuse not to receive what he offereth Say rather Speak Lord and speak home for thy Servant desireth to hear Object 2. But alas it is pleaded my Corâ—â—ptions have been and are strong and abominaâ—â—â—â— that I know not what to do Answ The sense of Sin 's strength is no â— hopeful symptom nor prejudice to Faith â—f all tempers the hardned is most dangeâ—â—us and Sin hath the greatest strength â—here there is the least sense When a Patiâ—â—t is deadly sick he saith and thinks he is â—ell and feels no pain but when he is reâ—â—vering he is full of sense and complains â—s Head is weak his Stomach sick his Bones â—me all is amiss every thing is too hard â—â— him There is more hope of one sensible â—â—nner than of a thousand presumptuous â—â—rdned Wretches Sense of Sin doth ever â—â— before sense of Christ Besides the powâ—â— of God's Voice will weaken them and â—â—e Efficacy of his Spirit mortifie and subâ—â—e them Here it may be said as it was of â—â—thage a little before it was taken Moriâ—â—ium bestiarum violentiores esse morsus dying â—asts
the rebellion of Absolon and the death of Ammon with the occasion thereof yet it is not said that these were before him he was comforted concerning them but his Sin was ever before him All the Sufferings and Evils in the World could not so much affect him St. Paul went through many Tribulations endured great Sufferings as may be read 2 Cor. 11.23 24. at large yet all these Scourges Prisons and Persecutions went not so near his Heart as Sin even the presence though not the power of Sin Though he suffered much yet we reade not that ever he cried Oh! for all and yet he doth for Sin O wretched Man that I am who shall deliver me from this body of Sin And we reade of Chrysostom when he was threatned Banishment by Eudoxia said Go tell her Nil nisi peccatum timeo I fear nothing but Sin To such a one there is more evil in a drop of Corruption than in a sea of Affliction Say then are all your Burdens nothing to the burden of Sin It is a good sign Fourthly If you can think somewhat comfortably of Death and be content and desirous to Die chiefly for this end to be freed from Sin with those combats and destractions in Duty following it That this ever may be turned into never that Christ might be as Sin is now ever before you It is a very good sign and blessed are they which are in this condition They may be assured in the Name of Christ Jesus and by the Authority committed to his Ministers to absolve and heal Sin-sick-souls that all their Sins are done away by Faith in the Blood of Christ they shall not die He that caused your Sins to be set before your Face hath cast them behind his own Back When Israel see their own Sins the Lord seeth no Sin in Israel When the Church complains that she is Black the Lord proclaimeth her the fairest among Women Thus would I comfort all those who are in this Condition that I my self might partake with them in their Consolation It is my judgment all the Promises belong to them and they ought to apply them So that they may say with the Apostle It is good to be here and build Tabernacles to shield us from the roaring Lion and our own Fears pursuing us Vse 3. To close up all in the last place by way of Instruction From what hath been said you may learn some Duties most needful to be practised by you viz. First To draw back Sin which else will keep out of sight and memory till the day of Death or Judgment as Joab did Abner to kill him even all your Sins for the kinds of them spare none from the first that was imputed to the last that was committed by you and set them in order before you either by your Memory or the help of a Note-book so far forth as God shall enable you particularly to recall and give them their Deaths-wound by the application of Christ's Death It is conceived Job did so when he said He could not answer for one of a thousand It is manifest in David and reported of that holy Martyr Mr. Bradford that he kept a Diarie or a Debt-book of Receipts and Expences between God and his own Soul It is a course full of Comfort and Profit Hereby it will come to pass that when a Man draweth nigh to his Journeys-end he shall have nothing to do but to give good Counsel to pray and die Now that you may so do know this to be one main difference between Nature and Grace the one seeth Sin ever the other seeth it never or to no purpose Nature is ever boasting of Innocency of good Deeds and of good assurance of Salvation without any doubting O God I thank thee I am not as other Men are Extortioners Vnjust Adulterers or as this Publican I fast twice a Week c. Luke 18.11 Non vulnera sed munera ostendit He shews not his Want but his Worth While Grace most complains of Sin of defects and imperfections in the best Duties Even the Righteousness of gracious Souls appears in their sight like the Moon full of spots A penitent Publican dares not lift up his Eyes towards Heaven but beats his Breast and crys O God be merciful to me a Sinner even the chief of Sinners Though he is high in his Priviledges yet how low is he in his Affections Lord I am Hell thou art Heaven said that holy Man Secondly Be thankful for this sight of Sin and testifie this your thankfulness by a timely use of the Means to finish what is begun Means I say of Inspection Meditation and Prayer Of Inspection into the Glass of the Law This is that Light which discovers those Corruptions which lie unknown in the darkness of Ignorance and makes them appear in their due shape and proportion That which seemed but as a Mote will now be judged as a Mountain and that to be Sin which before look'd as Righteousness Hereby you will see much to bemoan to confess and be ashamed of nothing to boast and glory in Of Meditation after every Exercise and therein be frequent and constant Reading and Hearing without Meditation is like weak Physick which will not work It is not taking in of Food but the Stomach concocting it which makes it turn into Blood and Spirits so it is not the taking in of any Truth at the Ear but the meditating it which is the concoction thereof in the Mind makes it nourish Be frequent in Meditation Press your Conscience with Particulars saying with deep Sorrow These are my Oaths my Carnal Sports and unlawful Pastimes which now terrifie more than ever they delighted me This is my Luxury my Pride and Impurity This is my Blindness and Hardness Hypocrisy and Sacrilegious Vain-glory which is so much struck at from Press and Pulpit I am the Man and my sins are ever before me Unto this effect let your Meditation be raised and continued And lastly Use the exercise of frequent and fervent Prayer in private to your offended God that he would not only put away your Sins but also wash you throughly and restore you the joy of his Salvation Be instant and the Lord will not deny You shall reap if you faint not Thirdly Your duty is to set the Mediator always before you at the same time To see Sin without Christ will drive you to despair and to see Christ without Sin may cast you upon Presumption or at least occasion you to undervalue Christ and not prize him so highly as he deserves Labour to see both together Set Sin on one hand and Christ on the other as a King a Priest and a Prophet as a King to rule you as a Prophet to teach and as a Priest to sacrifice and satisfie for you and all yours under Covenant Then by an appropriating Act of Faith receive and apply all his Doctrine to inform you his Government to subdue and bring you unto Self
denial his Satisfaction and Intercession to prevail for you that his Obedience may be accepted for your Disobedience his Meritorious Sufferings for your Sins and that with his stripes you may be healed Object But alas I see my Sins so much and so often that I cannot I dare not apply any Promise I know not with what face to look upon Christ so abused and even crucified by me Answ True it is and I believe a Christian may look upon his Sins in some Sence too much and pore upon them too long and so stand in his own light become an hindrance to himself especially then when he shall dwell upon Duties as if they were his Saviour and hope for acceptance by equalizing his Sorrow to his Sins when he looks on them so as that they deter and keep him from Christ This is a fruit of Self-pride and followed with continual doubts and much unchearfulness Whoever studieth to be rich in Sorrow and Self-denial before he will take Christ doth not understand God's Way and Method nor rightly apprehend and prize the Treasure offer'd in and by Christ If you had no Sin or if you had Victory over all if you could only wash away all your filth with Tears then you would believe but then I tell you you had no need of Christ The whole need not a Physician but they that are sick When you are most mean and vile in your own Eyes when you are filthy and wounded sick unto Death then you have most need of Christ and most right unto him Most need I say because of danger As it is with a weary Swimmer who upon a Ship-wrack being cast into the Sea to shift for himself is there tost with Billows up and down and almost drowned till at length he espieth a Bough reached out to him from the Shore which he readily and thankfully without any scruples or doubts of his own unworthiness to have such a favour laieth hold on and is safe Thus it is and should be with sinful Man For in truth this Swimmer is Man cast into the Ocean of Legal Fear and Trouble Christ is the Tree of Life offer'd by the Father to every one that needeth and will receive him He came not to call the Righteous but Sinners of all sorts to Repentance and Life And as they have most need of him so they have most right unto him because of the Covenant wherein all the Promises are made over to such Come let us reason together and though your Sins were as Crimson or Scarlet I will make them as white as Snow or Wool Isa 1.18 Yea All ye that are weary and heavy-laden come unto me and I will give you rest Mat. 11.28 To him that is athirst I will give of the Water of Life freely Rev. 21.6 For this sight of Sin which is here discoursed of argueth Union by Faith and the Spirit to be begun and a reparation of Christ's Image in you which by reflection causeth it and then not to believe not to receive him not to give your selves to him that you might rest wholly upon him is the greatest Sin that ever you committed Think not to lessen by increasing your Sins O add not this to all and above all the rest Refuse not so rich a Marriage because you are poor mean and deformed If your Husband like to take you with all your Faults as in earnest he offereth why will you stand against your own Preferment If you be mean and low he will raise and advance you if you be poor he will enrich you if you be deformed and loathsome to behold he can and will bestow Beauâ—â— upon you Who will refuse such an Husband that bringeth all things with him and requires nothing but Poverty and Self-denial a willingness to part with our own Rags and to put on his new Robes If you be filthy he will wash you in his own Blood from the stain and guilt of Sin If you be Naked he will cloath you with his own Righteousness and seat you above Angels Briefly be willing to take Christ and you shall want nothing Give your selves to him freely fully deliberately and he will prove a Jesus to you to save you from your Sins which else will be ever before and upon you in their full weight Did Men know and weigh the Treasure hid in him called unsearchable Riches there would be no need to persuade any They would take him more greedily than ever the hunted Hart did the running Water And now to all who have travelled through this Wilderness of fear and sorrow for Sin and are come even to the Borders of Canaan in the Name of God the Father I the most unworthy of all his Ministers do offer unto you Christ Jesus with all his Merits take and apply them for all are yours you are Christ's and Christ is God's And thus I have brought you to the Fountain and Dispenser of true Happiness where I leave you with the rest of God's travelling Saints to rejoyce in their Way with Joy unspeakable and full of Glory Blessed is he whose Transgression is forgiven and whose Sin is covered FINIS Some Books lately Printed for and Sold by Jonathan Robinson at the Golden Lion in St. Paul's Church-Yard FOLIO JOsephus's History of the Jews with Cuts Bishop Vsher's Body of Divinity with his Life and an Alphabetical Table the seventh Edition Parthenissa a Romance Heylin's History of the World In QUARTO Dr. Dillingham's Sermon at the Lady Alston's Funeral Dr. Bates's Harmony of the Divine Attributes Dr. Jacomb on the 8th of the Romans Dr. Tuckney's 40 Sermons on several occasions Ejus Praelectiones Determinationes Lat. Mr. Haworth's several Pieces against the Quakers The Jesuits Cabinet or a Discourse of the Jesuits designs In OCTAVO Mr. Theoph. Gale his Philosophy Anatomy of Infidelity Mr. Baxter's more Proofs for Infant-Baptism His Treatise of Justification Mr. Whiston's 4 Books in Defence of Infant-Baptism Mr. Wills's 3 Books in Defence of Infant-Baptism against Mr. Danvers A Contest for Christianity Or an Account of two great Disputes between the Anabaptists and the Quakers Mr. Barret's Christian Temper or a Discourse on the Nature and Properties of the Graces of Sanctification Mr. Shelton's Discourse of Superstition with respect to the present Times A Catechism according to the Doctrine of the Church of England with Scripture-Proofs at large together with Directions for plain Christians to pray on most occasions and to receive the Lord's Supper by the use and knowledg of the said Catechism A Catechism or the Church-Catechism inlarged and the Doctrine proved by Scripture for the use of such as were not Baptized in their Infancy or had no God-Fathers and God-Mothers Mr. Ranew of Divine Meditation In TWELVES Mr. Pearse's Great Concern or Directions for a timely preparation for Death recommended as proper to be given at Funerals The best Match or the Souls espousal to Christ Mr. Case's Treatise of Afflictions useful for these Times Mr. Hooker's Doubting Christian drawn to Christ The Barren Fig-Tree or the Fruitless Professor's Doom By John Bunyon The Epitome of the Bible briefly explaining the Contents of the Old and New Testament penned in Metre for better remembrance useful for Children The Sacred Diary or Select Meditations for every part of the Day There is now in the Press a second Volume of Dr. Manton's Sermons which will be Published shortly