and the different seats wherein Mens special sins are to be sought after of which I shall speak more afterwards There may be several prevailing Diseases at the same time in the Body as Fever Dropsie Stone c. so there may be several beloved Lusts at the same time Reigning in the Heart and breaking forth in the Life As for instance wantonness in one fierce passions or rash anger in another may be their iniquity in regard of their natural Constitution and then Pride if the person be prosperous or Envy and Discontent Cosetousness Over-reaching Over-doing in the World so as to hinder himself in the publick private or secret Duties of Religion c. if the person be mean and low may be at the same time his iniquity in regard of his Condition and Calling in the World So that tho' some particular sin may be most predominant yet thou may'st have many reigning and beloved lusts which if ever thou wouldst attain to evidence of sincerity thou must abandon and vigorously endeavour to keep clear from even all of them Prop. VII Tho' there is a pronesnes and inclination in all Men even in the Regenerate as well as Unregenerate to some sins more than to others which may be properly called their special sins yet there is a great deal of difference in those that may be called Mens own Iniquiries between them as they are in the Godly and in the Ungodly and therefore you must distinguish between a beloved Lust a Dalilah a Darling-Bosom-Sin fully consented to and a prevailing Tyrannizing Corruption which a person may more easily and frequently be foiled by Both may be called their peculiar Iniquities as those they do most frequently fall into yet in the Unregenerate it is a beloved Lust in the Regenerate it is tho' a Prevailing yet but a Tyrannizing Corruption and a continual Grief and Burden to him Thus those sins that proceed much from the natural constitution and other such like Causes of which I shall speak more afterwards tho' they are beloved Lusts in the Ungodly they may in the Godly be Infirmities such as Unruly Passions and the like yet they are oftentimes fixed and continued Infirmities that theymay not get rid of while they live and are usually more than meer Infirmities they are mixt have too much of the Will in them and do proceed much from want of Watchfulness and the Exercise of Grace but are not beloved Lusts the bent of the Heart the Believers Prayers Desires and Endeavours are in some good measure set against them This distinction should be heeded that Men may not pass a wrong Judgment on their Spiritual State So that neither the Ungodly count their Sins only Infirmities or Tyrannizing Corruptions when they are really Presumptuous Sins Beloved Lusts nor on the other hand the truly Godly conclude a total want of Grace because they feel the stirrings of yea the prevalence of Tyrannizing Corruptions It is a certain Truth Grace cannot consist with an intirely heartily beloved Lust yet it is as true that it may consist with very strong Inclinations to some particular sins which may often prevail over them so as to fall into them especially as to the inward workings of Corruptions as unruly Passions Anger Wrath Frowardness c. tho' more seldom into the outward acts of gross sins the sensual Appetite even of a Godly Person may be tickled and at present pleased with some sin he is particularly inclined to yet it is not a beloved Lust if as soon as he doth discover it and the present heat of the Temptation is over he mourns over it Watches Prays Believes and with his most diligent endeavours strives against it and doth not make Provision for it Thus Pride Passion Cowardly Unbelieving fears or Distrust may be a Godly Man's special sins and yet not his beloved Lusts Thus I have dispatched the first General Head in seven Propositions for the better understanding of the Doctrine II. The next General Head I propounded to speak to is What things are the rise and seat of Mens special sins where they are to be sought so as to be found out in order to the casting of them out and then keeping from them 1. Those sins which may properly be called Mens own Iniquities are to be sought for in the natural Constitutions and Tempers of their Bodies Those sins which are beloved ones in the Unregenerate and too often Tyrannizing ones in the Godly do much proceed from the natural Temper and Constitution for these do much incline Men to some particular sins more than to others For tho' no Bodily Constitution be in it self sinful but all sin doth originally rise in and proceed from the Heart Mat. 15.19 yet the Body has an influence upon the Soul and the Natural Constitution is sadly improved and abused oftentimes by Corruption within to carry the Man out to some particular sins and these prove reigning sins in the Wicked and very often such prevailing tyrannizing sins in those that are true Saints at bottom that they often fall into and are foiled by them and are never quite rid of them till they lay down the Body of Sin and Death they carry about them As for Instance Those that are of a Sanguine Constitution in whom Blood is predominant are Hot and Moist the sins such are most inclined to are Vanity and Levity an Airiness of Spirit Pride of Beauty or Apparel affecting excessive Mirth and Jollity Sensuality Riot Intemperance loving Jovial Company whereby they lye very open and are easily drawn to Gluttony Drunkenness Gaming Revelling Wantonness and Unclean and Fleshly Lusts search whether your natural Temper doth not peculiarly incline you to some or other of these sins and if you find it doth it is your Duty in a peculiar manner to Watch Pray and Believe against them peculiarly as ever you would prove the uprightness of your Hearts Those that are of that Constitution in which Phlegm is predominant which is Cold and Moist the sins such are most prone to are Sloth Idleness love of Sleep Drowsiness Dulness and Heaviness at all times especially at times of Worship and in Duties of Religion unwillingness to Work carelesness in Business Forgetfulness Indisposedness to Learn and that which is too often consequent to these sins Lying to excuse the faults that by their Laziness and Carelessness they have been guilty of and these are often the sins of Children and Servants Oh search whether these or some of them be not the sins that your Natural temper leads you to and if they be make Conscience of specially keeping your selves from these Again those that are of a Cholerick Constitution in whom Choler that answers to Fire prevails which is not and dry The sins this temper doth more especially incline Men to are Headiness Rashness in undertaking Violence Fierceness of Spirit Anger Wrath continual Brawling striking Quarrels Contentions Law-suits being uneasie both with themselves and others they converse with O search whether
your selves from these iniquities that they prove not your chief and most prevailing sins And so much for the second General which was to shew where men's special sins may most probably be found III. The next General Head is to give the Scripture-proof of the Doctrine which I shall very briefly dispatch I. That it is the duty of all peculiarly to keep themselves from their own iniquities whether reigning or but prevailing sins It is proved from direct Scripture-commands Matth. 5.29 30. Mark 9.43 45 47. By the right hand right foot and right eye are understood those sins our Text speaks of such as men are as hardly prevailed upon to part with as they would be to part with those Members of the Body So Heb. 12.1 Let us lay aside the sin that doth so easily beset us which as it may have respect to Original Corruption and the body of Death that root and fountain of all other sins so it especially hath an eye to the peculiar reigning or prevailing sins which may be called men's own ways Isa 53.6 For these are the very first-born of Original Corruption they are the sins that have men at every turn Thus Isa 55.7 The wicked is exhorted and directed to forsake his way and his thoughts such ways of sin and such particular corrupt thoughts as he is most guilty of and are most his own as ever he would obtain mercy and be abundantly pardoned Jer. 18. v. 11. Return you now every one from his evil way Every one hath some particular evil way that he most walks in II. This is an evidence of uprightness viz. for persons to keep themselves from their special and most prevailing corruptions this appears in that this is promised by God to be written in the hearts of men as a special and essential part of Repentance Isa 2.20 When those there spoken of repented and were truly converted they cast away their Idols of Silver and Gold which cost them much and they had set an high rate upon but now they shall cast them away to the Moles and to the Batts they account no place no dunghill bad enough for them So it is said Isa 30.22 that when they truly repent they shall defile the covering of their graven Images of Silver cast them away as a menstruous Cloth and say unto them Get you hence they shall throw them away with detestation as most abominable things So Hos 14.3 8. When Israel returns to the Lord he shall say Ashur shall not save us we will not ride upon Horses we will say no more to the works of our hands you are our Gods Ephraim shall say What have I any more to do with Idols Carnal confidence in Assyria and Egypt and in their Horses and strength at home and in their Idols had been Israel's Ephraim's reigning sins but when they truly and sincerely turn to the Lord then they keep themselves from them and will have no more to do with them IV. The next General Head to be spoken to is to explain what is meant by the upright Man's keeping himself from his Iniquity And I. Negatively It is not to be understood in a strict legal sense as tho' every or indeed any upright Man did or in the time of this life while he is in the Body and carries the Body of Sin and Death about him could so keep himself from his iniquity as never to commit it after his conversion or never to relapse into it after his Repentance of it and his Faith for pardon of and power against it especially as to the inward stirrings and workings of corruption or such sins as are meer Infirmities or mixt ones or sins of surprize if this were the meaning of it the best of Saints on Earth no not David a Man after Gods own Heart could never have said I have kept my self from my iniquity David was guilty of dissimulation and of the way of lying more than once There are some sins of Constitution Calling Relation Condition c. as have been mentioned above that even an Upright Man may be pestered with all his days and be foiled by them again and again its true it must be owned that it is the duty of every Man and the hearty desire and endeavour of every Upright Man his habitual aim and design and the bent of his Soul to keep himself from his own special sin and indeed every known sin so as not to allow himself in the commission thereof But if never committing or falling into this his iniquity was the meaning of the Text not a meer Man on Earth would be able to prove his Uprightness That in Eccles 7.20 is true not only of sin in general but also of this special sin There is not a Just man on earth that sinneth not Jam. 3.2 not only in many things but in the special sin which we are most inclined to we sin more or less The foregoing sense would condemn the generation of the Righteous for where is the Upright Man or Woman that hath not cause to complain and confess I have bewailed prayed and endeavoured against my pride passions workings of Corruption Unbelief and other my iniquities and yet have again and again been foiled by them Therefore II. Affirmatively To shew you what it is in an Evangelical sense for the Upright Man to keep himself from his iniquity And I. To keep Mens selves from their iniquities so as to evidence the uprightness of their Hearts thereby is to break off from the practice of those sins they are most inclined to that is from the allowed frequent customary committing of it if it be an outward act of gross scandalous sin yea from the allowed inward actings of his peculiar sins tho' they be but meer infirmities much more if they be mixed infirmities that have too much of the Will or present sensual delight in them or that proceed from carelesness He doth not keep himself from his iniquity who regards iniquity in his Heart Psal 66.18 That makes a Trade of his sin customarily commits it or frequently falls into it He keeps himself from his iniquity that can truly say as Paul Rom. 7.15 That which I do I allow not but if Men allow themselves in any known sin they do not keep themselves from it are not upright and such who customarily and frequently fall into scandalous sins as Tipling Drunkenness Swearing Uncleanness Defrauding or any other sin that they know to be so they do not keep themselves from their Iniquity It is your Duty therefore to break off the allowed customary commission of any sin and more especially of those sins that by reason of Constitution Calling Age Place Condition or any other respect may be Mens own Iniquities as they would prove that they are upright before God thus David 1 Sam. 26.11 II. That keeping Mens selves from their Iniquities which is an Evidence of Uprightness before God consists in the bent and byass of the Soul being set against sin
the performance of them The sins of our Holy things may prove our special sins Sins of Omission may be oft are reigning sins in the Ungodly and partial Omissions are too much prevailing Iniquities in the Godly It may be thou art not guilty of outward acts of gross sins of Impiety Injustice Intemperance but yet thou livest in the neglect of Gods publick Ordinances the Word Prayer and the Sacrament I mean resting content in such a state that thou hast neither right to nor fitness for that Holy Sealing Ordinance so living in the neglect of Family-Duties of Reading Prayer Catechizing or omitting Secret Duties these Omissions if allowed and continued in against Knowledge and Convictions they are thine yea thy reigning Iniquities And you that have true Grace your omission of Duties through carelesness tho' they be not beloved Lusts yet they are strong Corruptions in you when a little thing an ordinary business will cause you to omit Duties put you by the attending on week-day opportunities of hearing the Word when you might without prejudice order it otherways or put you by your Family or Secret Duties Yea it is your iniquity a prevailing sin in you who have a right to and fitness for the Sacrament of the Lord's Supper if you suffer worldly business so to incroach upon your time and hearts that you frequently omit joyning in that Ordinance in and with that Christian Church-Society you are Members of Nay if you not constantly do it unless providence plainly hinder Are you guilty of these Omissions if you are they are your special sins be humbled for and endeavour to reform them And as the omission of Duties and Ordinances to the slighty careless performance may be your iniquity Thus going unpreparedly unto Duties rushing upon them without endeavouring to bring the heart into an holy spiritual frame especially going to the Lord's Table without examination and excitation of Grace deadness and not acting of Grace in Duties drowsiness of heart yea drowsiness of body if thou dost not endeavour to the utmost against it Indeed if thou dost thus strive against bodily heaviness and sleepiness and if thou dost not bring it on thy self by eating or drinking or sitting up too late or the like it is thy meer natural infirmity and upon thy Faith Repentance and Prayer God will not impute it as sin to thee but for the sake of Christ will pardon it So vain wandring worldly distracting thoughts in Duty if thou dost not endeavour to drive away these Fowls of the Air when they come upon thy Sacrifices they are thy prevailing iniquities but if thou dost by Faith Prayer and Endeavours drive them away they are but thy infirmities however not thy prevailing sins when thou grievest for and groanest under them So pride of gifts expressions and inlargements in Duties and again not following Duties and Ordinances not following the Word and Sacraments with Prayer Meditation particular Application nor following these with Watchfulness and Endeavours suitable to your Prayers and other Duties you perform Are not some of these the too frequent prevailing sins that cleave to the holy things even of you that may have Grace in truth these you must be humbled for and by Prayer and Faith seek the pardon of and endeavour by these and an holy Watch to keep your selves from X. And lastly Which concerns only the truly Godly Person 's special sins may lye in or about their very Graces namely their not endeavouring to grow in those Graces and to act and exercise them or falling into and being foiled by those sins which are directly contrary to the Graces wherein they have been most eminent Thy iniquity who hast true Grace may be thy not drawing out those Habits of Grace God hath wrought in thee into act and exercise but suffering Grace to lye asleep and unacted If God hath wrought Faith in thee thy iniquity may be that thou dost not grow strong in Faith that thou mightest so more glorifie God that thou dost not act and use thy Faith to resolve thy Doubts and repel thy Fears that thou dost not by Faith fetch supplies of Grace and Strength against corruption and temptation from that Fountain of Strength the all-sufficient Fulness of Christ Hath God given thee the Habit of the Grace of Repentance desires after love to God and Christ filial Fear Meekness c. thy chief iniquity may be that thou dost no more exercise these daily in thy life to attain to more conformity and communion with God curb thy Passions prevent rash Anger provoking Words or any sinful carriages Yea the iniquities of God's People may lye in being foiled by those sins which are directly opposite to those Graces wherein they have been most eminent For it is observable in Scripture that the sins the most eminent of Saints have been foiled by were in the defect of or in what was opposite to the Graces they were most eminent for Thus in Noah one that was a Preacher and true and eminent Practiser of Righteousness and Temperance his greatest iniquity mentioned was his being over-taken with Drunkenness once Abraham most eminent for Faith his chief iniquity recorded was through fear dissembling and not owning his Wife but saying She is my Sister Lot who vexed his Soul for Sodom's sins yet his iniquity upon record was a very heinous and complicated sin and of great affinity to theirs namely Drunkenness and committing Uncleanness with his own Daughters Jacob was a plain Man yet his greatest sin recorded was using indirect means to get the Blessing even Dissimulation and downright Lying Gen. 25 Moses the meekest Man on Earth yet the sin that shut him out of Canaan was speaking unadvisedly with his Lips Job eminent in Patience Jam. 5.11 yet how many impatient Speeches did he utter David a Man after God's own heart how tender was his Conscience 1 Sam. 24. v. 5. but where was this his tenderness when he committed the sins of Adultery and Murder Elijah eminent for his Courage confronting Ahab telling him it was he that troubled Israel and setting himself against Baal's Priests and slaying four hundred and fifty of them 1 King 18.18 22 40. yet how faint-hearted was he when out of fear and discontent he sues for Death 1 King 19.4 Peter how resolute and forward for Christ yet how cowardly sinfully and shamefully did he deny Christ And God permits this that the best of his people may learn to rely upon not the strength of their Graces received but the strength of Christ and of his Spirit and constantly to look up to and depend upon him for fresh supplies of his Grace to be derived from him by Faith Search whether your peculiar iniquities do not lye here either in the want of growth in and strengthning of your Graces or want of the exercise of them or in your falling into the sins directly opposite to those Graces of God's Spirit you have formerly been most eminent in and labour especially to keep
to you when you lye under it and render Death and the Thoughts of it most unwelcome yea dreadful to you It is the guilt and prevalency of this sin above all others that will put a Sting into Afflictions and into Death and the Thoughts of it This adds weight to the burden of Affliction and makes it much more insupportable than otherwise it would be when Conscience shall upbraid thee that this or that Affliction is the Punishment of such a sin that thou hast indulged and cherished in thy bosom or at least too much connived at If you keep not your selves from these your peculiar sins you will not be able to entertain your Afflictions patiently and much less will you be able to bear them chearfully as it becomes you to do Nor will you be able to bear the Thoughts of Death comfortably or indeed without dread and terror upon your Spirits while you remain under the guilt and power of these your iniquities tho' it should be only the tyrannizing and not the reigning power of them As therefore you would bear Afflictions and entertain Death and the Thoughts of it comfortably labour after this proof of your sincerity that you keep your selves from your iniquity And now having dispatched the Motives to excite you to look diligently to this great Duty and great Evidence of sincerity I proceed to close all with a few Particulars to direct you to the Ways and Means of God's appointing in his Word whereby you may be inabled through Grace to keep your selves from your iniquity Directions I. Would you keep your selves from your iniquities either your reigning sins or your too prevailing corruptions endeavour to get a deep and thorough sense and conviction of the great sin and evil of this thy special iniquity how dishonourable it hath been is and will be to God and how greatly prejudicial to thee thy Soul and Body too and labour to keep this sense upon thy Spirit all thy days so as to confess and bewail it before the Lord and to be greatly humbled for it this would be a means to keep you from it for the time to come for hereby you will come to taste the bitterness and feel the weight and burden of it Therefore keep the evil of it constantly in the Eye of your Soul that you may flee from it Keep up a sense of the evil of that sin which was your most predominant reigning sin in your Unregenerate state thus did Paul Trusting in his Legal Pharisaical Righteousness and a Persecuting Spirit were his special sins before his Conversion and what a deep humble sense had he of them after his Conversion even all his days 1 Tim. 1.13 15. Phil. 3.7 8 9. He kept far from those sins for ever after Confession and Humiliation are as it were the Souls Vomit caused by its being sick of sin now what hath made persons Heart-sick they will not easily be persuaded to feed on again tho' it may be pleasing to the Palat No more will you taste of those to the Flesh sweet morsels of sin which God by his Spirit and Grace hath made bitter to your Soul But now if the sense of sins odiousness begins to wear off you will be in danger to be again intangled with your old corruptions therefore as you would keep your selves from your iniquities keep a sense of the odiousness and bitterness of them upon your Hearts II. Be earnest and importunate in Prayer to God as for Pardon of so for Power against these thy special iniquities beg earnestly for special Grace and Strength against thy special sins When thou hast found out Indicted and Accused this sin at God's Tribunal then cry out to God as for Mercy to thee through Christ so for Justice against thy sins that God would kill them and inable thee to mortifie and crucifie them drag these Traitors before God's Tribunal and say Lord these are the Arch-Rebels against thy Crown and Dignity slay them before thy face These are some of those Devils or Devilish Lusts that will not be cast out but by Prayer yea by Fasting and Prayer Do by these sins as Paul did by the Messenger of Satan 2 Cor. 12.7 8. Ply the Throne of Grace give God no rest till he return such a Gracious answer as he did to him verse 9. My grace shall be sufficient for thee III. Would you keep your selves from your iniquity then to your sense of humiliation for and Prayers against it be sure you that are Believers to add Faith in Christ and the lively vigorous actings of it upon him as for the forgiveness of it so for power against it and for the sin killing vertue of the Death of Christ to kill and crucifie this thy too prevailing corruption Fetch in from Christ by Faith constant supplies of spiritual strength against these sins of thine You must have more strength than your own more than the strength of Nature of Reason of your own Wills Purposes and Resolutions yea than of Grace already received to keep you from and inable you to prevail against such strong corruptions as these are they will be too strong for your Purposes Duties and Graces if God do not strengthen you with strength in your Souls by his Spirit It is God must keep you you cannot keep your selves Psal 127.1 Except the Lord keep the City the Watchman wateheth but in vain So it will be in relation to your Souls and the keeping them from sin When David says in the Text I kept my self he doth not arrogate to himself only tells you what was his duty and his care and endeavour to perform but he was sensible God only could keep him which made him pray as Psal 19.11 12. Cleanse me from my secret faults and keep back thy servant from presumptuous sins and their dominion and so from the great transgression Dost thou O Soul feel thy iniquity stirring in thee and prevailing over thee if thou be yet in an unconverted state pray that God would work Faith in thee and if thou art converted stir up and act Faith on Christ pray earnestly to God to inable thee so to do lift up an Eye of Faith to Christ and put forth an Hand of Faith to take hold on him and fetch strength from him and cry to him when this sin sets upon thee that he would make thee more than Conqueror over this thy iniquity IV. Would you keep your selves from your particular iniquities make use of the Sword of the Spirit the Word of God Study Apply and Improve the Word both Written and Preached against your most strong and prevailing corruptions Improve the Word in all the parts of it its Precepts Prohibitions Threatnings Promises Examples and Experiences recorded in it against thy particular corruptions whatever you read or hear in and from the Word of God against sin in general apply it against thy iniquity in particular as if it were named Is thy iniquity an Omission living in the neglect
between the Authors of those Papers the one called A Report the other A Rebuke of that Report In order to a reconciliation between the Presbyterians and Independants All four by Mr. John Humfrey A Sermon preached before the King and Queen Nov. 5. 1692. By Richard L. Bishop of Bath Wells David Jones's Farewel Sermon preached to the united Parishes of St. Mary Woolnoth and St. Mary Weolchurch-Haw in Lombard Street His Sermon of Family Duties A Brief Tract on the 4th Commandment wherein is discovered the cause of all our Controversies about the Sabbath day and the means of reconciling them Recommended by the Reverend Dr. Bates and Mr. John How A Defence of Mr. M. H's brief Enquiry into the Nature of Schism and the Vindication of it With a brief Historical Account of Nonconformity from the Reformation to this present time Englands Allarme being an Account of Gods most confiderable Dispensations of Mercy and Judgment towards these Kingdoms for 14 years last past A Sermon preached at the Assizes at St. Edmonds-Bury in Suffolk March 18. 1693. before the Lord Chief Justice Holt and Judg Rooksby c. By Sam. Peck Lecturer of Ipswich An Account of the Blessed Trinity argued from the Nature and Perfection of the Supreme Spirit coincident with the Scripture-Doctrine in all the Articles of the Catholick Creed By Will. Burrough Rector of Chenis in Bucks An Exposition of Verse 2d of the 4 Chap. of the Romans with an Appendix on Chap. 3. Ver. 27. By VValter Cross M. A. A Sermon preached upon the Death of that Pious and Learned Divine John Collings D. D. By Martyn Finch Minister in Norwich The Midnight Cry A Sermon on the Parable of the 10 Virgins by John Mason M. A. The Churches Security in the midst of all Difficulties and dangers explained and asserted in a Sermon By R. VV. Minister of Kidderminster in VVorcestershire His Sermon at the Funeral of the Reverend Mr. Baldwin Minister of the Gospel A Sermon preached on the Death of the late Queen Mary By Andrew Barnet Remembrance and Imitation of deceased Holy Rulers A Sermon preached at Rotterdam March 15. 1695. N. S. the day of Her Majesties Funeral By John Spademan M. A. Minister of the English Church there The Cause and Cure of Strife and Divisions In two Sermons preached in London March 12 and 26. 1695. By Richard Mayo A Discourse on the Love of Christ By VVilliam Sheppard A. M. and Minister of the Gospel at Oundel in Northamptonshire The Nature of Justification opened from Rom. 5.1 By Mr. Gibbons sometime Preacher at Black Fryers London One Dissertation concerning the Antiquity of Temples wherein is shown that there were none before the Tabernacle erected by Moses in the Wilderness From Histories Sacred and Profane By Joseph Hill M. A. Editor of Schrevelius Lexicon A Sermon preached in the City of Exeter on the Thanksgiving day April 16. 1696. God glorified and the Wicked snared A Thanksgiving Sermon for the happy Preservation of His Majesty King VVilliam III. from a most horrid and barbarous Assassination By A. S. Sheba's Conspiracy and Amasa's Confederacy Or a modest Vindication of the National Association Feb. 25. 1695. The Protestant King protected the Popish King detected and defeated In a Sermon preached at St. James Clarkenwell April 16. 1696. the day of Publick Thanksgiving for the Deliverance of His Majesty King VVilliam from Assassination and His Kingdom from Invasion by the French both by D. Pead Chaplain to his Grace John Duke of Newcastle The glorious reward of faithful Ministers declared and improved in a Sermon upon the occasion of the Funeral of Mr. Hen. Newcome A. M. late Pastor at Manchester By John Chorlton A Funeral Sermon on the Death of that pious Gentlewoman Mrs. Judith Hammond late Wife of the Reverend Mr. George Hammend Minister of the Gospel in London By John Howe Peace in War by Christ the Prince of Peace A Sermon preached on the late Publick Fast June 26. 1696. By Francis Fuller M. A. Scripture Justification Or a Discourse of Justification according to Scripture Light By Samuel Clark M. A. A Sermon preached on the late Day of Thanksgiving Decemb. 2. 1697. By John Howe Minister of the Gospel to which is prefixt Dr. Bates's Congratulary Speech Nov. 22. 1697. to the King in the Name of the Dissenting Ministers in and about London Comfort in Death A Funeral Sermon preached upon the Death of Mr. Tim. Cruso late Pastor of a Church in London By Mat. Mead. Remarks on the Affairs of Trade of England and Ireland By VValter Harris Gent. The Fountain of Life open'd Or a display of Christ in his essential and mediatorial Glory in 42 Sermons on various Texts A Treatise of the Soul of Man Husbandry Spiritualized Or the Heavenly use of Earthly things All 3 by Mr. John Flavel Discourses upon the Rich Man and Lazarus by Tim. Cruso Mr. Timothy Cruso's three last Sermons Tutamen Evangelicum or a Defence of Scripture Ordination against E. G. Exceptions in a Book intituled Tentamen Novum The Helmet of Hope distinguished from the Hope of Hypocrites by Andrew Barnet Minister of the Gospel Trading spiritualized on which Tradesmen and others may enlarge on their Meditations in 2 parts By W. Bagshaw A calm and Sober enquiry concerning the possibility of a Trinity in the Godhead in a Letter to a Person of Worth in 3 parts By Mr. John Howe Mr. Masons Spiritual Songs or Songs of praise to Almighty God on several Occasions The 5. Edition to which may be added Penitential Cries The Gospel Mystery of Sanctification open'd in sundry practical Directions To which is added a Sermon of Justification By Mr. Walter Marshal A Family Altar erected to the Honour of the Eternal God or a solemn Essay to promote the Worship of God in private Houses together with the best Entail Or dying Parents living Hopes for their surviving Children grounded upon the Covenant of Gods Grace with Behevers and their Seed A new Creature or a short discourse opening the Nature Property and Mecessity of the great Work of the New Creation on the Souls of Men. All by Mr. Heywood Min. of the Gospel A Present for such as have been sick and are recovered By Mr. Nath. Vincent M. A. An Earnest call to Family Religion in 18 Sermons By Sam. Slater M. A. An Argumentative and Practical Discourse of Infant Baptisme The Second Edition Poor Man's Help and Young Man's Guide The Third Edition Both by William Burkit M. A of Pembrook Hall Cambridge Now Vicar of Dedbam in Essex The Swearers Doom a discourse setting forth the great danger sinfulness of rash and vain Swearing By I. Ross M.A. Prayers for the use of private Families with Graces Sacramental Hymus Collected chiefly out of such Passages of the New Testament as contain the most suitable matter of Divine Praises in the Celebration of the Lords Supper By Joseph Boyse of Dublin in Ireland Select Hymns out of Mr. G. Herberts Poems A Collection of Divine Hymns suitted to ordinary Tunes Holy Confidence well improved by Nehemiah and the Jews a Sermon preached to the Societyes for Reformation of Manners at Salters Hall on Monday Aug. 16 1697. By Mat. Sylvester The Golden Sunffers or Christian Reprovers and Reformers Charactered Cautioned and encouraged a Sermon preached to the Societys for Reformation of Manners in London Feb. 15. 1697. Rules and Motives to the Duty of Prayer The Characters of a Godly Man both as more or less grown in Grace Proofs of Gods Being and of the Scriptures Divine Original All four by D. Burgess The Grand Question reselved what we must do to be saved or Instructions for a Holy Life A Call to seriousness in Religion Good Councel to the Converted and Unconverted All 3 by the late Reverend Mr. Richard Baxter Monthly Preparations to the Holy Communion By R. B. Published by Mat. Sylvester Sacramental Preparations for the Holy Communion in short By a Reverend Divine of the Church of England Mr. John Showers Sacramental Discourses Mr. Vine's Treatise on the Lords Supper A Looking Glass for the Unmarried wherein they may see these 5 things 1. The Benefits Helps and Comforts of a happy Marriage 2. How to proceed regularly in order to it 3. How to make a happy Choice 4. How to demean themselves to each other in order to Family Peace and Concord 5. The Relative Dutys of Husband and Wife By Mr. Edward Bury Min. of the Gospel Death improved Immoderate sorrow reproved By Mr. Edward Bury A most familiar explanation of the Assemblies shorter Carechism in which their larger Answers are broken into lesseparcels thereby to let in the light by Degrees into the mind of the Learners A sure Guide to Heaven Both by Joseph Allein Advice to an only Child or Excellent Councel to all young Persons A Saint indeed Or the great work of a Christian opened and applyed from Prov. 4.23 A Token for Monrners Divine Conduct or the Mystery of Providence These three last by John Flavel Minister of the Gospel Ornaments for the Daughters of Zion Or the Character Happiness of a Vertuous Woman By Cotton Mather Calamy's Godly Mans Ark or City of Refuge in the day of his Distress The Day of Doom in Verse Mead's Almost Christian or the False Professor Tryed Cast Invisible Realities demonstrated in the Holy Life and Triumphant Death of Mr. John Janeway Fellow of Kings Colledge in Cambridge An Account of the Life and Death of Mr. Philip Henry Min. of the Gospel near Whitchurch in Shrophire who dyed June 24. 1696. Recommended by Dr. Bates Vincents Explanation of the Assemblys Shorter Catechisme Redemption of Time the Duty and Wisdom of Christians in evil days By John Wade Minister of Hammersmith A Brief Concordance to the Holy Bible in a new Method By Samnel Clarke M. A. A Short and Faithful History of the Rise and Progress of the late War Singing Psalms Vindicated from the Charge of Novelty In answer to Dr. Russel Mr. Marlow c. Scripture Light about the Gospel Ordinance of Baptisme Much in a little An abstract of Mr. Baxters plain Scripture Proof for Infants Church Membership Some brief Directions for improvement of Infan Baptisme By W. Bagshaw Improveableness of Water Baptisme By Dr. Collinges Burkit of Infant Baptisme Scripture Warrant sufficient for Infant Baptism By G. Firmin Infant Baptism of Christs appointment by S. Peâ—to A Dialogue about Infant Baptisme By Dr. Gilpin FINIS