of Justice and of mercy it is as possible that God should be merciful to a man that he sendeth to hell as to be just to a man that he giveth salvation unto these two can never stand together revenging Justice and saving mercy for the Lord vouchsafeth salvation that his mercy may be glorified and not his justice so that mercy cometh not from the hand of Justice but of mercy Again in that the Apostle saith that God declareth the riches of his mercy to the Elect hence I might note That Gods grace and mercy vouchsafed unto his chosen it is full and perfect fulnesse of mercy and perfect mercy when God forgiveth the sins of his chosen he forgiveth them not in part or by the halves as the Papists teach that God forgiveth the sinnes of his chosen in respect of the eternal punishment but he leaveth the Temporal punishment for them to do penance for in the time of Lent whereas God doth give unto his children full and perfect remission full and perfect Justification full and perfect glorification Heb. 7.25 He is able perfectly to save all that come unto him saith the Author to the Hebrewes not to give a half salvation but a full salvation but to passe from that And in the last place observe we that the Apostle affirmeth it of Gods chosen that they are vessels of mercy prepared unto glory that is God in his eternal decree hath ordained them to everlasting glory so that hence I might shew that some particular persons amongst men are appointed of God to salvation in heaven but that I have often met withal and therefore passe by it but hence we may truly take up this Observation That life and glory and happinesse in heaven it cometh unto Gods chosen in time Doctrine most freely from the free grace and mercy of God without any merit or desert of theirs at all it was prepared for them and they for it before they had a being and before the world was Matth. 25.34 Come you blessed inherit a Kingdome prepared for you before the world was or from the beginning of the world saith our Saviour and this truth the Scripture saith in Ephes 2.8 by grace yau are saved and that not of your selves it is the gift of God and in Titus 3.5 Not according to the works of righteousnesse that we have done but according to his mercy he hath saved us still running upon the free grace and mercy of God in Luke 12.32 Fear not little flock saith Christ it is your Fathers pleasure to give you a Kingdome it is the free gift of your Father without any of your deserts And also in Rom. 6.23 the Apostle having said the wages of sin is death then presently he subjoyneth unto it not as the sequel of the Text doth require as the Remists themselves do confesse in their Annotations he saith not the wages of sin is death and the wages of holinesse is salvation but he changeth the term saith he the wages of sin is death but the gift of God is eternal life thereby evidencing that the eternal life and salvation of the godly in heaven it cometh freely without any merit or deserts of theirs at all and hence it is that eternal life in heaven it is called in Scripture an inheritance in Coloss 1.12 giving thanks that he hath provided for us an inheritance 1 Pet. 1.4 an inheritance immortal and undefiled Now who knoweth not this that an inheritance cometh to a child from the father out of the mere love of the father when the child it may be is not born and cannot do any thing to merit it so the inheritance of heaven being prepared for the godly and they for it it must needs come from the grace of God And the Reason Reason and ground of this is because that the whole glory of this may be unto the Lord the Lord will have the glory in the salvation of his chosen in Ephes 2.9 you are saved by grace through faith not of works lest any man should boast and brag of it that he brought something to his salvation Now this being so it meeteth directly with the opinion of our adversaries the Papists Vse those of the Antichristian Synagogue of Rome it quite over turneth their opinion in that they hold teach that life and glory in heaven belong to such as are first of all justified by Christ as admitted for the merit and desert of their own good works and it belongeth to them for the merit of their own good workes Now this errour besides the errour in the ground of it supposing a two-fold Justification in the sight of God which can never be proved in the Book of God when God justifieth he justifieth once for all besides this errour in the ground it cannot stand with the truth of God now delivered for if so be life and glory come unto Gods chosen in time most freely then not for their deserts for free gift and due debt cannot stand together with relation to the same subject But say the Papists life and glory in heaven it is called a reward therefore merited To this I answer The Holy Ghost hath taught us to distinguish of reward as two-fold in Rom. 4.4 and that is either of favour or of debt now eternal life is a reward indeed not of debt but of favour But whereas the Papists further reply Christ hath merited that the good works of his Chosen should be meritorious to life and salvation A mere idle shift we find in the Book of God that Christ hath merited for his chosen and died for their sins but we never find he died for their good works to make them meritorious no it is a thing altogether impossible that the best works of Gods chosen should have in them the true and whole nature of merit because they be imperfect and they are stained with sin the best work that a man can do when he hath striven to do his best he must go to God to crave pardon for his imbecility now these two cannot possibly stand together to stand in need of mercy and yet be meritorious Yea let me tell you we must take heed we do not abuse this Doctrine of Vse 2 God and savour it to our destruction and hereupon do as many do cast off all care of good works because they do not merit yet it is our duty to shew unto God our thankfulnesse for his mercy unto us in giving us right and title to heaven and to expresse our thankfulnesse unto him in all holy obedience yea without question we are bound to thankfulnesse for external and temporal good things because we find that the use and comfort of it cometh from God Oh much more are we then to be thankful unto God for heaven and in giving us hope of inheritance in heaven And now because every one will be ready to sooth up himself and to say I hope I shall come to heaven and I am thankful for it
patience and such like And thereby also they do give to us to understand that we are especially to wish and desire the good of the soules of those whom we love and are bound to love that they may have saving grace in their soules and an increase of it here in this life and that they may be eternally saved hereafter in heaven And there is good reason for it Reason Because indeed saving grace here in this life and salvation hereafter in heaven is the most excellent thing that can be desired or enjoyed saving grace in the soul is proper to those whom God loves in special manner and gives it to none but to such as belong to Gods election And it sweetens all other good things of this life and makes them truly comfortable without which they are but accursed vanities and vexations of spirit Eccles 2.11 as the Preacher speaks yea saving grace in the soul yeelds comfort and rejoycing of heart when all other things in this life can yeeld none at all as in the midst of trouble sorrow and perplexity and in the hour of death And therefore doubtlesse saving grace here in this life and salvation hereafter in heaven are the things that we are especially to wish and desire in the behalf of those whom we love and are bound to love But may some say It may be that those whom we love Quest and are bound to love belong not to Gods election Are we bound to wish saving grace and salvation to them I answer Answ That they belong not to Gods election is a secret and unknown to us and we are not to meddle with that we are to follow the Will of God revealed which enjoyns us to desire the good of those whom we love and are bound to love especially the good of their soules even to wish them saving grace here in this life and salvation hereafter in heaven We see then a Duty that concerns us laid before us Vse and we are to take notice of it and to put it in practise it is a duty little thought on or little regarded by many we can many of us wish well to such as we love and are bound to love to our children and friends in respect of their bodies and outward estate we can wish them health and wealth and outward prosperity that they may live in health and may thrive and come forward in the world and may prosper in their outward affaires these things we can wish them out of the strength of natural affection which indeed we are bound to wish unto them that they may so live and so do by the use of all good means But alas here is our failing and fault few there be that make it the earnest desire of their hearts and the chief wish of their soules That their children servants brethren friends and such as they love and are bound to love may have saving grace wrought in their soules that they may come to have saving knowledge of God saving faith and saving repentance and may come truly to fear the Lord. Indeed sometimes men for form and fashion break out and say God give grace to my child to my servants and such like and God blesse them with his grace and God make them his faithful servant which are good speeches but this is but a flash and a vanishing wish it ends with a breath and in speaking of it it is not seconded with a careful use of all the good means as it ought to be Now then know it whosoever thou art thou must especially wish and desire the good of the soules of those whom thou lovest and art bound to love that they may come to saving knowledge saving faith and saving repentance and may come truly to fear God and thy desire must be true sound settled and constant seconded with the careful use of all good means within the compasse of thy place and calling that serve to work saving grace in them as teaching and instructing them counselling them comforting them and praying for them and sending up thy wishes to heaven for them And to help us forward in this duty consider we these two things First If we make it the earnest desire of our hearts and the chief wish of our soules that those whom we love and are bound to love may have saving grace wrought in their soules we are therein like to God himself and we follow his example for thus doth the Lord himself wish to his people Deut. 5.29 Oh that there were such an heart in them or who will give them such an heart as to fear me and to keep all my Commandements alway as if he should have said It is the chief desire of my soul that they had such an heart Secondly If we earnestly and heartily wish saving grace to the soules of those whom we love and are bound to love it is a good evidence that we have true saving grace in our own soules and that we feel the sweetnesse and comfort of it in our own soules For certainly they that find the sweetnesse of saving grace in their own soules Act. 11.23 24. cannot but wish it to others and delight to see it in others they that truly fear God themselves cannot but wish that others did as Paul said to Agrippa Act. 26.29 would to God that not onely thou but also all that hear me to day were both almost and altogether such as I am If then we would be like to God himself and a better example we cannot follow and if we would have good evidence that we have true saving grace in our own souls we must be mindfull of this duty not onely to wish good to the bodies of those whom we love and are bound to love but especially that they may have saving grace in their soules here in this life and salvation hereafter in heaven and carefully use all good means serving to that purpose Let us now go on to further matter offered to us from this Verse For I could wish my self to be separated from Christ for my brethren that are my kinsmen according to the flesh We are further to consider that the Apostle as I have shewed in this wish of his to be separated or accursed from Christ had respect not only to the conversion and salvation of the Jews out of his love to them but he had also therein respect to the glory of God and to the glory of Christ He could have wished himself if it had been possible separated and cut off from salvation purchased by Christ and from all hope of it and to have been damned for ever in hell not onely for the good of the Jews that they might have been converted and saved but also for the greater glory of God and of Christ That God and Christ might thereby have had the greater honour and glory whence we are given to understand thus much and the point further offered to us from this wish of the Apostle is this Doctrine
because we teach this holy truth of God That Jesus Christ in respect of his Godhead is of himself and is equal to his Father even because we teach this fundamental truth they say it is the highest degree of Atheisme and why Because say they common sense teacheth us that he only is the natural son of man who by generation receiveth his nature and substance of his father now say the Papists Bellarminus in prefat lib. 1. de Christo if Christ Jesus receive not his Godhead from his Father but be God of himself as you teach surely then say they he is not the true Son of God the Father and consequently God the Father is not a true Father and so say they by your Protestants doctrine you overturn and cut down the Father and the Son in the blessed Trinity and in this respect your doctrine is hereticall erroneous and tainted with Atheisme To this I answer Here mark how absurd and grosse they are in chargeing this upon us Their foolish conjectures in a matter of great weight and consequence doth plainly appear to be most grosse and most absurd In that in so great a Mysterie as this is the unspeakable and unconceiveable Sonship of the Son of God they would build it upon common sense and make the generation of man to be the pattern of it that as it is in the natural generation of man so it must be in the generation of the Son of God there being a greater difference between these two then there is between heaven and earth In the natural generation of men we know that the child begotten cometh from the Father by propagation but the eternal Son of God cometh not by propagation but by communication of essence and substance yea by communication of his whole essence and substance The eternal God begeteth his Son by communicating his whole essence and substance so that the Father is in the Son and the Son is in the Father and so it is not in the natural generation they are two distinct persons But to answer them more properly and more fully it seemeth that these Cavillers they cannot or they will not distinguish between the Godhead and the Sonship of Christ we hold and teach that the Godhead of Christ is of himself as well as his Father because the Godhead of the Son is not begotten no more then the Godhead of the Father but withall we hold and teach that the Sonship cometh from the Father and Christ is from the Father as he is the second person in the Trinity but as he is God he is of himself God of very God God coequal God coessential together with his Father this we are to hold and maintain and the Popish Cavils are of none effect nor nothing worth being but an idle shift to make application to our selves Is this a truth that Christ Jesus is true God very God as we see it is Vse Oh then how may the Church of God upon this ground comfort it self against all the Malitious and wicked enemies that do oppose it they of the Popish sort they brag of it that they are many that they are mighty they are rich they are great they are up in arms and they will prevail and their Pope shall be upheld say any man what he can to the contrary they will have their Masse their Indulgences Trentals and Dirges and uphold the Church of Rome and advance it in despight of all that say nay Even that Antichristian Whore of Babylon and Synagogue of Rome they will be advanced again in this Land see how fast they hold a lye in their right hand What can they do against the Lord Jesus the Head of his Church who is true God very God the mighty God Esay 9.6 they may oppose him and his Kingdome but can they paralel and match his power they bend their force against the Church of Christ but they shall not prevail for the Church of Christ is knit unto Christ who is the eternal and everliving God of infinite power able with the breath of his mouth to blow all these enemies of the Church of God into hell in a moment the Church of Christ is knit unto Christ and liveth in the life of Christ standeth in the strength of Christ it standeth in the strength of him that is the Creator of all the world can then the enemies of it prevail to the subversion of it they wrestle against heaven and the God of heaven and earth for with him hath the Church combination what then can they do against this bond and knot of unanimity who ever fought against him and prospered did ever any man lift up his hand against heaven and prosper no surely Again this may not onely yeeld matter of comfort to the Church of God in general but to every true member of it in particular the consideration of this that Christ is true God and very God may yeeld matter of comfort to all that in Christ for why they are knit to him who is the ever springing Fountain the tree that blossometh comfort who is able to take them out of his hand neither hell death nor the devil with all his Instruments And further this may chear thee up with this comfort that thou art one with him in whom is found all fulnesse and perfection not onely of power but of grace and mercy and favour and meeknesse and loving kindnesse they are knit unto him who is not only able to help them but willing to help and will never suffer them to perish it is the very argument of comfort which the Lord hath given unto us Joh. 10.30 I and my Father are one in the Verse before saith he none shall be able to pluck them out of my hand then he subjoyneth I and my Father are one one in substance one in power none shall be able to pluck them out of my hand And indeed it is no marvel that the Papists that teach that desperate Doctrine of doubting of salvation that a man cannot have any certain hope of salvation but must live in suspence of it it is no marvel that they teach that Christ Jesus is not God of himself for these two things do well suit and jump together we must doubt of salvation because Christ is not true God of himself a false assertion But let us learn to know that Christ Jesus is very God and it will yeeld us matter of comfort both in life and in death we are knit unto him who is full of power able to defend us against all oppositions he will bring us to the possession or life and glory in heaven even to the same glory in heaven where he is even at the end of the world when all creatures shall have their change then will the Lord Jesus shew his glory and bestow it upon those that are his true members he will suffer none of them to perish so saith the Apostle 2 Tim. 1.12 I know whom I have believed and
only meant of their posterity and off-spring and not of the persons of Esau and Jacob. Answ When God saith unto Rebekah two Nations are in thy womb two manner of people shall proceed out of thy bowels it could not possibly be taken literally and in the proper sense that two Nations should be in her womb then she were a Monster but the meaning is that in her womb there were the Authors and the Fathers of two Nations Esau the father of the Edomites and Jacob the Father of the Israelites and that two Nations shall spring from them so Rebekah her self did conceive of it that it was meant of her two children and therefore she set her affection upon Jacob and not upon Esau and she was marvellous industrious that the blessing should light upon the younger and not upon the elder Gen. 27.6 to the 14. she causeth her son to bring a Kid and informeth him what he shall do and Isaac affirmeth in the 40 verse that Esau should be his brothers servant Rebekah knowing it from the Oracle of God yea the two brothers themselves Jacob and Esau were even so perswaded Jacob was perswaded that the blessing of his father did belong to his person and not his posterity only and Esau was inraged because Jacob was made his lord and he made a servant to him and therefore he threatned the death of Jacob Oh saith he Isaac my father will dye shortly and then I will take away Jacobs life he was not troubled with his posterity which came to passe in the time of David so that this is to be understood first personally and afterward historically in their posterity 750 years after Then thus conceive we the meaning of the Apostle in these two verses When these two children which Rebekah conceived were in her womb and had done neither good nor evil that the purpose of God which he had decreed from everlasting touching the free choyce of some and the rejection of others might be firm and stable not depending upon any works of these two brethren Jacob and Esau but his own free grace calling his elect effectually even then was it said to Rebekah by the Oracle the elder shall serve the younger and the younger rule over the elder and that was fulfilled in their persons and afterward in their posterity But yet further for the clearing of these words Object a doubt remaineth to be removed some may say that the words of God here the elder shall serve the younger do not prove this conclusion that the one should be received to salvation and the other rejected to damnation for why a man may be in poverty may be poor in bondage and in miserable slavery so as that the Turks and others may be lords over them doth it thereupon follow that the one of them is elected and the other a reprobate therefore it seemeth this was meant only of a temporal and outward servitude and not of eternal election and say the Anabaptists the Apostle here doth not write of eternal election and reprobation he treateth of an outward servitude that is one may serve another and be in bondage to another doth it follow the one is chosen and the other rejected Those words of God the Elder shall serve the Younger Answ have not only respect to temporal servitude and dominion the one shall be a lord and the other an underling in respect of outward estate but they had also a spiritual meaning and a spiritual sense and had respect to spiritual things of a heavenly life eternal life and eternal damnation how prove you that Thus Jacob in his own person in outward things was never as a lord over Esau but Esau was rather a lord over him and Jacob his servant yea Jacob doth often acknowledg in Gen. 32.18 20. Gen. 33.8 13 14 15. My lord Esau it is a Present sent to my lord Esau by thy servant Jacob so that Jacob in his own person was rather a servant then a lord yet doubtlesse this did concern Jacobs person as appeareth by the words of Isaac the elder shall serve the younger and the Oracle of God was fulfilled in Jacobs person yet you say Jacob was rather in subjection to Esau 't is true yet it was fulfilled in a spiritual manner in that the birth-right was bestowed upon Jacob therein was Esau made a slave unto Jacob in the time of this life for Jacob was a holy and good man and the birthright conferred upon him and in that respect Esau was an underling and a slave though he was a lord for Esau being deprived of the birth-right was cut off from the covenant of grace the birth-right being a type of adoption and he being deprived of that was cut off from the hope of grace from life everlasting from the heavenly inheritance which was properly and truly annexed to those that had the birth-right now he having lost this and being derived to Jacob he became a slave in his very person though he was a lord and had many Dukes came of him yet Esau a slave a servant in comparison of Jacob and therefore these words of God they had not only respect to temporal Dominions and outward servitude the one a lord and the other a servant which was fulfilled in their posterity but they had a spiritual meaning and had respect to heavenly things that concern eternal life and eternal damnation and do fitly prove the matter of Gods election and reprobation the elder shall serve the younger Come we now to matter of observation And from the general view of this text in that the Apostle here treateth of eternal election and reprobation in particular persons in Jacob as the Elect and Esau as the Reprobate hence we are given to understand thus much Doctrine That Gods electing and appointing of men to life and salvation is only of some men of a certain number of men not of all and onely some amongst men are appointed of God to life and salvation as Jacob was and others rejected as Esau was Gods appointing of men to life and salvation it is of a certain number and others are rejected to reprobation this is proved Joh. 10.3 saith Christ he calleth his sheep by their names and leadeth them forth he is able to know them by their very names and he taketh notice of them in particular and not of others as he saith in the 14 verse I am the good Shepherd I know my sheep and they know me and others know me not Luke 10.20 Christ biddeth the seventy Disciples rejoyce in this that their names were recorded in the Court Rolls of heaven And hence it is that we read of the book of life in Exod. 32.33 Psal 69.28 Rev. 20.12 wherein the Holy Ghost doth descend to the capacity of man meaning that God hath as it were a remembrance wherein he doth write down the names of his children they stand upon Record which doth evidence unto us that Gods eternal election is of particular
neither the Word of God which is as a piercing fire and as a sword to divide between the joynts and the marrow Jer. 23.29 cannot humble them Nor the exhortations of the Word of God which are as soft rain and dewe Esay 55.10 11. cannot mollifie them nor afflictions can better them surely then the Lord hath a purpose to destroy and root them out and they are near unto utter destruction when the Lord withdraweth the grace of repentance and of amendment that they are not humbled by the denunciation of the Word of God nor mollified by the exhortations nor bettered by afflictions nor by any means the Lord vouchsafeth unto them surely the Lord maketh it apparant that their destruction is present and at hand and this is to be considered by every one of us It is a point that we have stood upon formerly for the matter and substance of it that those whom God doth harden it is a sign of their reprobation and therefore I passe by it onely upon occasion of this truth some Objections are to be answered Object As happily some may say why the Lord doth not will the death of a sinner he doth so make it manifest by his Prophet Ezechiel in the 18. chapter and the 23. verse Have I any desire that the wicked should die no He rather willeth that they should live if he return from his wickednesse And so in the last verse Have I any delight in the death of the wicked saith the Lord God no cause him to return and live I have no delight nor desire in his death And again the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is given in Scripture to God it sounds forth nothing but Essence and being yea and everlasting being He is called Jehovah because he hath his being of himself and the Nature of God is Essence and being and he giveth Essence and being to all things Now death and destruction make things cease to be that already are death in man utterly overthrowes destroyes and ruinates life how can it then be that God doth purpose to destroy and extirpate any man seeing death and destruction come not from God Answ To answer this first we must know that the Prophet Ezechiel in the place alledged speaketh of penitent sinners mark what is precedent and in the sequel verses and you shall easily see it and then death and destruction God willeth it not neither shall they die eternally And again we must distinguish between the absolute will of God and Gods recompencing will simply God doth not will death for death came by sinne as Rom. 5.12 But God doth will death as a Just judgement for sinne As a Judge simply willeth not the death of an offender as he is a a man but as he hath committed the fault and the offence so God in his just Judgement doth will the death of a sinner as a recompence for their sinne Again it is true that the Name of the Lord doth send forth nothing but essence and being and an absolute subsistence The Lord is life and being of himself and from him every thing hath life and being yet notwithstanding the Lord can withdraw and withhold life and being at his own good will and pleasure Psalm 104.28 29. saith David If thou take away their breath they perish and die life is in thy hand and man returneth to dust again but to passe from that Again For this purpose have I stirred thee up that my name might be declared throughout all the earth That is that the praise and the glory of my Justice appearing in the ruine and Destruction of so mighty a King rebelling against me might be propagated and spread abroad throughout all the Corners of the world and every where spoken of getting my self a name in thy destruction the point hence is this That God will have glory in the confusion of wicked hard hearted Doctrine and impenitent sinners they that live in their blindnesse of mind hard heartednesse and impenitency the Lord will have glory and glorifie himself by them such as go and walk on stifly stubbornly and rebelliously in their sins God will have glory in their everlasting confusion and utter destruction Psal 50.17 Consider this you that hate to be reformed so he describeth them for saith he in the 22. verse he will tear you in pieces he giveth it them as a Caveat and forewarning Consider this you that forget God for he will tear you all to pieces Again in Rom. 2.5 Thou saith the Apostle after thy hardnesse and heart that cannot repent heapeth unto thy self wrath against the day of wrath and the indignation of the just Judgment of God As if the Apostle had said Thou hard-hearted wretch that goest on and continueth in thy sins thou dost but heap up wrath against the day of wrath when the Lord will revenge himself upon thee and execute his wrath and vengeance to the full thou whose heart is as it is said in Jer. 5. as hard as a stone and as Adament the Lord will get himself glory by thee and in Prov. 16.4 The Lord hath made all things for his own glory sake yea even the wicked for the day of evil as if he had said howsoever hard-hearted and impenitent sinners do contemptuously rebel and refuse to yeeld glory to the Lord yet even those wicked reprobates are made for the glory of God as well as others and they are appointed to the day of vengeance the Lord will have his glory in their Destruction they will not glorifie God in their lives he will have glory in their confusion and destruction and good reason there is for it Because the good which God aymeth at in the doing of all his actions Reason intentions and purposes is the advancement of his own glory and the Lord doth delight in that as in his chiefest glory yea the Lord can bring good out of evil glory out of shame he can bring glory in the confusion of the wicked and assuredly the Lord will not lose his glory by them he will not lose his chiefest happinesse but he will be glorified one way or other Oh then consider it you that dare go on in your sins and do continue Vse 1 and daily increase in your grosse evils and fearful sins that live in most unnatural and wicked evils as in pride and in swearing their mouthes are full of oathes and of unclean and debauched evil speeches and in their drunkennesse and Sabbath-breaking and usury and the like though they do not say with Pharaoh VVho is the Lord yet they kick against the holy Word of God and they set light by the threatenings of it when they are denounced against their particular evils they make put a pish and a tush of it and so they live in open contempt of the great honour and glory of God and this is the lives of many amongst our selves they hate to be reformed though they hear their sins beaten against and they told of them
Act. 13.3 6. Advantage of Afflictions Hos 5.15 Mr. Hookers Faithful Covenanter on Deut. 25 24 25. Hudsons Essence and unity of the Church-Catholick Vindication of it in answer to Mr. Hooker M. Cotton and others History of the Anabaptists of Germany Mr. Jenkins Self-seeking discovered on Philip. 20 21. Reformations Remora on Hag. 1.1 2. Sleeping-sicknesse on Isa 29.10 Busie Bishop both in answer to John Goodwin The blinde Guide both in answer to John Goodwin M. Ley's Fury of Warre on Jer. 4.21 22. Monitor of Mortality first part on Jam. 4.14 Second part on Gen. 44.3 Answer to M. Saltmarsh's Query about the Presbyterial Government Light for Smoak a Reply to M. Saltmarsh An After-reckoning with M. Saltmarsh M. Mockets Churches Troubles Several Sermons on Gen. 22.14 Covenanters Looking-glasse on Deuter. 29.9 Gospel-Duty and Dignity on Matth. 13.46 and his Catechisme M. Mewes spoiling of Jacob and Israel on Isa 42.24 25. Moulins Buckler of Faith against Popery 4 o. M. Newcomens craft and cruelty of the Churches adversaries Neh. 4.11 Jerusalems Watchmen Isa 62.6 7. Use of disasters Josh 7.10 11. Against Toleration Phil. 1.27 All-seeing eye of God on Heb. 4.13 Popes deadly wound tending to resolve all men in the chief and principal Points now in controversie between the Papists and us by J. Burges of Sutton-coldfield in Warwick shire Dr. Potter of the Number 666. Parkers Altar Dispute Bewailing of the Peace of Germany and Prague M. Profits Englands Impenitency on Isaiah 9.14 M. Reyners Babylons Earthquake on Haggai 2.6 7. Randal on the 8th of the Romans with other Sermons Rutherford of Church-Goverment and excomunication M. Salwaies halting stigmatized 1 Kings 18.21 Dr. Stantons Rupes Israelis Deut 32 31. Phinehas Zeal Psal 106.30 Dr. Smith Psal 107.6 Stalham against the Anabaptists against General Redemption his Catechism Dr. Sclater on Malachy on the 4th to the Romans Mr. Thorowgood Moderation justified Phil. 4.5 M. Vdall's Good of Peace and Ill of Warre Psal 29.11 Udal on the Lamentations of Jeremiah Vindication of the Presbyterial Government and Ministery by the London Ministers Mr. Wards God judging among the gods Psalm 82.1 Good will of him that dwelt in the bush Mr. Woodcocks Christs warning Rev. 16.15 Lex Talionis 1 Sam. 2.30 Joseph paralleled Gen. 49.23 24. Mr. Whittaker Christ the Settlement on Haggai 2.7 D. Wilkinsons Babylons ruine on Zech. 1.18 19 20 21. Gainful Cost 1 Chron. 21.24 Miranda stupenda Num. 23.23 Whatelys New Birth Woodward on the Covenant 8º Large M. Abbot against Brownists wherein is justified against them that the Church of England 1. Is a true Church 2. Hath a true Ministery 3. Hath a true worship Bruens holy Life and happy Death Cholmlys Vindication of Bishop Hall against Burton Herodians History Gr. Lat. with Paraeus Notes Mastersons Arithmetick Wingates Arithmetick Logarithmes Mr. Hierons Manuel of Meditations on most of the Heads of Divinity 8º and 12 o. M. Robert Abbots 5. Sermons Angiers Help to better Hearts for better Times removing hinderances in the instant worshipping of God Belks Scripture Enquiry or Helps for memory in Duties of Piety Bakers Arithmetick Bifields Principles Bayns Christian Letters Directions for a Godly life Browns Catechisme Catelyns Catechisme Cottons None but Christ Dents Pastime for Parents Gregorius Magnus de cura Pastorali Dr. James Index Generalis viz. Sanctorum patrum Lawson for the Sabbath Jemmats settled Heart in unsetled Times Moulins Christian Combat Moors Relation of Enoch ap Evan. Rogers Catechisme Saltmarshes Practise of Christian Pollicy Major Gen. Skippons Treatise of the Promises of Vowes of Obedience to God Observations Advises and Resolutions Sweet Posie for Gods Saints Spira's Life and death Teppings Eternity and the fathers Counsel to his son Elegies on the Lord Veere by sundry Scholars Votiers Catechisme Ward de Magnete Welwood of the Sea-Laws Willis Meditations serving for a dayly practice of the life of Faith Yarrows Comforts for a troubled Conscience School Books Pueriles Confabulatiunculae translated by Brinsley Dux Grammaticus Farnabies Phrases on Martials Epigrams on Senecacs Tragedies on Juvenal and Persius on Ovids Metamorphosis Select Epigrams Gr. Lat. Index Poeticus Latine Syntaxis Greek Table Geers Rhetorick Scickards Hebrew Grammer Stockwoods Disputations Vicars Manuductio ad artem Rhetoricam Four necessary Cases of Conscience of daily use resolved by Mr. Thomas Shepheard of New England viz. First how a man may be rid of an Earthly Carnal heart sold to the contentment of the Creature Secondly of a proud heart which is unwilling to seek after to wait upon or to stoop unto the commands of God Thirdy of a self-seeking heart that eyes it self especially in the best of Duties Fourthly of a slighty heart under Gods hand in mercies and judgements The state of the Saints departed Gods Cordial to comfort the Saints remaining alive in a Sermon Preached at the Funeral of Mrs. Smithee Harlakenden late wife of William Harlakenden Esq by R. Josselin The Angel of the Church of Ephesus no Bishop of Ephesus distinguished in order from and superior in power to a Presbyter as it was lately delivered in a Collation before the Reverend Assembly of Divines by Constant Jessop Minister of the word Twenty nine Lectures of the Church very necessary for the Consolation and support of Gods Church especially in these times wherein is handled First in general concerning First the Name Secondly the Titles Thirdly the Nature Fourthly the Division of the Church Secondly of the visible Church First the Definition Secondly the Causes Thirdly the Members Fourthly the Marks and Notes Fiftly the Government Sixthly the Priviledges Seventhly the adversaries Eightly the Authority And Lastly the Application of it to all Churches in the world so far as they are known to us by John Randal B. D. late Pastor of Andrews Hubbart in little East cheap London Paralipomena Orthographiae Etymologiae Prosodiae una cum Scholiis ad Canones de genere substantivorum de Anomalis praeterito supinis verborum Syntaxi Carminum ratione figuris ex optimis authoribus Grammaticorum Coryphaeis Collecta asserta in 4. Libros distributa studiis industrià Joannis Danesii Gods holy mind touching matters Moral which himself uttered in ten Words or ten Commandments also Christs Holy Minde touching Prayer delivered in that most holy prayer which himself taught unto his Disciples discovered by the light of his own holy Writ and delivered by Questions and Answers by the late learned and faithful Preacher of Gods word Mr. Edward Elton B. D. and Pastor of St. Mary Magdalen Barmonsey near London Also An explanation of the whole seventh eight and ninth Chapters of the Epistle of Paul to the Romans The Christian conflict a Treatise shewing the Difficulties and Duties of this Conflict with the Armor and special graces to be exercised by Christian Souldiers particularly applyed to Magistrates Ministers Husbands Wives Parents Children Masters Servants by Joseph Bentham A Remonstrance of the state of the Kingdom An Attestation to the