despise them and whence proceeds this but from want of the fear of God for if men did seriously consider their Superiors to be in Gods place and by his appointment they would then let passe their Infirmity which they derive from Adam and Reverence their Authority which they derive from God for as he that Contemns of Injures the Deputy of a King Contemns and Injures the King himself whose Deputy he is so he who Contemns or Injures his King who is Gods Deputy Injures and Contemns God himself and as he that despiset◠the poor reproacheth his maker Prov. 17. 8. So he that despiseth his Superior seems to reproach God for appointing no better a Covernour over him These are all sound Truths delivered to us by Gods holy Spirit in his written Word Yet how of late have these Sacred Truths been impunged by the Rebellions and Bloody Tenets of the Jesuits Anabaptists and Puritans I rank them together because although Like Sampsons Foxes their Heads part yet they joyn Tailes together And 1. It is the constant Tenet of the Jesuits that King-Killing is Lawfull nay Meritorious if he be forsooth an Haeretical King that is to say if he be not a Roman Catholick and they have stood to this their Damnable Doctrin a Doctrin I may call it of Devils by their Bloody practices in so much that you can scarce find a Jesuits sleeve without a Dagg or a Dagger to murther one Prince or other It would be too tedious for me to recite or you to hear the Dismal Tragedies which they have acted in the Theatre of the world if any man may think I wrong them I shall only refer him to Mariana the Jesuit who hath wrote printed and publish'd to the world an whole Tract of the Lawfullnesse of Regicide or King-Killing 2. Next to these may come in the Anabaptists for what were the publick Preachments of Muncer in Germany were they not such bloody stuff as this as Sleidan in the fifth of his Commentaries relates God hath warned me face to face he that cannot lye hath commanded me to attempt the Change by these means even by killing the Magistrate and Phifer his lewd companion did but dream of killing many Rats and mice and presently he expounded his Dream of murthering the Nobles and have not our late Fanaticks as well as these laid their heads as close as they possibly could with the Jesuits in this point witnesse their continual and impetuous railing against the Ministry that they might come to fetch the freer strokes at Magistracy Tracing herein their Brethren in Germany who began first with the Bishops but ended in the Civil Magistrates And did we not the like here in England too when we first laid aside the Bishops and then the King 3. Nor have our Modern Puritans call them Presbyterians if you will lately lesse opposed the Dignity and Majestie of Kings witnesse their Tenets which will make you to Blush Sweat and Tremble but to hear them repented if you have any fear for God or any honour for the King And here that I may not seem to wrong the men I will cite their Names their Books and their Pages too where you shall find these pernicious Doctrines set abroach to intoxicate the brains and poyson the hearts of Loyal Subjects That it is unlawfull in any case to resist the superior Powers and that we are rather to submit to their punishments is a dangerous Doctrine taught by some by the permission of God for our sins so Goodman p. 30. And Knox as if he had borrowed Goodmans tongue tells us page 26. of his Appel That it is Blasphemy to say We must obey Kings whether they be good or whether they be evil and he asserts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Princes for just causes may be deposed as you may see in the 372. page of his Hist of the Church of Scotland alledging further That if Princes be Tyrants against God and His truth their subjects are freed from their Oaths of legeance as you may see again in Hib. to England and Scotland page 78. And I could here name you were I so disposed a great Presbyterian who upon the like Suggestion absolved not a few from their Oaths of Allegeance to our late murthered Soveraign a power which none but the Pope himself ever usurped Of the same Batch are the Doctrines vented by Buchanan in his Book de jure Regni apud Scotos for these Positions he layes us down there Populus Rege est praestantior melior The people are more excellent than the King page 61. of that Book and that therefore the people have the same power over their King that the King hath over any one man page 38. and he further asserts page 70. That the Minister may excommunicate Him and then he draws this Devilish Consequence That he who by excommunication is cast into Hell is not worthy to live upon earth as in the same page will appear to the Supervisor And thus like that Italian who having his enemy at his mercy made him first to renounce his God and then immediately pistolled him upon that Renunciation Buchanan hath found the way too How the Subject may kill both the Body and Soul of his Prince at one blow But he proceeds and tells us page 40th of the same book That it were very good that Rewards were appointed by the people for such as should kill Tyrants that is to say such Kings as by them will not be led by the nose as there be Salaries appointed for those Qui lupos aut ursos occiderunt aut catulos eorum deprehenderunt Who have killed Wolves or Bears or have destroyed their Blood And to the Argument that we should not resist evil Kings because God places Tyrants sometimes over the people for the punishment of their sins he bluntly answers page 57. that so God hath appointed private men to kill them And then next to that of Saint Paul to Titus 3. 1. Put them in mind to be subject to Principalities and powers and to obey Magistrates his answer is page 55. That Paul wrote this in the Infancy of the Church when men were not able to resist them and that therefore he wrote then to those Primitive Christians as were he alive he would write to such Christians as are now under the great Turk in substance small in courage poor in strength unarmed in number few and generally subject to all kind of injuries and that therefore his words in that Text of Scripture are not to be extended to the Body or people of a Potent Common-wealth so that in his sense Saint Pauls Let every one be subject to the Higher Powers is no more than this Let none dare to resist them till they find themselves able so to do and is not this excellent Divinity Lastly In his Epistle to the King of Scots prefixed to his Book he Quarrels with the Honourable phrases of Majestie and Highnesse and terms them Barbarismos
I am verily perswaded that he would be so far from rebuking us for saying with them Luke 19. 38. Blessed be the King that cometh in the Name of the Lord that he would say to those Discontented Spirits who should murmure or be offended at us what he said to the Pharisees vers 40. of that Chapter I tell you that if these should hold their peace the stones would immediately cry out We will treat upon the words of the Text First as they are a Prayer or Supplication unto God for the King and they will afford us these particulars First the Supplicants And all the people shouted and said 2ly The Person supplicated for and that is REX the King 3ly The Person supplicated unto and that 's God 4ly The Matter of the Supplication and that is Ut vivat Rex that the King might live or might be saved and preserved In the handling of these particulars waving the Method propounded I shall begin with the Person supplicated unto and that is God A Jove Principium It is fittest that we first begin with HIM and indeed to whom could the people better addresse their Prayers for their King than unto God for ipse est qui dat salutem Regibus it is he that giveth safetie unto Kings Psal 144. 10. It is not His Guard about Him that preserves a King for unlesse the Lord watch over him as well as His Cities The watchman waketh but in vain Psal 127. 1. Neither can His Armies of Horse or Foot save Him For there is no King saith the Royal Psalmist saved by the multitude of an Host a mighty man is not delivered by much strength An horse is a vain thing for safety neither shall he deliver any by his great strength Psal 33. 16 17. Nor can the Love of His Subjects prolong his dayes the best that they can do is but salutare to pray for His health as here the people did it is God onely that can Salvare Give Him health and help in the time of trouble And therefore Let Kings of all men put their trust in the living God and that especially because they of all men seem to be overshadowed after a more Signal manner with the Salvation of Him who hath written on his thigh KING OF KINGS AND LORD OF LORDS Rev. 19. 16. And truly the King of Kâ—ngs he is not onely by His Supreme power above them but also by His Love towards them and His Care for them which especial Love Providence and Care of His over Kings is remarkably manifested in the Scriptures by a threefold Injunction laid by God upon their Subjects for 1. God strictly injoyns them not so much as to Touch his Anointed Psal 105. 15. and that upon pain of Eternal damnation Rom. 13. 2. 2ly He injoyns them as not to lift up the least of their fingers so not to wag so much as a Tongue or to open so much as a Lip against them for Thou shalt not speak evil of the Ruler of thy people Acts 23. 5. And indeed what an high displeasure did God once actually shew against Miriam and Aaron for but muttering against Moses their Prince for Wherefore were you not afraid saith the Lord to speak against my servant Moses and the anger of the Lord was kindled against them and he departed and the cloud from the Tabernacle and behold Miriam became leprous white as snow the weakness of her Sex would not excuse her Numb 12. 8 9 10. 3ly As he injoyns not to lift up a finger or wag a lip against Them so likewise he forbids them to contrive so much as an evil thought of them Curse not the King no not in thy thoughts for the birds of the air shall carry the voice and that which hath wings shall tell the matter Ecclesiast 10. 20. and what 's that besides the birds of the air Why by that which is said there to have wings some Commentators understand the Guardian-Angels of Kings and Princes The Angels themselves shall discover Disloyal thoughts But how shall Angels know mens thoughts One answers that though the Angels naturally cannot understand the thoughts of men yet in such a Case there is Potestas Data a power given by God to the Tutelary Angels of Kings and Princes to understand the Trayterous thoughts of all such as bear disloyal and treacherous hearts against his anointed ones And as the King of Kings hath thus singularly manifested His Care over Kings Princes so hath he been pleased actually to manifest his vengeance against such Rebels as have risen up against them Witnesse Corah Dathan and Abiram whom the earth it self Swallowed up quick and became at once both their Sexton and their Grave Witnesse Zimri burnt to ashes in that very Palace whence he had driven his Lord and Soveraign 1 Kings 16. 18. and so notable a judgement indeed it was that wicked Jezabel her self took an especial notice of it for Had Zimri peace said she that stew his Master 2 Kings 9. 31. I might here be infinite if I should adde to these instances all those dreadful examples of Gods vengeance against such as have been Rebels against their Kings which with a wet finger I could easily fetch you from both Ecclesiastical and Secular Histories but I am to present you with a Sermon and not a Chronicle what hath already been said will sufficiently demonstrate That God hath a most especial and particular care in the Preservation of His Anointed and therefore to none so fitly may the people addresse their Prayers for the Life and Safety of their King as unto God and so much for the Person supplicated unto Next follows the Person supplicated for and that is Rex the King In whom 2. things are considerable 1. His Dignity 2. His Duty Melech in the Hebrew and Rex in the Latin tongue are derived from verbes which signifie to Rule and Reign and there is the Kings Dignity And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds as much as the Foundation of the people and there is the Kings Duty I will spake severally to them both And 1. Of his Kingly Dignity and this derives its Excellency 1. Ab A'uthore from the Author or Institutor of it and that is God and therefore St. Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Creature of God 1 Pet. 2. 3. and St. Paul terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Ordinance of God Rom. 13. 2. and God himself in the preseuce of Wisdom saith Per me Reges Regnant by me Kings Reign Prov. 8. 15. which Per denotes not a bare Permission but a Commission too it is not They Reign by my Sufferance but They Reign by my Ordinance and therefore St. Peter Couples these together in one Yoke Fear God Honour the King 1 Epist 2. 17. Many Irreligious people if they find or but Imagine sometimes any imperfection in their Superiors presently take occasion thereby to
Solaecismos Aulicos the Barbarisms and Solaecisms of the Court and that he might make a King to be but Good-man King at the best he would have Kings content themselves with lesse Revenues and fewer Attendants commending highly the Discipline of Laconia where it is strange to have one man pluck off anothers socks when he goes to bed and very much extols the example of Pelagius who first Discomfited the Saracens in Spain for that he had his house without any stately Rooms in it and was contented Good man with one and the same place for himself his fire his friends and his Cattel and thus like the Souldiers that Spit upon Christ These Sons of Beliab have Bespawled the face of Majestie * See more in Archbishop Bancroft Dangposit Nor of late years have the men of our times been more moderate than they for have not our Presses sweat and our Pulpits groaned under the very same pernicious Doctrins nay insteed of making them Mont Gerizims or Monts of Blessing have not too many of the Ministry made them Mont Eballs or Monts of Cursing when insteed of putting up their Supplications to God for their King they have not trembled to spend even in their Pulpits their direfull Curses and Imprecations against the Lords Anointed to the Eternal shame and Obloquy of our Church and the Protestant Religion which we professe As if they had laboured to the very utmost of their power to Wash and Rub off from the face of Moses that shining which God had more immediately imprinted upon it And so much be said for the Dignity of a King as it is first drawn ab Authore from the Author or Institutor of it and that is God but 2ly The Excellency of a King will appear in this That even God himself hath amongst his own honorary titles assumed unto Himself the name of a King for his stile as you have heard before runs thus King of Kings and Lord of Lords and his Government of the whole world is Monarchical for though there be three Persons in the Sacred Trinity yet there is but one God and consequently but one King everlasting Let then those Scribblers and Pamphleteers who of late with their Paper Squibs have so Oppugned and Dishonored Monarchical Government tremble to consider how through the sides of Princes they have struck at Gods own Monarchy over the whole world as far as their goose-quills could reach But 3ly The Excellency of Kingly Dignity shines in their Supremacy which is the most expresse Character of Himself which God can put upon a man and such a Supremacy St. Peter tells us is only in God and the King 1 Pet. 2. 13. for God is the Supreme Ruler of Kings and Kings are the Supreme Rulers of Men and in this very regard God himself the better to oblige our obedience to them as well as to himself stiles them Gods they have his Ip'se dixit to shew for it I have said ye are Gods saith God himself of Kings Psal 82. 7. It is very true that God hath said this of all Inferiour Magistrates as well as of Kings but yet Kings in regard of their Supremacy bear a more full and expresse Character of God than they Inferiour Magistrates according to the greater or the lesser Authority they bear in the Commonwealth have the Image of God drawn upon them like half Pictures of which some are drawn down to the girdle and some again but to the neck and shoulders but the Supreme Magistrate who is above all the rest and onely inferior to God himself hath the image of God upon him drawn to the full length and proportion as far as he is capable to receive it like those pictures which are drawn from head to foot and therefore with the greater Emphasis may God stile them gods And truly this very Appellation of gods may God well seem to have given them as well to mind Kings themselves of their Duty as to mind the people of their Dignity which brings me to the second thing considerable in this Word Rex the King and that is his Duty For since Princes and Magistrates are called by God himself GODS they should thence learn to behave themselves towards their inferiors like gods indeed and as they bear Gods name stand in Gods place and represent Gods person so they should imitate Gods properties and attributes And 1. They should imitate the Supreme God whose image they bear in commanding their Subjects nothing but what is holy and just for to threaten terrifie or intice men unto unholy and unrighteous actions Diaboliâ—est non Dei is the part of a Devil and not of a God 2. These Inferior gods should imitate the Supreme God in his sustaining and conserving power Now as God in heaven orders and disposes all things to the best and cherishes what is good and curbs what is bad by his providence continually preserves the world in general and every one in particular So these gods on earth must look to it not only Ne quid detrimenti Respublica capiat that the Common weal be not prejudiced but that also no one single man that is a Member thereof be oppressed it must be their care and providence to reward and incourage the good and to curb yea if need be to cut off the wicked And hence therefore in the Scriptures they are called Nursing Fathers Isa 49. 23. to expresse their tendernesse and indulgency towards their Subjects whom they are to look upon as their children as did Augustus Caesar of whom Macrobius writes Saturn l. 1. c. 5. that he carried such an intire and fatherly affection to the Common-wealth that he was wont to call it â—iliam suam his daughter and chose rather to be stiled Pater Patriae the Father of his Countrey than Dominus the Lord and Master of it because he endeavoured to govern it rather by love than fear 2. In the Scriptures Kings and governors are called Shepherds to mind them that they should be watchfull to keep out the Wolf that is to say whatsoever may be destructive to the Sheep committed to their charge for Princes are not to be like sharp-pointed Pyramids which are raised on high but support nothing but they must be like pillars seeing they are erected by God to sustain and uphold the whole frame and fabrick of the Church and State from Ruine and so these gods as God himself stiles them shall shew themselve rightly to be Dii averrunci Tutelares as so many Tutelar gods to the Nations and people over whom they reign for indeed Kings and Potentates are set over the people not as Comets to pour forth nothing but plagues upon those below them but as benign stars to cast down upon their inferiors Light Heat and Life 3. These mortal gods must imitate the immortal God as in the Dispensations of his providence so likewise in the Administrations of his Justice for the impartial and equal execution of Justice is the
was the Ataxie or disorder which had crept in amongst us and therefore well may the people pray Vivat Rex ut vivat Regnum Let the King live that the Kingdom may live or God save the King that God may save the people But besides the motive the people have to pray for the King in respect of their own good they have another motive to pray for him in respect of the Kings good First In regard that although God hath made him a King yet he hath still left him but a mortal man for though God whom the Scriptures compare to a Potter hath glazed Kings and Princes and made them shine and glitter with greater Power Dignity and Majesty than meaner vessels yet they are still composed but of the same clay with other men and are as fragil and apt to be broken nay more apt than other men of low degree for they have more cares to shorten their lives and they have more enemies if God prevent them not to cut off their dayes for alasse no men have more either ghostly or bodily enemies than they and First For their ghostly enemies besides their own sins to which the Luxuries of their Courts the Luxuriancy of their prosperities the haughtinesse of their glory and the uncomptrollablenesse of their power and Soveraignty may possibly tempt and prompt them they find many times that the sins of their people also are their deadly enemies for by them God is often provoked to take off the King even the most pious Princes have suffered much for the sins of their people as the head commonly akes for the ill vapors of the stomach that is placed beneath it and thus the Psalmist tells us that when the people murmured and Rebelled against God That it went ill with Moses for their sakes Psal 106. 32. and indeed none are such bitter and pernitious enemies to a King as the sins of his people These are they that cry out against the King Crucifige crucifige Crucifie him crucifie him even whilst with their mouths the people cry Hosanna Blessed be the King that cometh in the Name of the Lord. And therefore let all faithfull and Loyal Subjects who truly love the King take heed lest by the sinfulnesse of an extravagant Joy for God his sending them their King again they provoke not God to ravish Him from us once more and so our long looked for long prayed for and long stayed for happinesse like Orpheus his Euridice give us not the slip and irrecoverably vanish away even whilst we are turning to catch and embrace it Let us O let us this day especially take heed that we impair not the Kings Health by making our selves drunk with drinking His Health But farther yet as the Kings own frailty and mortality and his sins and the sins of his Subjects may well incite us to pray God save the King 2ly So likewise may the many dangers and storms from without to which the Lords Anointed ones these full and straight Cedars are more obnoxious than the lower shrubs move every good Christian and Loyal Subject to implore Gods Protection over his King for as Brands are the more subject to catch fire by reason of their frequent imployments about the Chimney So Kings who by their places and â—â—â—eminences are to govern and order both Church and State and by their office must scatter the wicked and bring the Wheel over them Prov. 20. 26. are more liable ever to be traduced and scorched by Satans imps and Factors the sons of Belial than those whom Solomon calls Prov. 22. 29. Chasshukim men of mean birth and obscure places and no publick imployments Those who walk in the Sun will have alwayes a black shadow attending upon them which way soever they move and so men of the brightest Dignities and Merits shall still be sure to be haunted with the Spirits of Envy Hatred Malice or Discontent They shall ever find some labouring to overshadow or eclipse the King and if it may be possible to quite extinguish the Glories with which they be invested and arrayed and if the Report be true Some already have been plotting mischief against our Gracious Soveraign whose sore eyes could not endure the brightnesse and Splendor of our Rising Sun though blessed be God the Preserver of men and of Kings especially God hath given their bloudy Devises a miscarrying Womb and dry Paps But doubtlesse there are more such Villains yet undetected for there are now whole Swarms of Professed King killers I mean Jesuits amongst us who as they have had every finger of their hands in working our distractions will imploy both their Arms also to hinder the peace and happinesse of our Church and State and it is clear as the Sun that there are millions of Anabaptistical and fanatick Spirits who will readily joyn heads hearts hands and purses to the work there is no trusting to their crying out with the rest of the Kings good Subjects God save the King for like Rogues that are Burnt in the hand they only say so because they see they must either for fear or shame God I hope will put it into the hearts of our Patriots in Parliament to ferret these Vermine out of their holes and with a Salutary breath like that mighty strong West wind which took away the Aegyptian Locusts and cast them into the Sea Exod. 10. 19. to clear the Land of all such Malvoglio's as are displeased with the peace and felicity of it and so I passe from the Consideration of these words as they are a Supplication for the safety of the King to a review of them as they are the peoples Acclamation whereby they testifie their Gladsomnesse to God for their King for all the people shouted and said God save the King This Acclamation was made at the Inauguration of Saul as bad a King as likely could be found in the whole pack which I the rather observe that I may incite you with the more gladsome hearts and fervent prayers to receive your most Gratious Soveraign for if all Sauls people shouted which was the Signal expression of their Joyes exultancy how much more cause have we to Triumph with exceeding Joy at the Reception of our CHARLS to whom were we freely to chose a King out of the whole stock of the Kings of the Nations I am verily perswaded we should not possibly find an Equal for where oh where shall we find a mate to this Phoenix whose presence and virtues are able to make us almost forget his incomparable Father Witnesse his pure and unspotted Chastity Emblemed by the Snow-white Lillies in his Royal Armes never yet so much as tainted by the Black-parrated tongues of his most malicious detractors though being now in the Heat and Gallantry of his youth he might doubtlesse have found Temptations enough to have fired inordinate affections amidst the loosenesse and luxuries of forreign Princes Courts Witnesse his profound wisdom and prudence in his solid composing the fierce
members the poor Commonalty that so they might swell themselves to an exorbitant greatnesse This this was our sad and wofull case and yet far worse than this it had been with us had not the King of Kings put into his own place again the Stone which the Builders refused and made Him the Head of the Corner This doubtlesse was the Lords doing and it ought to be marvellous in our eyes and we are all this day met to acknowledge Gods Power and goodnesse in bringing this mighty work to passe Wherefore for this let us now render unto God all possible praise and thanks Shouting aloud with the people in my Text and saying God save the King Here is yet one thing further observable in this acclamation in my Text and that 's the universality of it for All the people shouted and said God save the King and truly Vox populi Vox Dei the voice of the people whilst they thus pray is the voyce of God for God would have all the people thus to pray and that with an Imprimis for I exhort saith his Apostle That first of all Supplications Prayers and intercessions and Thanksgivings be made for all men for Kings especially and all that be in Authority that we may lead a quiet and a peaceable life in all Godlinesse and Honesty for this is good and acceptable in the sight of God our Saviour 1 Tim. 2. cap. 1 2 3 verses Montague in his Essayes tells us that some of the Town of Arras at what time Lewis the 11th of France took it chose rather to be hang'd than to say God save the King and if there be any of such Obstinate Malignant and disloyal Spirits amongst us it mattered not if they had their choice such strings as will not be unison with the rest of their fellows deserve fairly to be broken and thrown aside for when ought our acclamations of joy to be universal if not now since we have obtained again of God 1. Regem a King that we might not any longer be an headlesse people 2. Regem unum one King and so are no longer Taâ—quam Bellua multorum capitum as a monstrous Beast with many heads and surely to have a King and but one King and not many Kings over us is promised as a very great blessing to Gods people Ezech 37. 22. 3. Regem Talem such a King as hath no Qualem no Peer to match Him being 1. Talis Such a King who as far surpasses any of the people in the eminencies of his vertues and graces as ever Saul did surpasse all the people in the tallnesse of his stature verse 24. of this Chapter 2. Talis Such a King as by his own sufferings must needs be more sensible than other Kings of the sufferings of His Subjects for as to your comfort as you are Christians the Author to the Hebrews tells us Heb. 4 15. That we have not an High Priest which cannot be touch'd with the feeling of our infirmities because in all points he was tempted like as we are so to your comfort as you are Sujects I may tell you likewise that you now have not a Soveraign that cannot have a fellow-feeling of your Oppressions since Himself hath been brought up in the School of affliction 3. And Lustly Talis such a King as had an indubitable Right to the Crowns of these Realms and therefore to have detain'd Him longer from them must necessarily have brought one time or other some dreadfull Judgement upon the Land for our Injustice You then who desire the Restauration of your Religion Laws and Liberties You that pray for the Peace of the Church and the Prosperity of the State You that would freely enjoy a comfortable assurance of your lives and estates You that hope for better Trading and Commerce You that would be happy under a Religious Peaceable wise just and mercifull King and finally You that would choose to have one King rather than an whole Committee of Tyrants over you Joyn now unanimously your prayers with all the people and cry God save the King Amen FINIS A Catalogue of some Books printed for Henry Brome at the Gun in Ivy-Lane THe Aliance of Divine Offices exhibiting all the Liturgies of the Church of England since the Reformation by Hamon L'estrange Esquire The Souls Conflict being 8. Sermons preacht at Oxford and so much recommened by the late Dr. Hewyt Dr. Browns Sepulchral Urns and Garden of Cyrus Two Essayes of Love and Mariage The Queens Exchange by Mr. R. Brome Five New Playes by Mr. R. Brome never before printed Adam out of Eden by Mr. Speed Poems on several Persons and occasions by No body must know whom Crums of Comfort Most of Mr. Prynnes Books Shepheards Duty of Constables St. Bonaventures Soliloquies Healths Improvement in 4to Mr. Baxters Treatise of Conversion That long-expected piece The Survey of the Law containing directions how to prosecute or defend Actions brought at Common law by William Glisson Esq A Second Ternary of Sermons by the Learned Dr. Stewart The Elements of Water drawing in 40. Mr. Sprat's Plague of Athens in 4to Jews in America by Mr. Thorowgood The Royal Buckler in 80. A Collection of all Songs and Ballads made upon the Rump