grace in his kindness towards us through Christ Eph. 2. 7. Not according to our Works as men are apt to think but according to his own purpose and grace 2 Tim. 1. 9. Man cannot say when he hears the Gospel that he thought before-hand that God would take this way no he is amazed at it astonished at it what manner of love is this Here is a new thing created in the Earth It is the glory of God to conceal a thing Prov. 25. 2. God never advised with Angels or Men about the way of a Sinner's Salvation but from Eternity contrived it in his own breast Who hath been his Counsellor Rom. 11. 34. This secret of the Lord is now revealed unto us in the Gospel O how great is the mystery of godliness God manifest in the flesh The Third Reason why God hath laid it so high c. viz. Because nothing keeps man in a closer dependance upon God than to see the way of his Eternal Salvation wrapped up in such a Mystery that none but God can reveal unto him Since this great undertaking of God to save Sinners is a business of that nature of that high concernment to us and also quite beyond our skill and above our knowledge to conceive a right of how should we humbly wait upon God for further light that he would open the eyes of our Understanding c. as the Apostle prays Eph. 1. 18. To whom should we go thou hast the words of eternal life Joh. 6. 68. q. d. None can teach us the way of Life but Thou alone O lead us in it and suffer us not to depart out of it God hath laid the way of a Sinner's Salvation so high in Christ Jesus that none would ever come to him if the Father did not draw them Ioh. 14. 6. The Iews those Builders of old they set at naught the Chief Corner-stone Jesus Christ built upon other Foundations till at last the House fell upon their heads How positive is Peter about the only way of Salvation by Christ Acts 4. 12. He saw that naturally men went the wrong way knocked at the wrong Door did not enquire for the right and only Saviour of Sinners no other Name under Heaven c. So much for the Second General Head viz. Why God hath laid the way of a Sinner's Salvation so high that no Humane Understanding can reach it 3. The Third General Head viz. Though the way of a Sinners Salvation by Christ be above the Capacity of a natural Man to reach and take in yet God can give us a true discerning of it and full saction about about it inclining our hearts readily to comply with it and acquiesce in it and this discerning God gives the Saints by his Spirit not in the Light of Humane Reason but in the Light of a Divine Faith grounded upon the Word of God Faith sees things as they are in God in lumine veritatis prima in the Light of the first Verity which is God himself all gospel-Gospel-truths are copied out from that Divine Original and revealed to us in the Scriptures so much truth as we have in us so much of the Image of God we have upon us and no more an enlightned Mind ascends upwards by that which is revealed to God himself the first Exemplar of all truth and sees sufficient grounds for our faith and hope in him God lets things into the Soul at another Door than Reason does which admits nothing but what first passes thorow our Senses Faith having to do with things Supernatural consults not with Flesh and Blood about them but takes them in by a higher Light God shining in our hearts and giving us that evidence of things not seen nor apprehended by the Light of Humane Reason It may here be queried Since the way of a Sinner's Salvation by faith in Christ is so mysterious so much above the reach of a mere Humane Understanding cannot be discerned but in the light of Faith and that Faith being not of our selves but the Gift of God The Query is Whether Man without offering violence to the Principles of his Nature as a Reasonable Creature be capable of such a Faith that lifts him up above his Reason and carries him out to those things which a Humane Understanding conceives not This is the Quere which I am to say something in answer to First God compels none to believe yet he makes things so clear to his Saints that they cannot but believe Though God gives Faith Eph. 2. 8. yet he forces it upon none Faith is voluntary A Mind spiritually enlightned sees sufficient grounds of faith in Christ himself and therefore out of choice and judgment relies upon him only rejecting all other confidences as vain Secondly Faith is either Humane or Divine We are naturally capable of both but with this difference We may bring our selves to a Humame Faith but not to a Divine Faith i. e. we may bring our selves to a Humane Faith about things we see hear and understand Reason and common Charity doth this there is no man but believes something I am not now speaking of a natural Faculty of believing in a humane way all men as men have this but I am speaking of a Divine Faith proper only to Christians a faith in God and Christ about those things that transcend our Reason I say no man can bring himself to such a Faith he hath no natural Faculty or Principle in him that leads him to such a Faith it is the work of God that he believes in God I grant Man as a Rational Creature is passively capable of a Divine Faith none else are but Reasonabe Creatures and yet I must tell you nothing doth more oppose Faith than Reason doth you must know that this natural Capacity that is in man for Faith doth arise from the necessary subjection of his Mind to the Creating Power of God they who would resist his Will cannot resist his Power else his Power would be no Power far from Omnipotency if it could be resisted by a Creature therefore he must needs have a passive Obediential Capacity or Receptivity of any higher Principle that God shall think fit to create in him he cannot refuse but must receive any further Light that God shall let in upon him and set up by his Almighty Spirit as a standing Supernatural Principle to guide and direct him in all his ways As it was in the first Creation Let there be light and there was light so 't is in the second Creation God commands light to shine out of darkness else there would be no possibility of a Sinner's Conversion for upon the Principles he now goes and the present Light he walks by 't is impossile to convert him but by putting higher Principles and a higher Light into him he may be converted this God can do and none else who calls things that are not as though they were and gives them a being he puts a new Supernatural Light into
the man is of another mind now he doth immediately fall in with his own Faith What is the reason that carnal men do oppose the Gospel 'T is because they don't believe it when they do the case is altered they are of the same mind with Christ can set to their seal That his Word is true and that every man is a lyar who says otherwise When we know experimentally what it is to believe in Christ with all our hearts we shall be fully satisfied in the Doctrine of Faith how strange soever it seemed to us before Let us not go about to prove the fundamental Points of the Gospel by Principles of Human Reason Faith fetches all from the Word whether there be reason or no reason for it Faith will believe it relying with a holy security of mind upon God's Word let what will be against it in Reason Nature or common experience and observation of all mankind so did Abraham and Sarah Faith is a great Mystery 1 Tim. 3. 9. above all human wisdom by the light of reason we cannot know Christ till he give us an understanding 1 Joh. 5. 20. Faith is much opposed by the Devil the world and our own hearts but we resist all in Faith when we continue to believe holding fast our confidence notwithstanding all objections to the contrary This is our Victory even our Faith that it stands its ground still nay when objections come up nearer to us get into the Conscience to the great amazement of the soul yet Faith well acted overcomes all Terrors of Conscience and says triumphantly The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life of whom shall I be afraid Psal. 27. 1. Rom. 8. 38 39. Hope grounded upon Faith is a sure anchor of the soul Heb. 6. 19. Col. 1. 4 5. Faith is all the evidence we have for our Salvation we stand by Faith 2 Cor. 1. 24. We hold by no other tenure 'T is hard for Believers themselves to act Faith because of that mixture of Unbelief that is in them and therefore it must needs be much harder for Unbelievers to receive their first Faith God by his Almighty Power lets it into the heart and keeps it there Faith is not such a comprehending knowledge as we have of those things that are subject to man's understanding it is above that neither do we ever attain to it till we are persuaded of that which we cannot by reason conceive or understand because it passeth knowledge Eph. 3. 18. Calvin shewing the Inst. l. 3. c. 2. Sect. 14. difference between Reason and Faith expresses it thus Persuasum habet quod non capit i. e. the mind of a man is by Faith persuaded of the truth of that which by Reason it cannot conceive or comprehend and Calvin was no Enthusiast The knowledge of Faith standeth rather in certainty than in any clear natural logical demonstration of the thing it self Faith is more than knowledge i. e. more sure and certain things that are not made evident by their causes yet are made sure and certain by Faith which begets confidence Eph. 3. 12. This certainty doth not always keep us from doubting but rather supports us under it We are flesh as well as spirit Faith may be shaken by Temptations but it always opposes them and at last overcomes them Thus it is when the work of Faith is fulfilled with power 2 Thes. 1. 11. when the Truths of the Gospel which we hear and are enlightned in the knowledg of are sealed by the Spirit to our hearts Eph. 1. 13. Faith comes by hearing we must hear what we are to believe before we can believe it and besides hearing there must be an inward conception of the meaning of those words we take in the sense of them and then the sealing of the Spirit follows setling and confirming us in the belief of those Truths We must make use of Reason to find out what is revealed in Scripture but 't is Faith only that assures us of the truth of that When we are satisfied that God hath so said in Scripture let us then yield the Obedience of Faith without any further disquisition or reasoning about the nature of the things themselves The Fundamental Principles of Christian Religion as they are plainly laid down in the Scripture will admit of no dispute they are peremptory Conclusions proved by the express word of God not by any Principles of Reason here is nothing to be denied nothing to be distinguished upon we must take them as they are laid down in the Word yielding the obedience of Faith to Divine Testimony I grant we are to explain obscure figurative metaphorical Texts according to the Analogy of Faith and according to the letter of plainer Scriptures Object There seems to be a contradiction in some Scriptures as between Paul and Iames. Answ. There may seem to be a Contradiction but no man who professeth himself to be a Christian can say there is for this would overthrow the Authority of the whole Bible we must not raise a Civil War in the Scriptures setting one Text against another I don't believe that Iames contradicts Paul or Paul Iames there is a sense in which they do agree though we may not presently find it out let us not rashly cry out a Contradiction but consider how to reconcile these two Scriptures to make out the truth of both that Abram was not justified by Works in Paul's sense and Abram was justified by Works in Iames's sense that was and was not is not circa idem Paul speaks of one thing and Iames of another therefore no Contradiction were they two to speak together they would agree and justify one another's words 'T is a safe rule never to interpret Scripture into a contradiction to it self while we think the Scripture contradicts it self we shall be under a temptation to make it good by all the Sophistry imaginable we are not in a capacity to reconcile the Scripture to it self while we suppose a Contradiction possible this is to blaspheme the Word of God contradicting ends in blaspheming Acts 13. 45. They are hard put to it to maintain their own Opinions who can do it no otherwise than by setting the Scripture at variance with it self to make good their Notions we may differ in our Interpretation but let us not so much as suppose that the Scripture can differ from it self but humbly wait upon God till we can better reconcile one Text with another we shall find that in so doing Gospel Truths will open themselves to our Faith more and more we shall by degrees come to that unity of Faith and knowledge spoken of Eph. 4. 13. Faith seems unreasonable to all men 'till it be acted then it goes forth in its own light carries its own Evidence along with it 't is persuaded of the truth of the Word and such a present persuasion admits of no contrary impression if any
Gentiles came to be called The Iews took offence at the Gospel could not tell what to make of the Righteousness of Faith they were all for the Righteousness of Works but God rejects both them and their Works and calls the Gentiles who lived in Profaneness and Idolatry they followed not after Righteousness of one sort or other they knew neither Law nor Gospel did nothing by way of preparation to further their calling but God of his mere good pleasure sends the Gospel among them and makes the Preaching of it an effectual means of their Conversion to Faith in Christ. Christ in his Doctrine of Justification by Faith and not by Works was a Stumbling stone to the Iews as he is to many now-a-days upon the very same account 't is what is foretold in Scripture and what we must expect This Child is set for the fall of many in Israel and for a sign which shall be spoken against Luke 2. 34. So 1 Pet. 2. 7 8. 1 Cor. 1. 23. The Apostles Preaching this Doctrine were a savour of Death to many that heard them and perished under their Ministry by Unbelief so now some will take offence at this Doctrine but be it a savour of Life or Death we must Preach it I shall now shew you from this Text whence it is that the Doctrine of Justification by Faith in Christ through the Imputation of his Righteousness is such a stumbling stone and rock of offence to many The main reason I conceive is this viz. Because the way of a Sinner's Salvation by Faith in Christ is a Mystery far above the reach of man's understanding no wonder then that so many boggle at it count it foolishness and set themselves to oppose it I shall couch what I have to say under these Three General Heads viz. 1. That the Mysteries of Faith are not comprehensible by reason the way of a Sinner's Salvation by Faith in Christ is above a natural man's understanding This some count Enthusiasm and cannot bear it but truth is truth and must be Preached whether men will bear it or no. 2. Why hath God laid the way of a sinner's Salvation so high that no humane understanding can reach it 3. Though the way of a sinner's Salvation by Christ be above the capacity of a natural man to reach and take in yet God can give us a true discerning of it Of these in order The first General Head viz. 1. That the way of a sinner's Salvation by Christ is above man's understanding Therefore called the Wisdom of God in a mystery hidden wisdom 1 Cor. 2. 7. Eph. 3. 9. 10. And though this secret of the Lord be now outwardly revealed in the letter of the Word yet 't is understood by none but such as are spiritually enlightned Mat. 16 17. Col. 1. 26 27. To some it is given to know these mysteries to others not Mat. 13. 11. Mat. 11. 25. 1 Cor. 2. 9 10. The secret of the Lord is with them that fear him Psal. 25. 14. They are under a special anointing 1 John 2. 27. But for others they understand not what God is doing in the Gospel 't is so great a Mystery that the Angels admire it seen of Angels 1 Tim. 3. 16. They never saw such a sight before they now desire to look into these things 1 Pet. 1. 12. are wonderfully taken with this rare method of man's Salvation and do observe with great delight how this design of Grace is carried on in the Church Eph. 3. 10. The Second General Head viz. 2. Why hath God laid the way of a sinner's Salvation so high that no human understanding can reach it There are Three Reasons of this viz. 1. Because nothing that falls under man's understanding could save him 2. Because nothing doth tend more to the Glory of God's rich Grace than to fetch the Mystery of man's Salvation out of the depths of Infinite Wisdom 3. Because nothing keeps man in a closer dependance upon God than this Of these in order The First Reason why God hath laid it so high viz. Because nothing that falls under man's understanding could save him The case of fallen man was so desperate that nothing less than Infinite Wisdom could find out a way to save him either man must eternally perish or God must put forth himself to the utmost and go beyond the reason of man to find out a way to save him There are four ways of Salvation that a human understanding prompts us to some to one and some to another but all in vain we are grosly mistaken in every one of them 1. Some think to be saved by the Covenant of Works do rely simply upon that in a direct opposition to the Covenant of Grace The Iews contended with Christ and his Apostles about this Paul speaks of such in his Epistle to the Romans There is that Legal spirit in fallen man that he still inclines to the Law of Works he foolishly thinks to be saved by that Law which hath already condemned him It argues great Infatuation in Fallen Man that he should still desire to be under the Law which hath already concluded him under Wrath and vet he hopes for Mercy from that Law that never knew what it was to shew mercy Because it was once the way of Salvation for man in innocency therefore he thinks there may be some hope still Alas this is like the cry of a condemned Man upon whom Sentence of Death is already passed his Cry signifies nothing he must away to Execution 2. If Works alone won't justify man will try what the Works of the Law and the Grace of the Gospel put together will do he joins Christ and the Law hopes that way to save himself partly by Grace and partly by Works so did the Galatians and so do some now-a-days mingling the two Covenants strangely together that way may be made for their good Works to help forward their Justification But if you be circumcised Christ shall profit you nothing Gal. 5. 2. If it be of works 't is no more grace Rom. 11. 6. It must be either all Works or all Grace there is no mingling them in point of Justification we cannot be under both Covenants at once We are justified freely by his grace says Paul Rom. 3. 24. We should eye nothing in our selves but only the free Grace of God in our Justification 3. If they cannot be justified by the Works of the Law nor by joining the Works of the Law and Christ together then they will see what may be done by joining the Works of the Gospel and Christ together their own inherent Evangelical Righteousness and Christ's Imputed Righteousness must go hand in hand in the business of Justification There are a sort of Latitudinarians who seek to widen the straight gate of Faith and have almost quite pulled it off the hinges to make room for their own Evangelical Righteousness to join with Faith in helping forward our Justification what course they
the heart of a man and then sets Christ before him and by this Light by this new Eye or Principle of Faith he sees that in Christ he never saw before and willingly receives him notwithstanding all the Objections of Flesh and Blood to the contrary Though Faith be above Reason yet Faith hath its Reasons and Grounds too but such as are not of our finding out God shews them to us in himself what good grounds we have for our Faith in him from his Veracity and Truth from his Goodness and Mercy his Power and All-sufficiency his Ability to save to the utmost Though Faith be above Reason yet it is not against Reason nay allowing the first Principles of Religion viz. That there is a God of Infinite Perfection Power Goodness and Wisdom which may be discerned in some measure even by the Light of Nature it rationally follows that Omnipotency can do all things that Infinite Wisdom understands that which finite creatures cannot reach nor see any reason for so that though the deep things of God spoken of in Scripture be above our Reason yet still there is reason sufficient why we should believe 'em As for instance That God should become man is above Reason but not against it That God should assume the pure and perfect Nature of man and give it an Existence in the Divine Person of his Son this is a great honour to man and in the consequence of it doth much set forth the Glory of God both of his Justice and Mercy God made man at first after his own Image to shew how near a-kin man was to God what a likeness and agreement there was between them Now if God will veil himfelf and appear in this created Image of himself to man that there may be a more familiar Society and Fellowship between them this is great condescention in God and argues much love to us and delight in the children of men If God will draw in the bright beams of his essential Glory because it is too great a light too strong and dazling for any mortal eye to look upon that we may have free access unto him behold his face and live shall this offend us The more God lets us into himself the nearer he takes us to himself the more should we rejoice that we are admitted into his Presence and suffered to stand before so great a Glory which shines out upon us here as we are able to bear it If there were not some distance between God and our Faith in this state of absence we should be quite swallowed up of his Glory we can now bear the Conceptions of our Faith which is as much as we can do Though we cannot yet bear the Vision of the things themselves we shall be more strengthned more spiritualized in all our faculties in our bodies and souls when that day comes Now we have as much of God as is agreeable to this dispensation of Faith under which we live we shall see more hereafter face to face Thus much for that Query Let us now more particularly consider what there is in the Doctrine of Faith that poses natural men that they take such offence at is such a stumbling-block in their way that they cannot get over They stumble at many things in the Gospel but more especially at the Doctrine of Justification by Faith alone 't is said vers 32. They stumbled at that stumbling stone more especially at that 1. I have already told you Faith is not attainable by our own power we cannot persuade our selves nor bring over our own minds to close in with Gospel-Truths and what is not in our power we are apt to think absolutely impossible and shall think so till Faith comes Faith when it comes makes us sensible of the Power of God in working it and keeps us ever after in an humble dependance upon God for all that he hath promised Nothing is more unintelligible to a natural man than this That he who believes in Christ shall be saved and therefore he counts the Doctrine of Faith foolishness and rejects the whole Gospel or else the Devil runs him into Presumption persuades him that is Faith a false Faith doth the Devil as much service as down-right Infidelity Faith in Christ is a strange Doctrine to natural men Acts 17 18 19 20. Therefore they take offence at it 2. The Iustification of a sinner by Imputed Righteousness Here they stumble again they cannot see how the Righteousness of another should become theirs by God's act of Imputation supported in the equity of it by Christ's perfect obedience for us why should it seem strange if that which Christ out of mere love intended for us be graciously imputed to us for our use and benefit Certainly the best and only Plea for Justification in the sight of God is this That Christ is our perfect Righteousness The truth is 't is the greatness of God's Grace that puzzles them they except against that which makes most for them if they rightly considered their own case for there can be no justification of a sinner any other way according to Law requiring personal perfect obedience 't is impossible the soul that sins must dye but the soul that sins may live says the Gospel if he believe in Christ with a serious purpose of turning to God and repenting of all his sins which every true Believer doth and must do The Iustification of a sinner in the sight of God is a strange Paradox it sounds very high a great deal higher than the pardon of a sinner it implies the perfect Righteousness of a sinner imputed to him upon full Satisfaction given to Divine Justice for all his Offences the Righteousness of the Law calls for it Christ first deals with the offended Justice of God prevents the threatned Vengeance so making way for the Grace and Mercy of God to flow down upon us The Righteousness upon the account of which a sinner is justified must needs be an imputed Righteousness derived from another for he hath it not in himself he could not be a sinner if he had but all have sinned and come short of the Glory of God therefore all who are saved must go out of themselves to Christ for Righteousness without which we can never be justified we are justified from sin not in it much less by it If our Justification were not grounded upon perfect Righteousness it would look rather like a Justification of sin than of a sinner from sin Our great business is to understand by what Righteousness we are justified A sinner hath no Righteousness in himself and we shall never be persuaded that Righteousness without Works will be imputed to us till God persuades us but shall still go about to establish our own Righteousness till Faith hath better instructed us What is this Faith What is this Righteousness of Christ to me says a sinner He is equally ignorant of both till Faith comes then the dispute is at an end
Objections be suddenly started by the Flesh they are as suddenly answered by the Spirit of Faith Faith will hear nothing against its own present act but on it goes quenching all the fiery Darts of the Wicked that fly thick about it the supposed strength of reason is nothing to the real strength of Faith To set one or two single Texts against the general scope and express words of the whole Gospel is so bold an attempt that I wonder any should appear in it There is a Justification without Works and there is a Justification by Works believe both to be true without any contradiction and let that end the difference To set Paul against Iames and Iames against Paul one Preacher against another what will this end in We may preach up the Justification of Abram's Person by Faith without Works and not contradict Iames's who speaks of the Justification of Abram's Faith by his Works we had need be well satisfied in the truth of that Faith upon which the Justification of our persons in the sight of God depends You see how difficult a matter it is to submit to the judgment of Faith Reason will be rising up against it putting many Objections If God do not enable us to deny our selves and to adhere to his Word we shall be run down presently we are more for disputing than believing whereas Faith if the letter of the Text be plain will admit of no dispute but believes the Record that God hath given of his Son and expects that every tittle of the Word should be fulfilled accordingly As Humane things require understanding so Divine things require faith We believe and are sure Joh. 6. 69. not we know and are sure nothing settles the mind in a firm persuasion of the truth of the Gospel but Faith therefore Faith is absolutely necessary in all who desire to be saved Indeed men may eternally perish without Faith but when Conscience is awakened and comes to be concerned about a Future State there is no securing our Souls into Eternity but by Faith in Christ and this Faith stands not in the wisdom of man but in the power of God nothing less can work it in you Therefore if any gospel-Gospel-truth should now strike upon your Understandings and find no entrance but seem dark and unintelligible you should lift up your voice for Understanding and beg of God that he would not suffer the sound of that Truth to pass thorough your Ears and out of you Memories before he hath given you some insight into it and made you willing to receive it by faith he can do it and will do it if we wait upon upon him for teaching did we hear the Word under a Conviction of this That 't is utterly impossible to believe the Mystery of the Gospel unless it be given to us we should look up more earnestly to the Father of Lights for this great and rare gift of Faith After all that hath been said if any should stumble at the Doctrine of Faith and take offence at it this doth but verify the Text. Behold I lay in Sion a stumbling-stone and rock of offence whosoever believeth on him shall not be ashamed FINIS Books Printed for and Sold by Thomas Cockerill at the Three Leggs in the Poultrey CHARNOCK's Works in Two Voll Folio RUSHWORTH's Historical Collections 2d Part never before Printed containing the Principal Matters which happened from the meeting of the Parliament 1640. to the end of the Parliament 1644. in 2 Vol. Fol. Geography Rectified or Description of the World in all its Kingdom Provinces Countreys c. Also Government Commodities Coins Weights c. illustrated with about 80 Maps By Robert Morden 4to The Morning Exercise at Cripplegate or Several Cases of Conscience Resolved by sundry Ministers In 4to A Supplement to the Morning Exercise at Cripplegate 8vo Speculum Theologiae in Christo Or a view of some Divine Truths which are either practically Exemplified in Jesus Christ set forth in the Gospel or may be reasonably reduced from thence 8vo Christus in Corde Or the Mystical Union between Christ and Believers Precious Faith Considered in its Nature Workings and Growth These Three by Edward Polhill of Barwash in Essex Esq A Succinct and Seasonable Discourse of the Occasions Causes Natures Rise Growth and Remedies of Mental Errors with a Discourse of Infant Baptism and against the Antinomians A Discourse of the Reasonableness of Personal Reformation and Necessity of Conversion Mr. Iohn Flaveli's Remains being two Sermons The one Preached at Dartmouth the other intended to be preached at a Meeting of Ministers These Three by John Flavell late Minister of Devon A Demonstration of the First Principles of the Protestant Applications of the Apocalypse c. By Drue Cressener D. D. The Conformity of the Ecclesiastical Discipline of the Reformed Churches in France by Monsieur LaRoque In English Quarto Instructions about Heart-Work what is to be done on God's part and ours for the cure and keeping the Heart c. by Mr. Richard Alleyn To which is added the Companion of Prayer by the same Author A Discourse concerning Liturgies by the late Reverend Divine Mr. David Clarkson The Evidence of Things not seen Or divers Discourses concerning the state of Holy Men after Death By Moses Amyraldus Gradus ad Parnassum sive novus Synonimorum Epithetorum Phrasium c. Thesaurus God a Christian's Choice compleated by particular Covenanting with God wherein the Lawfulness and Expediency is cleared by Samuel Winney M. A. Mr. West's Legacy being a Discourse of the Perfect Man Poems in Two Parts about the Creation and Recovery of Man 12s By Sam. Slater A Discourse of Closet-Prayer by the same Author A Practical Grammar or the easiest and shortest way to initiate young children in the Latin Tongue By I. Philomath Master of a Free-School English Exercises for School-Boys to Translate into Latin By Ioseph Garretson School-master The School of Manners or Rules for Childrens behaviour by the same Author A Funeral Sermon on the Death of the Reverend Mr. West A Discourse concerning Regeneration Faith and Repentance A Discourse of the Christian Religion in sundry Points These Three last by the Reverend Mr. Cole