trespassed against thee go and tell him his fault between thee him alone Mat. 18.15 Now here is their sin speak of it they will but loth they are to have it known it came from them Pray neighbour speak not of it bring not my name in question I would not be known to be the Author of this report if this be spoken openly and before many then it is called by the name of backbiting Psal 15.3 if it be secretly spoken then it is called whispering such a one would not seem a slandrer though he well deserves the name Austin caused these verses to be written over his Table Quisquis amat dictis absentum rodere famam Hanc mensam vetitam noverit esse sibi Whoso delights the Absent to disgrace Austin Let that man know that here he hath no place Whispering and revealing of secrets is usually the cause of much strife and contention among men A whisperer separateth chief friends The whole Duty of Man part 13. Pro. 16.28 This sort of slanderer is of all other the most dangerous for he worketh in the dark ties all he speaks to not to own him as the Author so that whereas as one observeth in the publique accusations the party may have some means of clearing himself and detecting his accuser here he shall have no possibility of that Aquin. 2 da 2. de quest 74. Christop Cart Exposit Psalm 15.3 the slander like a secret poison worketh incurable effects before ever the man discern it Aquinas makes whispering another kind of sin distinct from backbiting but as one well noteth they differ onely as Genus and Species backbiting being more general then whispering for every whisperer is a backbiter but every backbiter is not a whisperer 4. When men speak against their Neighbours not unto those that may cover their infirmities with the mantle of love or do any thing toward the reclaiming them but unto those that will blaze them abroad to their infamy it is lawful to speak of mens faults behind their backs to those that have authority over those of whom we speak this is no backbiting those that were of the house of Cloe declared unto Paul the contentions and divisions that were among the Corinthians 1 Cor. 1.11 they do not tell what they hear of them abroad to hurt them but they tell it to the Apostle who watched over them for the good of their souls and he tells them of it and gives them good counsel telling them also whence he understood of this their miscarriage and this he doth for their good and they that do otherwise are guilty of these sins before the Lord Grace will teach and Religion will command a man to speak nothing to â—ay against his neighbour except unto those that may labour to promote his good did men make Gods word their rule much of this Tongue evil might through Gods grace be prevented 5. When men speak evil of others though for the matter true yet have not their hearts so affected with it as they ought as when a man pleaseth himself with it and is tickled with delight at it but hath no bowels of compassion towards the body or soul of him of whom he speaketh this is a sign of a very evil heart we ought to deal with the sins of our neighbours as with their wounds not please our selves with them but consider them with relenting hearts toward them 6. When men speak of the sins of others with all the aggravations of them and are not content once or twice to mention them but go on in a continued course of reproaching them more and more this is a sign of a bad heart Yet in some cases which being wisely considered we may speak what we know of others though it be evil that we know of them and yet not be guilty of this sin of slandering as when we are by some that have good ground to enquire after such and such of our neighbours desired to relate what we know of them in such a case we may witness the truth concerning them before a Mrgistrate or any person justly desiring it or when it is so that our silence may be an occasion to deceive others or prejudice others we may inform them lest their specious pretences of Religion may deceive them the scripture alloweth in sobriety and moderation to give an Item to undeceive those that are in danger to be deceived thereby SECT 2. The greatness of this sin shewed in four things NOw in the next place The backbiter is like a Butchers Cur whose lips are alwaies bloody with the slaughter of some Beast or other to deterr you from this sin and that you may see the danger of it consider 1. This is one of those sins that is most abominable in the sight of God Prov. 1.16 19. As a lying tongue and false witness that speaketh Lies so he that soweth discord among his brethren are things that the Lord hateth and he sheweth his hatred of it by his frequent forbidding of it in his word Thou shalt not report a false tale Exod. 23.1 Thou shalt not go up and down as a Tale bearer among thy people Lev. 19.16 and see how God esteemeth of such persons he joyneth his prohibition of it with that of murder as in the next words is evident neither shalt thou stand against the blood of thy neighbour The backbiter is a man-slayer and God esteems of him as no other then a murderer 2. God denounceth a curse and strange punishments that he will bring upon those that are slanderers of others Cursed be he that smiteth his neighbour secretly Deut. 27.24 This was one of the curses that was to be read by the Levites in the hearing of all Israel under the Law and all the people were to say Amen And albeit such men may pretend an interest in Gods Covenant yet he tells them plainly they have nothing to do with his Covenant and as they make no bones of tearing the names of others by this sin of the tongue so the Lord will tear them in pieces and none shall deliver them Psal 50. from ver 16. ad finem He speaketh to those that brought their sacrifices before him and thought highly of themselves from their interest in the Covenant but verses 19 20. you may first read their sinne Thou givest thy mouth to evil and thy tongue frameth deceit Thou sittest and speakest against 〈◊〉 brother thou slanderest thine own â—â—thers son then read their punishâ—ent ver 21 22. But I will reprove â—ee and set thy sins in order before â—ee Consider this all ye that forget â—od i. e. Ye that are apt to forget â—ods word by falling into these sins â—ast I teare you in pieces and there be â—one to rescue you In Psal 140.9 God threatens strange punishments â—hat he will bring upon them Psal â—40 9 As for the head of those that â—ompass about the Godly the mischief of â—heir own tongues shall
the tongue is set down as a rule for his practice that would enjoy God hereafter and the Psalmist saith Psal 39.1 he would keep his tongue as with a bridle or put a muzzle upon his mouth Chasam obturare claudere obstruere diciturque de oâ—e ac naribus instrumentum quod in ore jumenti ponituâ— ne comedat vel mordeat Lorine in Psal 39.1 Si inter arbores vitesque aretur fiscelis bestias capistrari ne germinum tenera praecipant Plin. nat Hist lib. 18. Ambros Serm. 2. in Psal 108. that he might not offend with his tongue nor do any thing that might unbeseem Religion this course he took and because he found it an hard matter for himself to accomplish he goes to God beseeching him to do it for him Set a watch O Lord before my mouth keep the door of my lips Psal 141.3 This he did saith Ambrose Quia fortasse aliquando aliquid locutus erat incautius because perhaps he had spoken something somewhat unwarily and this is the whole series of his resolution Psal 101. that as he will not allow this sin in himself so he will not suffer it in any about him ver 5 7. This David resolveth to do as a Magistrate and in his own house God under the Law took order that if a false witness did rise up against any man to testifie against him that which is wrong then both the men between whom the controversie was should stand before the Lord before the Priests and the Iudges which should be in those daies and the Judges should make diligent enquiry and if the witness hath testified falsly against his brother then should they do unto him as he had thought to have done unto his brother that the evil might be put away from among them Deut. 19.17 18 19 20. Consider likewise what Solomon gives in charge Prov. 4.23 24. First he begins with the heart the root of all keep thy heart above all keeping then he cometh to the Tongue put away from thee a froward mouth and perverse lips put farre from thee and God himselfe by his spirit gives singular testimony of Job both in the first and second chapters of Job Job 1.22 Job 2.10 that he did not yet sin with his lips it is an hard matter to keep the tongue in order in great calamities yet Job in all that misery did not sin with his tongue he charged not God foolishly CHAP. 3. The point confirmed by 5 Reasons NOw come we to the reasons of the point why he which brideleth not his tongue though he seem Religious yet his Religion is vain Because Gods word which is the Reas 1 true ground of Religion sets rules to order and govern the tongue by and the Lord gives it in charge that those that have Grace in their hearts should have their tongues seasoned with Grace Colos 4.6 seasoned with salt there is the Salt of Holy doctrine Sal doctrinae Sal mortificationis Sal boni sermonis Mat. 5.13 the Salt of Mortification Mar. 9. ult and the Salt of savory speech Prov. 10.20 Prov. 16.23 let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister Grace to the hearers Eph. 4.29 It is said of Christ that Grace was poured into his lips Psal 45.2 and the people wondred at the gracious words that proceeded out of his mouth Luk. 4.22 Our Saviour tells us that for every idle word that men shall speak they shall give an account at the last day and if so then much more for every sinful and wicked word Reas 2 Because God forbids the exorbitances of the Tongue as discovering much corruption if so be you have been taught by Christ as the truth is in Jesus then put off concerning the former conversation the old man which is corrupt c. putting away lying speak every man truth to his neighbour let all bitterness wrath and anger and clamor and evil speaking be put away from you with all malice Eph. 4.22 25 31. and this is commanded to be put off upon this ground because ye have put off the old and put on the new man and the Apostle Peter having spoken of their Regeneration chap. 1. he grounds his exhortation to this duty upon it 1 Pet. 2.1 Wherefore lay aside all malice and envy and all evil speaking Because according to what is most Reas 3 powerful in the heart of man such are the expressions of the tongue what the heart most abounds with that will the tongue most utter if a Treasure of sin be in the heart the tongue will be full of evil and for men to make shew of Religion and yet leave their tongues unbridled this plainly sheweth the vanity of such mens Religion Prov. 10. The wise man sets the tongue of the Righteous against the Heart of the wicked and as one is compared to choicâ— Silver so the other is little worthâ— worth noâ—hing and such a perversâ— tongue shall be cut off Out of the â—bundance of the heart the mouth speaketh Ma. 12.34 The strokes iâ— Musick answer to the Notes thaâ— are pricked in the Rules The Anatomists teach that the heart and tongue hang upon one string and hence it is as in a Clock or Watch when the wheele is moved the hammer striketh so the words of the mouth answer to the motions of the heart Dr. Featly and when the heart is moved with any passion or perturbation the hammer beats upon the Bell and the mouth soundeth Psal 45.1 Reas 4 Rom. 10.10 as one well noteth Though the tongue now and then may prove a false glass yet it is then when it maketh shew not of the worse but of the better as false glasses do commonly make men seem fairer than they are not fouler Stock Exposit in Malac. 1. Because when there is much sinne manifested in the tongue it clearly sheweth that there is little grace in the soul The Apostle James 3. from ver 6. ad 12. sheweth that though the tongue be a small member yet 1. There is a world of iniquity in it and for the variety of sin in it he might well say so it is parvum but pravum a member little in quantity but great in iniquity some indeed number 24 others 29 sins of the tongue 2. The Apostle saith that the sins of the Tongue defile the whole body 1 Cor. 15.30 Evil words corrupt good manners when the earth is broken up and a filthy stench cometh out it argueth there was some dead corps there so when men send out railings cursings blasphemies c. that one is not able to endure these spring from a dead and rotten soul these sins are great spots to Religion the Pharisees found fault with Christs Disciples for not washing their hands before meat Christ tells them that the meat they eat with unwasht hands defiled them not but the things which come out of their mouths as evil
Men often slander others out of a desire of gain to themselves thus Ziba slandered Mephibosheth to get his Lands for himself this is very common in Princes Courts therefore Diogenes advised the Emperour to take heed of two sorts of beasts in his Court that did bite dangerously the tame beast the flatterer and the wild beast the slanderer 3. Envy is also the cause of evil speaking 1 Pet. 2.1 which the Apostle would have to be laid aside and ill Will we say never speaks good of any Men eminent in place or parts are envyed and who can stand before envy herewith the Jews being stirred up against Stephen whose wisdom and spirit they were not able to resist they slanderously accused him as one that had spoken evil of Moses and of God Act. 6.8.9 4. Pride is also the cause of evil speaking pride will scarce suffer a man to speak well of any the proud man is apt to detract and speak evil of all others that he only may be honored and applauded Furthermore the special causes why evil men slander the people of God are these 1. The enmity they bear against the Image and Graces of God in them the lustre of their Holy conversation their eminent parts and piety Euseb Eccl. hist lib. 15. cap. 17. Niceph. Eccl. hist lib. 15. cap. 9. Tripart hist lib. 2. for this cause the wicked Priests slandered Narcissus to Constantius as Eusebius tells us for the same cause the Arians slandered Athanasius as Nicephorus tells us and for this cause was Godly Anastallius slandered also 2. The wicked slander the Godly to discourage them in their profession A slanderous tongue is compared in Scripture to a Razor to a Sword to an Arrow A Razor is keen it takes off every small hair a Sword woundeth at hand and an Arrow further off so doth an evil tongue 3. Because they run not with them to the same excess of riot 1 Pet. 4.4 While Paul was a Pharisee he is chosen out by the Jews as their Champion to persecute the Saints but when he is converted and preacheth the faith which before he destroyed then they cry out against him Away with this fellow from the earth he is not woothy to live the world now is scarce wide enough to afford him a House-room The worst men speak worst in hope to lurk under the blemish of their betters 4. Evil men slander Gods people to hide their own deformities as Josephs Mistress complaineth of his unchaste behaviour when she her self was the wanton solicitress 5. They slander Gods people to stirre up others to do the like as one dog sets many a barking an ungodly man digs up evil and in his lips there is a burning fire 6. Because they know not otherwise how to hurt them Dan. 6.4 as Daniels accusers sought an occasion against Daniel concerning the Kingdom but they could find no occasion nor fault he was so faithfull there was no blame nor fault found in him and when they cannot otherwise hurt him they seek an occasion against him concerning the Law of God and then accuse him to the King telling him that Daniel regarded not the King nor the decree which he had sealed Dan. 6.13 Parisiensis saith that all the poison of the old Serpent is in this sin there is so much venom in it One compareth the slandering tongue to the Frog but that it goes beyond it in vileness of quality A slanderer is like unto a Frog in 4. things Fra. Giacomo Affinati de Acuto Romano 1. The Frog alway abideth in muddy places and troubled waters so the slandering tongue delighteth in depraving his Neighbour and never commendeth any man for the good he possesseth 2. The Frog is bred of the dirt and corruption in the Moorish ground so is the backbiting tongue derived of a putrified heart as also of an erroneous and a perverse conscience 3. The Frog with his horrid voice never ceaseth croaking day nor night and the slandering tongue never wants matter of detraction permitting others to take no rest but alway molesteth them with new devised calumnies and will not let it self sleep lest it should lose time in harming others 4. The Magicians and Inchanters of Egypt could not deliver Egypt from this great Plague of Frogs but only God himself must send them away by Moses and Aarons earnest prayers and even God himself must take away this great plague of the slandering tongue SECT 7. Means to prevent this sin of Slandering NOw in the last place if you would prevent this sin then 1. Take heed of giving ear to such as are guilty of it and that we receive not false tales slanders and ill reports at second hand concerning others this bewrayes lack of love and want of good affection to our brother and an ill disposition in a mans self Prov. 17.4 The wicked giveth heed to false lips and a lyar harkneth to the naughty tongue where the Holy-Ghost gives us two brands of a Tale-receiver a wicked one and a lyar Besides it is a note of evil-minded men not only willingly to speak evil but gladly to hear evil the froward slanderous tongue and the itching ear delight to rub one another the Godly man as he reproacheth not with his tongue so he taketh not up a reproach against his neighbour Psal 15.3 A man may have a slanderous ear as well as a slanderous tongue Thou shalt not take up a false report against thy neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nec consentiendo nec loquendo Gloss Interlin in Exod. 23.1 nec falsi rumoris author nec adjutor esto Jun. 19. in annotat Exod. 23.1 neither by speaking or consenting to it neither with our heart to beleeve it or our tongue to utter it Without Jerusalem shall be dogs enchanters c. and whoso loveth and maketh lyes Some are so graceless shameless that they quoin lyes fain them others not altogether so yet if some impudent person buzze some slander into their ears they imbrace it beleeve it entertain it gladly as some pleasurable or profitable thing As a Receiver makes a Thief so the Receiver of tales makes the slanderer if there were no tale Receiver there would be no tale-bearer In theft he is accessany which willingly receiveth stoln goods So here in backbiting he that receiveth the whisperers report is more guilty of his neighbours infamy then the other of felony Detractor cubens auditor uterque diabolum portat alter in ore alter in aure Bernard Nòn minus auribus quam linguâ fugias detractionem nam detractor dum te videt non libentèr audire nòn facile potest detrahere Hieron in Epist for a thief may rob his neighbour of Goods without a receiver but a slanderer cannot rob a man of his good name unless there be one to hear and admit his slanders therefore they are both alike guilty the tale-bearer hath the devil in his tongue and the tale-hearer hath
a wine-bibber cured her in time of that infirmity which Austin therefore calleth Medicinale ferrum a curing weapon this reproaching of her by the Maid-servant was the means through Gods blessing to cure her of this Malady 2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him as that his graces may be tryed thereby that our faith patience meekness humility may be the more apparent Thus David in patience and meekness considereth Gods end in Shimeis railing upon him and lets him alone 3. Consider the example of our Saviour Christ himself his practice was not to render evil for evil but when he was unjustly accused he did as was prophecyed of him not open his mouth again Isai 53.7 It is twice repeated of him and this the Apostle sets down also Who when he was reviled reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 Christ reviled not again partly because reviling is a sin and partly because he suffered as our surety though he had deserved no such shame as we had therefore he holds his peace not only from reviling but many times from just apology confessing our guiltiness by his silence as One well noteth if we would be accounted members of Christ let us walk as Christ walked 4. Consider the example of Michael the Arch-Angel when he dispued with the Devil about the body of Moses Jude ver 9. he contended with him yet durst not bring any railing accusation against him but said only The Lord rebuke thee Michael had to do with the worst of creatures and in the best cause by the appointment of God yet he raileth not at him but commits his cause to God If he in the cause of God durst not do it shall any Christian dare to do it in his own cause no the Scripture teacheth us 1. Silently to bear what reproaches are cast upon us So doth Moses when Aaron and Miriam chide with him Numb 12.3 he held his peace he saw their passion and knew if he should break out into passion also he should sin against God as they did against him So David I was dumb with silence saith he I held my peace Psal 39.2 when it may be he was reproached by them for so doing 5. Grace will teach a man in such a case instead of answering them in the like language to go to God and spread our case before him this doth Job chap. 16.20 My friends scorn me but mine eyes pour out tears to God So Nehemiah while the enemyes scoff he prayeth Hear O our God for we are despised Nehem. 4.4 therefore spread thy case before the Lord and intreat him to plead for thee and to cleer thine innocency and make them to see their sin and humble them for it and sit them receiving pardon at his hands hereby we shall shew our selves to be true Christians and such whose Religion is not vain CHAP. XVII Rules laid down for the better ordering the Tongue LEt us now look to it that Rule 1 our speech be not only not sinful but that it be good he that forbids lying requireth truth to be spoken The mouth of the righteous speaketh wisdom and his tongue talketh of judgement the law of Goâ— is in his heart none of his steps shall slide Psal 37.30 31. Where the law God is in the heart and the love of it in the soul it will be known by Gracious speeches The wise man gives this as a mark of one truly good The lips of the wise disperse knowledge but the heart of the foolish doth not so Prov. 15.7 The Metaphor is taken from seeds men that scatter and disperse their seed that so it may come up and bring forth fruit So a wiseman soweth instruction that it may do good the heart of the foolish is opposite to it to shew that it is the Forge of all evil whatsoever therefore there is no good in the mouth of such a man When St. Paul forbids corrupt communication to proceed out of our mouths he enjoyneth that what we speak be good to the use of edifying that it may Minister grace unto the hearers Eph. 4.29 that thereby we may do good not only to our selves but also to others and Colos 4.5 6. he requireth us to walk in wisdom to them that are without and to let out speech be alwayes with grace seasoned or poudered with salt so to carry our selves in our speeches to others that we may win them to Holiness this is to walk wisely to them that are without for if the tongues of those that profess Religion are as loose and bad as others this will make them take offence at our profession let us then shew our selves to be of another spirit and if we would rule our tongues aright according to Gods word let our speeches be such as are for the matter good and suitable to the will and mind of God revealed in his word this is the ground why the mouth of the righteous speaketh wisdom because the law of God is in his heart and he brideleth himself in whatsoever is forbidden in the word of God Rule 2 The matter that we speak must be to the edifying of our selves and others there is an edifying in sin and so men make on another more like the devil but it is not this that is meant but an edifying one another in grace in our most holy faith and in the wayes of God We must please our neighbour for his good to edification Rom. 15.2 as in direction counsel exhortation to that which is good Let us consider one another to provoke to love and to good works Heb. 10.24 not forsaking the assembling of our selves together c. but exhorting one another Consider what was spoken of the dayes of the Gospel Zech. 8.21 The Inhabitants of one City shall go to another saying Let us go speedily to pray before the Lord to seek the Lord of hosts I will go also Here is not one inviting another to a Stage-play to a Stewes to the Ale-bench but to the congregation of the Lords people to the house of God and this doth every man by his own example for saith he I will go also Now if we live in such times where Religion is spoken against men think it vain to serve the Lord yet then should we be careful of giving men counsel and exhorting men to these dutyes Malach. 3.13 We may observe that those that are apt to let loose their tongues to speak against God yet are loth to be known to be such or to be accounted so when God laies it to their charge your words have been stout against me yet they say what have we spoken so much against thee they are no such men not so ill-bred as to speak against God but in such a time as this you may see what
Every kind of Beasts and of Birds and of Serpents Some Roman Emperours have had some wild Beasts to run and draw in their chariots other Princes have had Lyons made so tame that they would play with them as with Spaniels or Beagles A Tigre was sent from India to Anastasius that was so tame that a boy might lead him in a stâ—ing the birds and fouls of the air are tame in like manner as the Crow the Pie the Raven the Hawk the Vulture the Pigeon the Parret Some birds will sit on a mans fist and eat out of his hand and come at the lure of him that keeps them yea serpents and creeping things have been tamed some have carried Snakes without danger in their bosoms but the tongue of man who can tame and things in the sea is tamed and hath been tamed of mankind but the tongue can no man tame Jam. 3.7.8 Whence St. Augustine hath this meditation Man saith he tameth the beasts but tameth not his tongue he tameth the Lyon but is not able to bridle his tongue he himself tameth other creatures but cannot tame himself he tameth that which he feared and that he may tame himself he feareth not that which he ought to fear the horse doth not tame himself the Lion doth not tame himself the Elephant doth not tame himself but that the Oxe Horse Lion Elephant may be tamed Man must be sought unto and God must be sought to that the tongue of man may be tamed therefore he that would speak well let him pray well By the use of such means as these and Gods blessing upon them we may get strength and power against the sins of the tongue You now see that all shews of Religion are vain if there be not a due care of the tongue you see likewise how many sins there are of the tongue and the great danger of an unbrideled tongue and by what means you may be enabled to keep your tongues in order Now if any man shall henceforth give way to any of the sins of the tongue their sin will be so much the greater because committed against so many warnings so much light knowledge c. therefore this may perswade us to be the more strict and watchful against it for the time to come and make us to resolve with David that we will take heed to our wayes that we offend not with our tongues Psal 39.1 I have read of one Pambus that went to a friend of his desirous to learn how to keep himself free from sin And that very Text Psal 39.1 was read unto him where David saith I said I would take heed to my wayes that I sin not with my tongue and then he would hear no more saying if I can indeed perform this one verse it is sufficient and when he that taught him that verse blamed him that in six months he came not neer him he answered that indeed he had not fulfilled that verse and living long after being demanded of a familiar friend whether he had learnt his verse he confessed as some say that in eighteen years or as others say that in forty eight years he could not learn that one Lesson The consideration of the difficulty hereof gave occasion to Cato to say that he is next unto God that can bridle his tongue Now he that upon Religious and Holy grounds shall be able to bridle his tongue may from hence have some evidence to his soul of the truth of grace in his heart but the neglect of this sheweth that notwithstanding all specious shews and pretences whatsoever that mans Religion is vain FINIS Books Printed for and sold by Thomas Parkhurst at the sign of the Three Crowns over against the Great Conduit at the Lower end of Cheapside Folio's THe History of the Evangelical Churches in the Valleys of Piedmont By Samuel Morland Esq A Commentary upoâ— the Holy writings of Job David and Solomon that is these â—ive Job Psalms Proverbs Ecclesiastes and the Song of Songs being part of those which by the ancient were called Hagiographa By Jâ—hn Mayer Doctor in Divinity Exemplary Novels A practical Commentary or an Exposition with Observations Reasons and Uses upon the first Epistle General of John By Mr. John Cotton Pastor of Bâ—ston in New-England Quarto's The plain Doctrine of the Justification of a sinner in the sight of God Wherein are handled the causes of the sinners justificatlon By Charles Chauncy Resident oâ— Harvard Colledge in Cambridge in New England God save the King in a Sermon preached the day after his Majesty came to London By Anthony Walker Preacher of the Gospel Mesolabium Architectonicum that is a most rare and singular instrument for thâ— easie speedy and most certain measuring of Plains and Solids by the foot Invented long since by Thomas Bedwel Esquire The Beauty of Magistracy in an Exposition of Psal 82. where is set forth the Necessity Utility Dignity Duty and Morality of Magistrates By the labours oâ— Thomas Hall B. D. and Pastor of Kings Norton and George Swinnock M. A. and Pastor of Great Kimbel An Exposition on the whole Book oâ— Solomons Song commonly called Canticles By Rich. Roboltam A Theatre of flying Insects wherein especially the manner of the right ordering the Bee is excellently desribed by Sam Purchas M. A. Truth brought to light and discovered by Time or an Historical Narration of the first 14. years of K. James The Pastor and Clerk or a debate â—eal concerning Infant Baptism By John Ellis A Wedding-Ring fit for the finger or â—he Salve of Divinity on the sore of Humanity laid open in a Sermon at a Wedding â—n Edmonton By William Seeker Preacher of the Gospel To which is adjoyned the Non-such Professor in his Meridian splendor or the singular actions of the sanctified Christians being the substance of seven Sermons on Mat. 5.47 By the same Author The great loss on Mat. 16.26 By the same Author Meditations Divine and Moral By Henâ—y Tabb M. A. The Psalms of King David translated by King James Wilful Impenitency the grossest Self-murther By the Reverend Wil. Fenner The Rudiments of Grammar the Rules composed of English verse for the greatet benefit and delight of young beginners By James Sherley The Ladies Dispensatory containing the Natures and Qualities of Herbs and Simples useful in Physick Reduced into a Methodical order for their more ready use in any sickness or other accidents of thâ— body Tentations their Nature Danger Cure By Rich. Capel To which is added his Remains Small Octavo's The Gale of opportunity and beloved Discipline By Tho. Froysal Gospel Glory without prejudice to the Law shining forth in Father Son and Holy Ghost for the Salvation of Sinners By Rich. Byfield A glimpse of Gospel-Glory being the sum of several Sermons on 2 Cor. 13.11 By W. Sherwin Sion in the House of Mourning because of sin and suffering being an Exposition on the fifth Chapter of the Lamentations By D. S. Pastor of Vpingham in Rutlandshire A word of comfort for the Church of God By Mr. Tho. Watson Minister of Stephens Walbrook A Plea for Arms delivered in a Sermon at the Spittle on Tuesday in Easter week April 13. 1658. Ibidem Moses unvailed or those Figures which served unto the pattern and shadow oâ— Heavenly things pointing out the Messiah Christ Jesus briefly explained By Wilâ— Guild Minister of Gods Word at King Edward in Scotland A Religious Treatise upon Simeons Song or instruction how to live holily and die happily By T. Woodriffe B. D. Pastor at Kingstand in Herefordshire The Reformation in which is reconciled God and his People or a Catechism unvailing the Apostles Creed with Annotations in which Faith Ordinances and Government are professed as in the Primitive times in opposition to all Errors and Heresies By W. K. Minister of the Gospel The Catechism of Hugo Grotius done into English Benedictio Valedictio or the Remembrance of thy Friend and thy End By Anthony Sadler Twelves The Dangerous rule or a Sermon preached at Clonmel in the Province of Munster in Ireland before the Reverend Judges for that Circuit By S. L. The Womans Glory a Treatise asserting the due honour of that Sex by manifesting that Women are capable of the highest improvement By Sam. Torshel The discovery of the most dangerous dead faith By J. Eaton M. A. and sometime Student in Trinity Colledge in Oxford The dying Fathers Legacy to his living Son Twenty four's Groans of the Spirit or a tryal of the truth of Prayer A Handkerchief for Parents wet eyes upon the death of their Children or Friends FINIS