a Guide who confesseth himself to be blind 2. When he persuades us to believe there is no GOD it cannot but be very fit to ask again Is it safe so to do Or Is it unsafe to do otherwise He cannot assure us 't is safe to believe there is no GOD because he cannot make us know that there is none And he must needs confess 't is not unsafe to believe there is a GOD because it can do no hurt Is it reasonable then to leave the safe way we are already in that we may follow him into another wherein he cannot promise us any safety at all 3. If he would have us to believe there is no GOD 't is not unreasonable to ask him Why would he have us to believe it Or What good will it do either him or us If it will do neither any good Why should he persuade us or we be persuaded to an unprofitable thing There is danger in it and what reason is there to do what we know 't is dangerous to do till we see what good may come of it 4. If he say 't is fit to believe it merely because 't is a truth We must needs ask again How doth he know 't is a truth But yet 't is in vain to ask him this because 't is impossible for him to tell us how he knows it or to know it And therefore we have yet no reason to believe it is a truth because he only calls it so who doth not know that it is so But suppose it were I hope it may be fit to ask him again Is he in good earnest and would he indeed have us to belive it for a truth If he be not willing we should believe it why doth he tempt us to believe it If he would indeed have us believe it would he not also have us behave our selves as men of that belief If not to what purpose are we to believe it If he would have us behave our selves as men that believe not a GOD then may we do what we will and can we may rob his House take his Money defile his Wife and cut his Throat If he deny this let us ask him What is it that can make it unlawful for us to do any of these things What should restrain men from doing any thing they can for their own advantage This is all that the Atheist can gain by persuading men to be of his Opinion That he lays himself at every man's mercy to deal as he will with him and cannot say That man sins that knocks him on the head for his good advice 2. If there be a GOD every one that is VVise will not only think himself highly concern'd to believe it but so to live and behave himself in the world as may be most pleasing and acceptable to GOD. To what purpose can it be tobelieve that there is a GOD or what good can this belief do us if it do not engage us to live as men who are sensible that they have a GOD over them whom they are concern'd to please in all things Certainly if there be a GOD who made us and all things He must needs be concern'd with us and we with Him And as we can expect no good thing but from Him who is the Author and Disposer of all things so neither can we hope to receive any good thing from him if we do not our endeavour to please Him Why should we thinkHe will bless us according to our desire if we be not careful to serve and honour him according to his Will That therefore we may reap the good and benefit of this so necessary a Belief we are to consider well what it is that we believe and what duty that belief must needs bind upon us That which we believe is That there is a GOD and to be GOD is to be the first Cause and Author the Maker Preserver Lord and Governour of the whole World and all things therein the Fountain of all Power and Wisdom and Goodness and therefore the highest Power the greatest Wisdom and the chief Good Now if GOD be all this then it is very easy for every one to see certain duties lying upon us as we are the creatures of GOD which naturally arise from what we believe even from this one point That there is a GOD. 1. GOD being the first Cause Author and Maker of all things He is the very Fountain and Original of all Being and Life Power Wisdom and Goodness All these are in him originally as in the inexhaustible Spring and Fountain and there can be nothing at all of any of these things in the World but what is derived from him neither can any of these be any longer in the world than it pleaseth him All this must needs be very plain to every Understanding If then we will live as men who are sensible that there is a GOD by whom we live and without whom nothing can have either life or being We must needs First have the highest and most honourable Thoughts of GOD the greatest reverence and esteem for him that can possibly be in the heart of man We are not to conceive of him as of one whose excellencies and vertues tho' they exceed those of any other Being whatsoever are yet contain'd within such or such bounds or limits or are at such a degree and no higher but we are to think of him as of one who in the Perfectictions of the Divine Nature is infinitely above all the thoughts of Men and Angels of incomprehensible Glory and Majesty of boundless Power Wisdom and Goodness such as is to be always admired and adored but never to be fully seen or understood We are however to labour every day to know more and more of him that the more we know the more we may admire and love and rejoyce and even be ravish'd with those unconceivable excellencies which to discern more clearly will be our eternal happiness in Heaven Our hearts therefore should be always fill'd with and our mouths should sound forth the praises of GOD every one singing with the holy Psalmist Bless the LORD O my soul and all that is within me bless his holy name Psal. CIII 1. Bless the LORD O my soul. O LORD my GOD thou are very great thou art clothed with honour and majesty Psal. CIV 1. While I live will I praise the LORD I will sing praise unto my GOD while I have any being Psal. CXLVI 2. Let every thing that hath breath praise the LORD Psal. CL. 6. Be thou exalted O GOD above the heavens and thy glory above all the earth Psal. CVIII 5. Blessed be thy glorious name which is exalted above all blessing and praise Neh. IX 5. Secondly It must needs be our Duty to walk humbly before GOD and to abase our selves in his Presence whose eyes are continually open upon us We must always bear in mind that he is our GOD and Maker and we are at best but the work
in the World than now it doth And therefore there never was more need of a Reformation of mens Lives and Manners than now there is But in vain are all Endeavours to that purpose so long as men do not believe that there is a GOD over them to whom they owe a Duty and are accountable for their whole behaviour Till men be convinced of this tho they may possibly by force be kept from doing some sorts of Evil they can never be Reformed or persuaded to be good But if they may once be throughly convinced of this it may also be hoped That they may be persuaded to account it both their Duty and their Interest to live a godly life and as St. Paul speaks Col. I. 10. To walk worthy of GOD unto all pleasing being fruitful in every good work But supposing such Discourses needful yee will some say what need was there of this sceing there are already so many both larger and learneder on the same subject In answer to this I have no more to say but these things First I do very readily and with all due thankfulness both to GOD and the learned Authors acknowledg That there be many both larger and learneder Discourses on this subiect than this is But Secondly even for this very Reason that they are so large and learned they are the less serviceable to that sort of People for whose use this is principally design'd As men of strong Reason and good Learning can make good use of long and learned Discourses and receive much benefit by them So men of weak Understandings and of little or no Learning stand in need of short and plain Discourses such as they can from their necessary Business get time to read and such as reading they are able to Understand For their sake it is that I publish this and therefore have I used as great plainness of Expression in it as possibly I could and yet I am very sure of it no more than is needful to make them understand it No man can deny but such people ought to live Religiously as well as others and therefore ought to be well grounded in the first Principles of Religion And they must be taught in such a way as they are able to learn is we design to teach them any thing and therefore in teaching them we must use both such Arguments and such Language as are not too hard for them or we lose our labour and they all the benefit they should reap by it If this be not enough to excuse me at least for Publishing this Discourse and for Writing it too with so much plainness as if I be not deceiv'd I have done I will only add this That I had rather be blamed for being impertinent by them who either need it not themselves or see not the need that others have of it than bear the rebuke of my own Conscience for not doing what I am verily persuaded to be very needful in the best manner I could do it tho not half so well as another might have done it THE FOLLY OF ATHEISM WE find Wicked men or such as have no Religion by the Holy Ghost himself in Scripture frequently called Fools And how hard soever it may be to make such a fool understand or acknowledg his own Name we are very sure he deserves it because the Spirit of Truth as the Holy Ghost is called Ioh. 16. 13. hath given it him The Man of a wicked Life if he have any thoughts at all of GOD must think either That there is a GOD or That there is none If he thinks That there is a GOD he must needs be a fool for living wickedly and wilfully provoking GOD's Wrath and indignation against himself which he knows himself unable either to withstand or indure If he thinks That thire is no GOD the Holy Ghost by the mouth of David hath told us twice over for our better assurance That he is a fool for that The fool saith he hath said in his heart There is no GOD Psal. 14. 1. 53. 1 And indeed the truth of what He hath told us is as clear to every one who hath Reason and will use it to any good purpose as the Light it self can be to him who hath and will make use of his sight To make this plain to the meanest capacity is my present business and to this end in the first place I desire that these three things may be consider'd in the words of the Holy Ghost which I say contain so clear a Truth 1. What is said There is no GOD. 2. How 't is said In his heart 3. Who hath said it The fool hath said 1. That which is said is this There is no GOD. Doth he who saith this understand what he saith If he do not he is a fool for saying he knows not what Doth he know what the word GOD signifies If he do not he saith he knows not what GOD is He that made the World and all things therein the LORD of Heaven and Earth who giveth to all life and breath and all things in whom we live and move and have our being Acts 17. 24 25 28. This is that which all the World hath ever meant by this word GOD The First of all Beings who is of himself from all Eternity without beginning which gave being to all things that ever were and in which as in the first Fountain is all Being and Life and Power and Wisdom and Goodness Of whom and through whom and to whom are all things to whom be glory for ever Amen Rom. 11. 36. This then is it which is said Tho there be a World yet it had no Maker As much as to say Tho' there be a stately a useful a richly furnished and wisely contrived House yet it had no Builder Tho' there be many things yet was there no first Cause of their Being Tho' all things are disposed in a very wonderful wise order yet was there no wise Orderer of them We Men who were not always came into this World no body knows how We are provided for here no body knows by whom We are dayly going hence no body knows whither We have no Maker to whom we owe our being no Owner whose we are no Preserver whom we are to thank for any thing no LORD or Governour whom we are to obey to whom we must be accountable whose favour or displeasure we need to regard We may do what we will with our selves and all we can to any other whether it be good or hurt We may get whatever we can by any means for our selves and from others we may do what we will with it when we have got it All Religion is a vain thing and Civil Government is but a crafty contrivance of Men. We are under no Laws but such as we please to make to our selves Who is Lord over us Psal. 12. 4. This is it that is said in saying There is no GOD. And surely there does
Countrey by Cyrus The Succession of the Four Famous Monarchies in Daniel The Coming of our Lord JESUS and his Sufferings The Final Destruction of the Temple and of the whole Iewish Nation And these things with many more there foretold have been undeniably fulfilled And is not this a demonstration that these mens Prophecies were GOD's own Word Let them bring forth their strong reasons saith GOD by his Prophet and shew us what shall happen Let them shew the former things what they be that we may consider them or declare us things for to come Shew us the things that are to come hereafter that we may know that ye are gods Isa. XLI 22 23. Tell ye and bring them near let them take counsel together Who hath told it from that time Have not I the LORD And there is no GOD else besides me Isa. XLV 21. I am GOD and there is none like me declaring the end from the beginning and from ancient times the things that are not yet done saying My Counsel shall stand and I will do all my pleasure Isa. XLVI 10 11. 3. This Word hath been deliver'd with Miracles to confirm it which are the Works of Divine Power only We know that it is not in the Power of Man or of any thing else but of the Great GOD of Nature and LORD of the World to alter any thing in the Course of Nature to do things which exceed the Power of Natural Causes or to make things act quite contrary to their Natures When therefore we see such things done we must acknowledg a Power above all Natural Power whereby they are done Yet is it as certain as History and Observation can make it that such things have been done and by those very men from whom we have what we call the Word of GOD. Indeed all things in the World from the greatest to the least are truly wonderful to us as being far above not only our Skill to imitate but also our Reason throughly to understand yet we call not all things Miracles Only such things as rarely happen and not according to the ordinary course of Nature are accounted Miracles As when the Fire refuseth to burn those that are cast into it when the Water divides it self and stands up like two walls on each hand to let men pass through it on dry ground when the Sun stands still in Heaven and doubles the length of the day When men without any Medicinal Art or help by a touch or a word only either take away or restore sight hearing health and strength dispossess Devils command Winds and Seas take life from the living and give life to the dead These things above the power and contrary to the course of Nature are Miracles And these with others many have been done Not indeed every day and ordinarily for then would they have been disregarded as common things and cease to be Wonders Not secretly neither nor in some close corners only for then few could have witnessed and fewer would have believed them Neither yet were they done upon any slight or trivial occasion for then would they have been look'd on only as Casualties and odd Chances But they were done rarely to encrease the wonder yet openly to gain belief and upon special and weighty Occasions that the Cause might be more noted They who did them own'd that it was GOD who extraordinarily enabled them and that not for their sakes but for his own Glory and in confirmation of the truth of what he had sent them to teach In a word all was to make GOD known unto men and to persuade men to seek their happiness in him By such Works did GOD bear witness to his own Word And every one but a Fool will say Blessed be the LORD GOD of Israel who only doth wondrous things Psal. LXXII 18. Thou art great and dost wondrous things thou art GOD alone Psal. LXXXVI 10. Understand ye brutish among the people and ye fools when will ye be wise Psal. XCIV 8. Whoso is wise and will observe these things even they shall understand the loving-kindness of the LORD Psal. CVII 43. 3. The Success which the Doctrine contain'd in the holy SCRIPTURE hath had has been such as none but GOD alone could give it If the Men who wrote these Books we speak of had not given great satisfaction to the World that they spake from GOD how came the Doctrine which they taught to gain belief How came it so to take root and grow and spread as it hath undeniably done Why have not its Enemies the Wise-men of this World after so much straining of their Wits and using all their Art and Policy to that end been yet able to convince men of its solly vanity or falshood Why have not all the Mighty Powers on Earth bending their whole force against it been able to suppress and stifle it Whatever Stratagems the Devil or Man could invent have been made use of to this purpose Iews and Gentiles conspired together to crush it in the Egg. The Heathen raged and the people imagined a vain thing The Kings of the earth set themselves and the Rulers took counsel together against the LORD and against his Anointed saying Let us break their bands asunder and cast away their cords from us As David prophesied of them Psal. II. 1 2 3. The Kings of the Earth have persecuted this Religion with Fire and Sword The Lusts of mens hearts rise up in open war against it continually Yet hath it taken root and flourish'd it has conquer'd and made the most wonderful change imaginable in mens hearts and lives This success it has had not among a few simple ones easily deceived but among the most learned and understanding and judicious And what can this be imputed to but to the light and power of Divine Truth Indeed by its own light men may easily see all things in it which can be proper to commend it to all who think fit to be govern'd by Reason as all but Fools do If it be said That Idolatry is yet reigning over the greatest part of the World and the foolish Religion of Mahomet hath had very wonderful Success and hath triumph'd over and quite extinguished Christianity in many places so that the least part of the World is at this day Christian And therefore the Christian Doctrine gains little credit by its success in the World In answer to this we say these things First Whichsoever of these Religions Heathenism Mahometism or Christianity prevail most or be thought truest yet is it true still That all the World is of some Religion and owns a GOD. And therefore this is noObjection against what we at first undertook to prove That there is a GOD Only it may seem to weaken one of our Arguments whereby we would prove this But indeed it doth not weaken it at all For secondly We are now only proving that our Scripture is the Word of GOD and this is but one of the many
from it As GOD commanded and they were created so he hath established them for ever and ever he hath made a decree which shall not pass Psal. CXLVIII 5 6. They continue this day according to his ordinance Psal. CXIX 91. Now as the constant orderly course of all things in nature shews that there is an Infinite Wisdom and Power that put them into this order and fixed them in this course keeping and continuing them ordinarily in it So when sometimes and upon very remarkable occasions this ordinary course of Nature is changed and things are done above the power and quite contrary to the course of Nature and moreover when the wisest counsels and most hopeful endeavours and the most likely means such as rarely fail and in all appearance and reason should succeed well are all on a sudden blasted and quite disappointed and not only so but produce the quite contrary to that for which they were design'd and all this by reason of some invisible power which no â—an can discern or by such weak opposition as none could imagine likely to prevail What can we think less but that there is an over-ruling Providence of GOD who alway holds the Rains in his own hands and doth whatsoever he will both in Heaven and in Earth It is easie to observe that when Wickedness is grown up to a very extraordinary heighth in a Nation or Kingdom though that Nation abounds in Policy and Strength and in all things that seem to promise success and persuade to security yet all on a sudden when there seems least cause of fear by some extraordinary unlook'd for Judgment it is brought to utter ruine and destruction And on the other hand When a good and religious People are oppress'd by Tyrants and assaulted by most potent Enemies and hemm'd in on all sides with seemingly inevitable dangers so as they sink into despair and look for nothing but being swallow'd up of those who hate them all on a sudden when they could see no reason to hope for any such thing the threatning Cloud flies over them and rains down vengeance on their Enemies and the Sun shines forth on them brighter than ever Who can conclude less than that the hand of GOD is in all this Now both Histories and Experience have furnished us with Examples of such thiâ—gs as these and he must be of a very obstinate humour that is not convinced by them How easie especially is it to observe in the sacred History of the Bible GOD's wonderful and extraordinary both Iudgments and Mercies both towards whole Nations and also private Persons and Families Enough there is of this kind to assure us That 't is GOD that changeth the times and the seasons who removeth Kings and setteth up Kings Dan. II. 21. That against him there is no wisdom nor understanding nor counsel Prov. XXI 30. That he turneth rivers into a wilderness and water-springs into a dry ground a fruitful land into barrenness for the wickedness of them that dwell therein He turneth the wilderness into a standing water and dry ground into water-springs and there he maketh the hungry to dwell that they may prepare a City for habitation Psal. CVII 33 c. He brought in a flood upon the world of the ungodly â—nd saved Noah the preacher of righteousness He turned the Cities of Sodom and Gomorrah into ashes and deliver'd just Lot 2 Pet. II. 5 6 7. He shew'd his signs and his wonders in the land of Egypt and brought forth his people Psal. CV 27. He led them through the depths of the sea and drowned their enemies The earth open'd and swallow'd Dathan and covered the Congregation of Abiram A fire was kindled in their company the flame burnt up the wicked Psal. CVI. 9 c. The Sun stood still and the Moon staid until the people had avenged themselves upon their enemies The Sun stood still in the midst of heaven and hasted not to go down about a whole day Josh. X. 13. The Walls of the City Ierico fell down when at Ioshuah's command the People shouted Iosh. VI. 20. The Angel of the LORD went out and smote in the Camp of the Assyrians an hundred fourscore and five thousand 2 Kings 19. 35. What should I say more but as the Apostle Heb. XI 32. The time would fail me to tell of Gideon and of Barak and of Sampson and of Iephtha of David also and Samuel and of the Prophets Who through faith subdued kingdoms obtained promises stopp'd the mouths of Lions quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valiant in fight turn'd to flight the Armies of the Aliens In a word The LORD is known by the judgment which he executeth the wicked is snared in the work of his own hands Psal. IX 16. So that a man shall say Verily there is a reward for the righteous verily he is a GOD that judgeth in the earth Psal. LVIII 11. And now after all this I hope it is abundantly manifest that the Atheist being confident that there is no GOD makes himself confident in a matter wherein all the reason in the world is against him and against all the Evidences that can be given of what he denies how true soever it be It cannot therefore be thought needful any otherwise than thus to shew that he hath no reason at all for his confidence For when all reason appears against one's Opinion 't is most certain there can be no reason for it All that he can say for himself is but this That there appear to him some Difficulties in the Belief of a GOD which he cannot conquer And doth he not meet with as many and as unconquerable difficulties in the denying of a GOD If he do not 't is only because he hath no mind to see them for I am sure all the wisest men have met with such But if it be as the Atheist pretends more difficult to believe that there is a GOD than to believe there is none or than barely not to believe there is how comes it to pass that the generality of mankind hath always believ'd it How is it that nothing seems more natural and easie to most men than to believe it and nothing more hard and against Nature than to conceive how it should be otherwise Why hath no Atheist by propounding and demonstrating these Difficulties been able hitherto to dissuade any considerable number of men from believing this Can the Atheist give any rational account how this world could be as it is or how he himself came to be what he is if there be no GOD If he can why hath he not in so many Ages of the world let men see that he can Why have so few receiv'd any satisfaction from what he hath said to that purpose Surely it must be because men find many more Difficulties in believing that he speaks reason or in perceiving that he gives any reasonable account of things
and prosper What 's that to us GOD is but doing his pleasure with his own Have we not all and more than is our due And hath not he whose own are all things a right to distribute them as he pleaseth Hath GOD given others any thing that was ours And is it not of his free and undeserved Gift that any thing is ours Fret not thy self because of evil doers neither be thou envious against the workers of iniquity Psal. XXXVII 1. Rest in the LORD and wait patiently for him fret not thy self because of him who prospereth in his way because of the man that bringeth wicked devices to pass v. 7. But wait on the LORD and keep his way v. 34. What have we to do to murmur at GOD's disposing of his own Do we suffer evil things Why should we not if it seem good unto GOD Are we not his And may he not use his own as he will What ever the evils be or by whomsoever they are brought upon us we are to submit with patience No instrument could hurt us if he did not permit it and may he not permit what he will to be done to his own Are we rob'd or spoyl'd let us say The LORD gave and the LORD hath taken away blessed be the name of the LORD Job I. 21. It is the LORD let him do what seemeth him good 1 Sam. III. 18. Whatever befals us let us say Behold here I am let him do to me as seemeth good unto him 2 Sam. XV. 26. I was dumb and opened not my mouth because thou didst it Psalm XXXIX 9. Is our present Condition scanty uneasy unpleasant unsuitable to our minds What are we that we should think to chuse for our selves this or that condition of life which we think best who are not our own neither can chuse whether we shall live or die Is not our Condition whatever it be better than we deserve And is it not of GOD's chusing for us And is it not fit he should place his own Goods in his own House where and how he pleaseth Have we not all that we have right to have when we have what it pleaseth GOD to give us And are we not in the condition we should be in when we are as it hath pleased GOD to dispose of us Shall the clay say to him that fashioneth it what makest thou Isa. XLV 9. Shall the thing formed say unto him that formed it Why hast thou made me thus Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour Rom. IX 20 21. Having food and raiment let us be therewith content 1 Tim. VI. 8. Yea this is our duty to learn in whatsoever state we are therewith to be content Phil. IV. 10. 3. If there be a GOD who made both us and all the world then is he our LORD and the Governour of all the world As he alone by reason of his infinite Power Wisdom and Goodness can be thought fit to rule the world so can he not have a more absolute Soveraignty over it or Right to govern it than that which is founded in Propriety nor any Propriety more sure and unquestionable than that which ariseth from Creation or his making all things of nothing Therefore The LORD hath prepared his throne in the heavens and his kingdom ruleth over all Psal. CIII 19. It is then our duty to be subject to his Laws and Government in all things To submit to his Providence in ordering all the Affairs of the world and to approve of all his wise Dispensations whatever changes or alterations he makes in States or Kingdoms To obey all his Laws and apply our selves diligently to the learning of them that we may frame our whole lives by them It must needs concern us to be in the fear of the LORD all the day long Prov. XXIII 17. To stand in awe and not sin Psal. IV. 4. Again If GOD be our Governour it must be our duty to trust to his Government and rejoyce therein For how can we be safer or happier than to be under the Government and Protection of infinite Power Wisdom and Goodness The LORD reigneth let the earth rejoice let the multitude of the Isles be glad thereof Psal. XCVII 1. Let us be careful for nothing Phil. IV. 6. Neither take thought for the morrow Mat. VI. 34. but trust in the LORD and do good so shall we dwell in the land and verily we shall be fed Psal. XXXVII 3. The LORD will bless the righteous with favour will he compass him as with ashield Isa. V. 12. 4. If there be a GOD who is the first Cause of all things he must needs be the Fountain of all Blessedness and the chief good no good thing can be expected but from him alone and all our happiness must consist in his favour and love And therefore The whole desire of our Souls should be to continue in his favour and to have his love Nothing should be so much our study and endeavour even all the days of our life as how in all things to please him and to do such things only as we know to be most acceptable to him Next It must certainly be our duty to love GOD above all things for 't is most unnatural not to love that best which is best in it self and doth us most good It is therefore our duty to love nothing more than GOD nothing so much as GOD nothing but in Subordination or in Relation to him That is nothing but what GOD allows us to love and so as for the love of GOD we can any time be willing to part with it nothing but what may help us the better to love GOD and nothing that abates our love to GOD. We are to love GOD in all the things we love because nothing hath any loveliness but what is from GOD. And because GOD is the chief good we are to be content with GOD whatever else we want and whatever else we have never to be satisfied with it or to make account that we have any thing at all whilst we can find no good ground to hope that GOD is our GOD and that we are in his favour And Finally Seeing GOD is the Author of all Goodness we are on all occasions most humbly to address our selves to him in Prayer for a supply of all our wants of what sort soever and to return him our daily Praise and Thanks for every good thing we enjoy He that doth not thus behave himself towards GOD is no better for believing that there is a GOD neither whatever he may pretend shall he easily persuade any considering man that he believes any such thing FINIS Books Published by the Reverend Mr. Elis. A Letter to a Friend Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first letter to Mr. G. 4to The Reflecters Defence of his Letter to a Friend against the furious Assaults of Mr. I. S. in his Second Catholick Letter in four Dialogues 4 to The Protestant Resolv'd Or A Discourse shewing the unreasonableness of his turning Roman-Catholick for Salvation 4 to Religion and Loyalty inseparable A Sermon Preached at the Assizes held at Nottingham Septemb. 5. 1690. 4 to The Necessity of Serious Consideration and Speedy Repentance as the only way to be safe both Living and Dying 8 vo The Lambs of Christ sed with the Sincere Milk of of the VVord In a short Scripture-Catechism 12 s A Practical Discourse concerning Death 8 vo The Fifth Edition A Practical Discourse concerning a Future Judg ment 8 vo Both by William Sherlock D. D. Dean of St. Pauls Master of the Temple and Chaplain in Ordinary to Their Majesties The True Effigies of his Grace Iohn Lord Archbishop of Canterbury Engraven from an Original lately Painted by Mrs Mary Beal by Robert White on a large Sheet of Paper Price 12 d. All Printed for William Rogers