THE Christian Temper: OR, The Quiet State of Mind that God's Servants Labour for. Set forth in a Sermon at the Funeral of Mrs. Ursula Collins. By D. B.
LONDON, Printed for Tho. Parkhurst at the Bible and Three Crowns, at the lower end of Cheapside, and Robert Gibbs at the Golden Ball in Chancery-Lane. 1688.
TO Mr. Joseph Collins.
I Have complyed with your Desire and your Neighbours, as far and as soon as I have been able. You have the Sermon desired, for substance. Tho' not in every particular as it was delivered. A difference, I think, ought to be between Preaching and Writing. Or, if not, my Memory served me not to give it you otherwise. You better know my Employments, than to accuse me of slowness. I wish I were as free from the blame of too much Haste with it.
Such as it is, you will accept it, I know, at my hand. 'Tis followed with my Prayer that it may not be Useless to Your self, and to others as Craving for it. The Print of Sermons in the Heart and Life, is that which must [Page]make them Useful; or Harmless it self. Its Argument is of the most seasonable for us all. And more especially for You. So heavenly a Yoke-fellow cannot be quietly parted with, without a need of Faith's being strengthned by some such word. Your own feelings I presume do so certify you, better than any Lines of mine can do.
O Sir, industriously Imitate that Piety which you justly Praise. And take into your Heart the Truths you Longed to have in your eye. So shall it not repent you of asking, nor me of granting them unto you. I commend you to divine grace and tuition, as
To my Friends of troubled Spirits, in the Countrey.
YOU are Many: Altho' it be every one's word, ‘I am Alone, and I am Like no body.’ My Ministrations unto you by Speech, are at an end. That I served you no better when I was with you, is a sorrow that I shall go in unto my Grave. Notwithstanding all your good Opinions, Thanks, &c. But I am not able by so frequent Letters as you desire, to Gratifie you and Relieve my self. My Hands are full, my Eyes are weak, and my actuative Graces be not proportionately Strong. Proportionately to my Work in my present Place, I mean.
For this cause I would that this Sermon may pass for an Epistle unto each of you. And that every one of you may read it, as supposing it written peculiarly for himself. [As also the other [Page]small Scripts, wherewith I have cared to have it joined.] Ministerial services are not effectual or the contrary, according unto Ministers intentions. But if they were, you would fare as well as any, in the use of mine. For tho' I Love my present Congregation as my own Soul, I do unfeignedly Love your selves as them. More I cannot, and less I do not.
I do my self suspect it; and by others, I believe, it will be determined, that that affection of mine hath out-run my Judgment in treating you thus in this corner. But I have bid my self follow his ironical counsel, who lately said to me, "Go on with thy useful Indiscretions. Bishop Hall's words, are a wind that I think to have blown me good. Divine goodness (saith he) Loves the Strength and passes over the Infirmities of good Affections. It pardons the Errors of our Fervency rather than the Indifferencies of our Lukewarmness If by any innocent means I may be Useful, unto others be the Praise of being Discreet.
Indeed I have commended in this Sermon three Books which may make needless this Sermon it self. And any Additament. I mean Mr. Burroughs of Content, Mr. Richard Alleine of Heart-work, and Dr. Bates of Resignation. Works, that praise their great Authors, enrich their serious Readers, shame and condemn their Neglecters.
But I so well know the Gust and Appetite, and Digestion of your Spirits, that I shall set before you the following Memorandums. And not retract my request of your conning my plain Sermon. Against the Invasions of your Unquietness; against it's Abode in you, and it's Prevalence over you, remember ye,
M. 1. He must turn his Eye inward, that would judge right of any thing outward. Self-ignorance, is the great hindrance of Self-denial. The want of Self-denial is the great cause of all Contending with God and Distracting our selves. Could I but deny my Self, my own Wisdom and my own Will, I should never know a Restless hour more. To do [Page]this, my way is to be looking often into my self. To sit and consider: What am I? I was first, Nothing. Then, Dust. Then, a Body. Then, a Body and Soul, and that Holy and Happy. Then, a Body and Soul Corrupted and Cursed. Then, Sanctified, thro' my Redeemer's Blood and by his Spirit. Imperfectly Sanctified. Of my self I never was, am, or can be, but Nothing or Worse. Evil, the worst I do deserve. Good, the least I cannot deserve, &c. Now am I such a Thing? Can I deserve nothing? Why then I will quietly bear any thing. For I see, I am a thing that wrong cannot be done to by God. The truth is; till we conclude God cannot wrong us, we shall surmise in every trouble of ours that He doth wrong us. And till we well Understand our selves, we shall never believe but that we are things to which God owes somewhat. And must do us a great deal of wrong, if He make not good payment too.
M. 2. He that would be carryed without falling, must bridle his Horse [Page]before he Mounts. In all our ways, we are carried by our Thoughts. They are the Horses whereon we travel. As they go Orderly or Disorderly, so we ride prosperously in Grace and Peace, or fall shamefully from both. But so it is with them, that restrain'd and bridled by the Word of God, they go orderly and well. If they are let to have their heads, and have not the governing bridle put on them, they are sure to go as ill. No Sin or Grace, no Sorrow or Comfort stirs but in and by these Thoughts. Now, if before we ascended to make judgment of any Event befalling us, we took the course aforesaid; we should lose a thousand Plagues by the year in our Spirits, and find as many Comforts by it. Sinful and sorrowful Ways can never be left, till like Thoughts be left. Isa. 55.7. Ungoverned topping Thoughts undo Mankind. 1 King. 18.28. Why halt you 'twixt two domineering Thoughts? so the Hebrew. Unless my ( [...]) unruly, high, and head-strong Thoughts be cast down by Gods Word; as 2 Cor. 10.5. [Page]I shall consume my self with vexing at his work in the World. Thoughts do rend me, when I do not rule them.
M. 3. He that would not be Shipwrackt, should not let his Vessel be Empty, or Over-laden. They shall never want wo, who have too much or to little to do. Who are either Drudges or Drones of their own making. Idleness is a deserving cause of trouble, and a working one. It provokes God to send sorrow of Heart; and it causes the Heart it self to create it unto it self. The same must be said concerning Excess in labour. Your Diligence delights God. And in it you may expect Comfort from him. Thro' his grace, 'tis a Working cause thereof, tho' it be not a Deserving one. For wot it well, the Diligent Soul, (humane frailty allow'd for,) has no duty Undone or Illdone? While the Drone has many Undone, and the Drudge has all Ill-done. In things both secular and sacred, He that does too much or too little, he stabs or starves his own Quiet. He that does all, and neither more or less, he gives it Nourishment and Growth.
M. 4. He that would Fall no lower, let him Lye upon the ground. 'Tis Pride, makes capable of Soul falls and breaches. Men and Angels, both fell and brake themselves by it. Humility, is the sure way to rise, and safe way to shun every fall. Our meek and lowly Saviour sends the Proud away, & empty. But the Humble he neither sends away angrily from him, nor keeps sorrily with him. Hear it, O Child of sorrow! Go to thy God, pray him to make thee as humble as He would have thee. Tell Him, 'tis come already to this pass with thee; that in thy Heart thou believest thy self as truly worthy of Hell as any that be in it, and as truly unworthy of any comfort under the Sun as any that be under it. And that thou wilt endeavour to justifie Him; and take to thy self all the blame, if he never give thee a Kid to rejoice here. Or, a room in Christs Mansions, to joy in hereafter. And that 'tis with profound self-abhorrence, that thou askest either from Him. I dare engage, that as sure as Adam fell by ascending even to be like [Page]God in Omnisciency, thou shalt rise by descending thus, and being like Christ in Humility. Who sees it not? The weak but humble stalk of Corn stands, when the arms of Strong but Lofty Oaks be torn by Tempests!
M. 5. He must not believe what Rebels say, who would believe well of what the King does. We cannot think God good, without thinking all that He does do to be good. 'Tis the same judgment we make of his Nature and of his Actions. Now, He is a great King; but in this old Adam's Rebel-world, He is every where spoken against. If we take up, what the blind Passions and wild Fancies of men utter against Him, we shall unavoidably take in black thoughts of Him. He, in his Word, tells us that Sickness, Poverty, Perils, Reproaches, Soul-troubles, and all, be but refining fires. Take away but our Dross. Do not Hurt, but Benefit and work for our good. The World tells us another thing; that they are consuming fires. They undo us utterly. Better die than bear them. [Page]If God had any Love for us, he would suffer a great deal of Sin before He would use us so, &c. Believe this, and farewel to all Rest in your Spirits. But, is it Peace you would have? This do, you shall not miss of it. Viz. Believe what God says concerning the World, and not what the World says concerning God.
M. 6. Lastly, Let him learn excellently well to Wrestle, that would not have any thing to give him a Fall. Every one will trample on a Down-hedge. Let a man be sunk, and down in his Spirit; unable to rise and oppose; every thing will then smite him. His Life shall then be all, between the Hammer and the Anvil. Every Event shall be a Tragedy on his Soul. But if he has but strength enough to get upon his Knees. And on them, humbly to Wrestle with God in holy Prayer. What then? Why that Communion with the Almighty, makes a Soul next to Almighty. Yea, in a sense, Almighty. And more than Conqueror, even Triumpher over all his Troubles. It is a certain rule; If our Troubles don't cast out [Page]or corrupt our Prayers, our Prayers will surely cast out or conquer our Troubles. You can never fall Lower, if you behave your selves well upon your Knees!
Now the Apostle's words deliver my Heart, Rom. 13.15. The God of Hope fill you with all Joy. The Joy of Contemplation and of Expectation while you are on the earthly Globe, the Joy of full Possession when your eyes are closed. Let mutual Love be everlasting. And mutual Prayer be continued, until we ascend where Thanksgiving and Praise take up all. Let these Lines be witnesses of your being continued in the affectionate memory, of
Return unto thy Rest, O my Soul!
THis Psalm is an holy Vow. The Royal Writer, herein bindeth himself unto three things. Namely, the Love of God, and his worship, v. 1, 2. Holy Life and circumspect, v. 9. Payment of his Vow, most true and publick, v. 13, 14. The remainder of the Psalm, is for most part expressive of his Motives hereunto.
Our departed Friend, seemed to have made no small use of this Scripture. Many were her Troubles, and many her Deliverances. And very much her heart ran in the [Page 2]exemplary strain of David's, that is here recorded. It is now piously desired that somewhat be done for helping you her surviving Brethren, to arise unto an a-like Imitation.
Unto that end I shall first set before you, the principal Lessons that the six first verses give forth. And then propose, and prosecute also the chiefest of them that offer themselves from the seventh verse. For here are no dark or difficult Phrases, that call for stay in their Explication.
L. 1. Returns of Prayer, make a Soul a Mount of holy Fire. It is certain, they made David so. For thus are his words to be taken; q. d. ‘The God whom I Loved, whiles He was making me feel the blows of his hand, and denying me the Kindness of his ear: I, and did resolve to Love, tho' He slew me: Him do I now Love, as I can neither speak, nor be silent of. Now, now that His answer to my request is [Page 3]come down from Heaven, my heart (I think) is gone up to Heaven. 'Twas comparatively, Ice before: 'tis Flame now. If my Love before was a Spark, 'tis now a Mount. The grant of my Prayer, has made a whole burnt-offering of my Person. By giving me what I asked, God has took away all my will to ask for any thing else but Himself.’ For,
L. 2. God Himself is the Object, His Mercies be but the Motives of our Love. It was Father, Son, and Spirit that David Loved. Mercies drew his heart unto the Divine Fountain of them. They took his heart; but they kept it not so low as themselves. They carried it to the right Owner. I Love the Lord, not I Love his Deliverances, saith the good man; q. d. ‘'Tis unto the Giver, my affections are drawn by best gifts. Nor would I count any of them good, if they tended not to make my Esteem and Love of Him better. Return of Prayer is another [Page 4]kind of thing than the Gold of Ophir! But all my Love is too little for Him that makes it. And rather than any of it should be stole from Him, I would chuse to have any Desire of mine denied by Him. 'Tis Him that I studiously Love in all things, for all things, and above all things.’
L. 3. The Mercy of one Day, engageth us to Duty all our Days. It engaged the Psalmist, as the second verse most expresly saith. Because He hath enclined [at this time] his Ear unto me, therefore will I Call upon Him [or Pay all Duty to Him] as long as I live; q. d. ‘The Deliverance that God hath now wrought for me, hath sensibly brought Fire, Fuel, and Bellows to the Love of God in me. And for present, the coals thereof are coals of Fire, which hath a most vehement flame. But this gives me not content, I look forward, and I take care for to morrow. My heart [Page 5]is green Wood; and Fire in green Wood doth as easily Die, as it doth difficulty come to Live. Above measure I think my self engaged, to consult for the continuance of that Zeal which is easier Lost than first Got. And easier Kept, than Regain'd. Lost, I know, it will be, if the divinely appointed means be not used to preserve it. The which means are all Duties. And unto the Use of them all my days, I am as much obliged as the very first day of my Salvation. I dream not that God's end in it, is to make me Bless, Reverence, Trust, and Serve Him the more, for less than all my time. The benefit of the Salvation it self, extends plainly thro' it all. And thro' it all, as in duty bound, I engage my self to that universal Obedience, whereof Prayer is the so eminent Pillar. The World shall see, there is a Thankfulness that abides unto the Giver, even to the last breath of the Receiver.’
L. 4. Death and Hell do often Fright, but they never Hurt a good Soul. The Psalmist says, ( verse the third,) that the fears of death, (to wit, Bodily and Spiritual,) found him: and he found trouble and sorrow, (great store) in them. He says not, that they mischieved him. It were easie to shew that they (both) did him good. He hath elsewhere told us, 'Twas good, (beneficial,) for him that he was Afflicted; ( viz. in Body and Spirit.) And here it self, he doth, with sufficient plainness, speak the same. For in the next verse these are his words, Then called I on the Name of the Lord: as if he had said, ‘In that my Affliction, I sought God early. That Hell upon Earth, drave me to Heaven. Mine Eyes had been less toward God, if he had not set the Image of death upon my Eyelids. So many and so fervent Prayers had not been put up from my Soul, and for my Soul, if the dread of Death and Hell had not come into my Soul.’ Memorable is that passage [Page 7]of worthy Mr. Shepheard, I have oft wondred, If Christ hath born all our miseries, and suffered death for us, why then should we feel any miseries, or see death any more? And I could never satisfie my own heart by many answers given, better than by this; viz. That if the Lord should abolish the very being of our miseries, they should indeed then do us no hurt: but neither could they then do us any good. Now the Lord Jesus hath made such Peace for us, that our Enemies shall not only not hurt us, but they shall be forced to do us much good. Wants, make us pray the more; Sorrows, do humble us more; Temptations, make us exercise graces more; Desertions make us long for Heaven more 'Tis now part of our portion, to have not only Paul, and Apollos, and World, but to have Death it self to do us good.
L. 5. The troubles of our Souls, are the Souls of our Troubles. David's, do [Page 8]so appear. By the heaps of words that he pileth up to express them, they appear so. Death-sorrows, Hell-pains, Troubles and Sorrows that found him, and got hold of him. Oh what a deal of Water can the Sea contain more than a Thimble, or a Cockle-shell? And what an a like deal of good and evil is the Soul capable of more than the Body? And how much more to be pitied is the Soul that is betwixt Hope and Fear of God's Love, than the Body that is between the Axe and the Block? [Let the Reader that would see more of this, see the unparallellable Mr. Ro. Bolton upon Prov. 18.14.
L. 6. In the Fire and Water, there's nothing like holy Prayer. David was in them both, with the witness: and in them, as the best course he could take, he prays. Then called I on the Name of the Lord! O Lord, I beseech thee, deliver my Soul! q.d. ‘When I was beat off my Legs, I fell upon my Knees. I knew, the heavenly Father used to [Page 9]strike his Children no lower. Yea, and to strike them for no purpose so much, as to bring them on their Praying Knees. Unmixed Praise is his delight in Heaven: but, upon Earth, 'tis Praise with Prayer he delights in. And which he makes the in-let of all his Mercies, and our true Consolations.’ They quite mistake their way to welfare, who when they are distressed, sit still in lazy Complaints. Or go busie themselves in Complotments; hoping by their own and by borrowed Wisdom and Power to remove the Mountains that lay on their hearts. Idleness, and carnal Activity, sink us deeper into sorrows; they never take us out. But Prayer honours God, and God honours Prayer. No want is so great, but He can supply it: and there's no Soul that Prays in Faith, but may be sure He will supply it. Is his Power only Infinite? no, his Goodness that makes Promises, and his Truth that keeps them, be fully as Infinite as that Power it self is. What, [Page 10]therefore, is comparable to Prayer? 'Tis with it, and not without it, that Faith subdues worlds of evils, obtains Promises, muzzles Lions, quenches Fire, scapes the edge of Swords, of weak makes strong. Nothing can kill a Believer, but that which can stop the breath of his Prayer.
L. 7. God's gracious, righteous and merciful Acts, do teach us his gracious, righteous, and merciful Nature. They taught our Psalmist. He comes from declaring the former, to conclude the latter. He had said what God had Done; and ( verse the fifth) he says what God is. Namely, Gracious; that is, Kind, without any Force or Necessity, and without any Merit or Motive from without his own heart. Righteous, that is, Just or Faithful. Merciful, that is, forward to help creatures Lying in misery. Be it observed; 'tis the Nature of God, from whence alone, in many cases, we can draw any Hope or Peace. 'Tis from thence [Page 11]alone, as the first Fountain, that, in all cases, we do or can draw it. 'Tis for the Exaltation and Praise of his Nature, that he worketh all his works; and that he calleth us to consider all his works. 'Tis the reproach of his Nature, that Satan, above all things, aimeth and acts for: as that which upholds the Kingdom of Sin in the World. Wherefore, miserable are they, who cannot set seal unto this Doctrine. And who do not Learn what God Is, from what He Does. Their Religion is vain Pageantry, who, while they cry up his Works, do not enamouredly see in them, the glory of Him the worker.
L. 8. God is a Believer's own God. So the Psalmist calls him, OUR GOD. To be sure, God is at his own Disposal. He can give Himself to whom He pleaseth, to be Theirs in Marriage Covenant for ever. And 'tis as certain, He hath so given Himself, and all that He Hath, unto sincere Believers. [Page 12]Who accordingly give themselves, and all that they Have unto Him. (Of both, I speak largely elsewhere.)
L. 9. The most Shiftless Saints, have God their Saviour. The Lord preserves the Simple, saith verse the sixth. Men of least Policy, are saved by Him who is Only Wise. They are Preserved one, or other, or all ways; viz. From evils, and In them, and out of them.
L. 10. Sanctified hearts, remember their Wants, and their Helps. Davids did so: I was brought Low, and He helped me. Indeed sin takes away the heart. Corrupts the mind, Memory, and Will. And lets not him be a Man, that will not be a Saint. Grace, on the contrary, raises the Mind, perfects the Memory, rectifies the Will. And make that he who will be a Saint, must be very like an Angel. That is, Humble and Grateful. Humble in ones self Grateful unto God. Assoon shall Cherubims [Page 13]cease to remember that once they were Nothings, and God raised them out of Nothing; as an Holy Soul shall forget his great Depressions, and his Gods Exaltations of him out of them.
The Text we are now arrived to. And in it you see, (do ye not?) these Particulars; to wit, (1.) The Preucher, David's Conscience. (2.) The Auditory, David's whole man. (3.) The Sermon, an Exhortation to holy Quietness pressed by Gods motive Kindness. Many Doctrines, here meet us; and chiefly these.
D. 1. Good men give themselves good Lectures. Davids have their Chaplains in their breasts. And Preach unto themselves. Their own Reins do instruct them. And indeed all men's words, and God's too, be unprofitable unto us, till they become the words of our Consciences unto us. He is an ill man, whose Conscience is a dumb Dog.
D. 2. The best of men, do not keep perfectly still, in severe storms. David himself did not. This charge, [Return to thy Rest,] plainly speaks his Removal from it. And a sinful Unquietness, it self. We have heard indeed of Job's Patience in his Affliction: and so have we heard of his Impatience too. In that very grace wherein a good man is most Perfect, in that it self he is far from being Legally Perfect. Our gracious God doth not; and Men should not, let one act, or a few un-allowed acts denominate us; In no man, save Him who was God and Man, had ever Diligence or Patience its Perfect work. In the foresaid sense, Perfect. We may not call our selves Hypocrites, for that which God doth not so call us. Perfection is coveted by every one that is sincere; but 'tis not by any one in this Life attained. Sin came into us, when our Souls came into our Bodies: and 'twill never go quite out of us till [Page 15]our Souls go quite out of them. Happy is he that has no sin Reigning or Raging! Till you are in Abraham's bosom you shall have sin Assaulting and Afflicting you. And that in Adversity, and Prosperity too.—But the Truth I chuse to insist on is that which follows.
D. 3. Rest in God is the state of Mind, that's Laboured for by the Children of God. 'Tis that, you see, whereto David laboriously called and instructed his Soul. And the record of it can be thought design'd for nothing so much, as to provoke us to go and do likewise. That thus we may the better do, the Proposition shall be briefly Explain'd and Proved in these four Considerations.
C. 1. Rest is the Health. Or the pleasant Feeling of a Soul United unto, and Enjoying of its supreme good. Two things it importeth; Life, and Peace Rest, is not Death; nor is it Rage. Where there is no Life, there's none [Page 16]of the Spiritual Rest we speak of. Nor any other, but what a Stock or Stone possesses. Where there is no Peace, it need not be said what a distance there is from Rest. Raging Life, stands farther from Rest, than Dead Peace it self. A Flint stone is nearer to it, than a Furious malecontented man. Soul-rest, is a lively Peace, and Peaceful Life. And here think distinctly; (1.) No Creature is or can be its own happy-making good. (2.) All Living ones do crave such good, from without themselves. (3.) God is all good. Creatures have nothing, but what He puts and holds in 'em; no virtue to benefit one another. (4.) Before the best Union unto God, we cannot have the best good from Him, By the best Union, understand nearest Relation. That of Adopted Sons and Covenanted Servants. By the best good, understand that which is Spiritual and Eternal. (5.) When we have the best good bestown upon us by God, we are not [Page 17]at Rest in our selves presently. We are not well, till what is Bestown on us be also Enjoyed by us. (6.) Enjoyment, is made up of five Ingredients; to wit, Use, Knowledge, Pleasure, Content, Security. We then Enjoy what God Is unto us, and what He also Doth for us, when we Use it for the just ends of it. When we duly reflect, and Discern our selves to be in the Possession and best use of those best things. When we take Pleasure, and make glad our hearts in the Discovery thereof. When we Content and satisfie our selves with that Pleasure; saying, 'Tis Enough, yea 'tis All; we would not, nay, we cannot have it better with us, than Grace hath made it. When, likewise, we have, and consider us to have strong Security, for Holding what we Have. (7.) Rest, is the State and Temper of a Soul thus enjoying God, through Jesus Christ. It's such a Soul's satisfiedness; and that in a double reference; to all that God has yet done, and all that God [Page 18] shall ever do. A Soul in the Rest which our Text intends, thus speaketh: ‘Lord, I must speak as I find. Thou hast hitherto done all things well. I must needs approve, yea and applaud all. I am sure Thou thy self canst not mend it; for there has been in it no fault. I shall never forgive my self my trespasses, in the hard thoughts I have had of any thing by Thee done. If I remember them in Heaven, I shall there Blush to all Eternity for them. Lord, for the future I project to be wiser. I do now let fall all Contest with Thee, about future Events in this World. I put a Blank in thy hand; write, Lord, thy Pleasure. Write the Kind and Quality of the things that shall befal me. Write the Measure and Quantity of them. Write the Term and Continuance of them too! Order my Lot while I sojourn on Earth, even how Thou pleasest. Thy Will shall be my Will. If ever I contradict the former, I shall the [Page 19]latter too. Thou canst not do what ought to Offend me; or what ought not to Please me. Nor can I any way do my self hurt, but by unjust surmising that what Thou dost is not good. I command my self, having Peace with Thee above, to maintain Quietness for ever within. And not admit any thing from without to make a tumult in the Region of my Heart. No, but to behave my self as may shew that I do account Thee a sufficient Shield from evil, and Store of good. And this, by walking on the waves, if Thou callest, without sinking. By entring the Fiery Furnace, if Thou wilt have me, without Desponding. By trusting in Thee, even when Thou appearest to slay me.’
C. 2. There's no Perfect Rest behither Abraham 's bosom. It is a Truth, denied by none, tho' considered duly by few; a state of Adoption is a state of Rest. Upon thy first Repentance, [Page 20]and Faith, thou art made a Child of God, John 1.12. Being his Child, thou hast a Child's portion. And to be sure, the Children of his house are free. Free from the condemning Wrath of God the Law-giver and Judge; free from the Power of Satan the Jayler and Executioner; free from all the Dominion of Sin (that is a worse Enemy than Satan himself;) free from all things that totally exclude Rest. I, and have all things that do constitute and make the foresaid Rest. Who doubts it? they have some Knowledge of God; some Use of his holy Name, and his Peerless Excellencies. Some Pleasure therein, and some Content therewith. And some Confidence too of the unmoveableness of their good estate. These latter they have sometimes, and in some measures: and much more the former. But yet, tho' now we are the Children of God, it doth not in this World perfectly appear. No, our very Life is Hid; and so is our Rest, in great part. Infinite Wisdom [Page 21]sees good to make a difference of degrees between Grace and Glory. And to make the state of Glory, one of all Rest: and the state of Grace, one of but some Rest. The state of Glory, one of Rest, absolutely: and the state of Grace, one of Rest, but comparatively. I say, but comparatively. In comparison of the Wilderness, Canaan was a Rest: but compared unto Heaven, what was it? True, it flowed with Milk and Hony; but it had also Thorns and Briars. Compared to the state of Sin, the state of Grace is Heaven upon Earth; but compare it to Heaven above, and then 'tis (dicere ausim) but a Hell upon Earth. Such an Hell, that St. Austin's words are known to be true; ‘ Some good men have need of Patience to Live, as much as others have need of Patience to Die.’ There want not Reasons, for God's so ordering things. And our Divines have not been sparing in their accounts of them. I forbear it here: praying only that it be observ'd, Disturbing [Page 22]Trouble shall as soon get up to Heaven, as Undisturbed Rest come down to us in this World. Christ our Head, had never any sinful Sorrow indeed: but neither had He, before his Exaltation, any sorrowless Comfort here below. We, imperfectly sanctified creatures, have neither any Sorrow that is altogether sinless; or any Comfort that is altogether sorrowless. One of the Thieves on the Cross did Blaspheme, Mark 15.31. Our murmuring Flesh and Corruption, tho' crucified, doth break out. And raises, in every state, unquiet and unruly Thoughts. The World's Objects also, deceive us with their Emptiness, and vex us with their Falseness. Satan, likewise, by Injections of his, hath more than a few ways to Disturb us. In a word, there are four things whereto we are here liable, which make perfect Peace here impossible. I mean, Bodily Diseases, Mental Errors, Divine Desertions, and Satanical Temptations. By [Page 23]means hereof, the troublesom Thoughts in our minds, are made as numberless as the wandring Atoms in the Air. And 'tis an imperfect Patience, wherein our souls are in our best days possessed. A quiet and calm Spirit is in God's sight a Jewel, for Excellency; in our sight 'tis a Jewel for Rarity. Nor is it any where found, but abundance of flaws are found in it. Where is Wealth without Care? Where is Pleasure, without Weariness? Where is Honour or Praise, without Hazard? Who has Friends, without any Guile in them? Who has Relations and no Crosses in them? Who hath found out that Age, that is without it's Infirmities? I will ask but once more, and pass on. Who hath grace without adherent Corruption, Hope without Fear, and Comforts without Eclipses?
C. 3. There is more perfect Rest attainable, than what is yet by any of us attained. The best souls do often lose of that which they had. But never [Page 24]do they gain all that they may have If any have so done, they are black Swans, rare Instances. Generally, all sober Christians will grant, they Need more than they have. Nor will they dare to say, that their Diligence in time past could not have gain'd more. Or that their holy Industry from this time will not gain more. All sincere Converts, do enter into Rest. They pass Jordan, they set their feet on Canaan. Nor is it God's will that they should keep by the Rivers side. He gives them Eyes and Feet. Understanding, and strength And commands them to use both for getting further up into the Pleasant Land. Every Believer, upon his first Union unto Christ, makes God name his strong tower. He runs into it, and he Rests in it. But how? Into the outer parts he runs, and in but small part, comparatively, he Rests. Now God saith not, Hitherto shalt thou come, and no step further But contrarily; He calls to come farther [Page 25]in, into the Chambers of purer Peace and Rest, Isa. 26.20. I, and to advance toward the fulness of Joy, 1 John 1.4.
Let it be observed; The Rest in God we speak of, is a Grace. Grace, is a Growing thing. 'Tis but a Seed of it that the Holy Ghost infuseth, in our first Conversion. But, like the grain of Mustard Seed, it grows. He that Infuseth it, doth Increase it. He brings it unto it's just measure and Size, in every Convert. He Keeps it Growing until the very Harvest. Nor is ever Grace at a full stand, till it be ripened into Glory. 'Tis often told you, and I hope you know: the Holy Spirits work is to set us working. All that He works for us and in us, [...] works by us. Consequently, we [...]ay by no means imagine, but that we have room to Mend till we come to Heaven. And have an increase to make in this and every grace. The greatest Charity must take it for [Page 24] [...] [Page 25] [...] [Page 24] [...] [Page 25] [...] [Page 26]Phrenzie, if any man should say to this purpose. ‘Long hath been my Conflict? and I have obtain'd some Conquest over the enemies of my Souls Rest. I cannot expect, nor will I therefore endeavour after more. My work shall be to keep, not enlarge my victory. My will is melted into the will of God as much as I ever look to have it. Inwardly I Fret as little; outwardly I Murmur as little as I am ever like to do. It were vain to pray the Holy Spirit, to make my own Spirit less Tumultuous and confused than 'tis. To hold it any higher than He does already, from sinking Discouragements, or distracting Cares. In all that comes on me, my Mind is as satisfied as ever it will be, that 'tis God's doing, and that 'tis Just and Good. My Will also is as obsequious, yielding and submissive, as it can be made. The tenor and temper of my Soul is as like Heaven as it will ever be upon earth, &c.’ No gracious Heart can [Page 27]have such a Mouth. As long as 'tis it self and free from Lunacy, it cannot. Nay, but it will speak clean contrarily.
C. 4. The Children of God, do upon many and mighty Motives, seek to attain all Rest in God that is attainable. They think not less than All, to be enough for their present state. And they have Reasons enough for that their Thought. Some of them, and not the Least, shall be proposed. God's Servants consider the following particulars.
(1.) There is a Necessity of Precept. God commands, that Degrees of Rest unattained be laboriously sought. As well as that the Degrees attained be watchfully kept. He requires not the Principle of any grace, without the Practice; nor Perseverance in any, without Proficience. As expresly we are bid to Grow, as to stand in grace. Now where the word of God's Command is, there is Power. [Page 28]In a gracious Soul there is such a powerful impression made, as there is in a Subject's heart by his Kings commandment; or in a Child's by his Father's.
(2.) There is a Necessity of means. Of means unto our chief end, yea our whole one. Our Ultimate one, which is God's Honour; our Near one, which is Our own Good; our Intermediate one, which is our Neighbour's Good. Rest in God is an undispensably requisite Means unto all three. And our Degrees in them, can be but according as our Degrees of Rest are. For the Being and Life, the Beauty and the Strength, of all Duty unto God, consisteth much in this Rest. Is God my God? do I Hallow his Name? or do I Look like Christ's disciple? Till I Lye down at his foot, submit to his Will, content me with his Pleasure? Excepting against nothing that He does? No; but when a Soul doth this, it acts not a Single grace, but all graces [Page 29]together. It acts them not meanly neither, but illustriously and amiably. With huge strength and demonstrations strongest of Truth and Goodness. As for our own Good, it stands in Receiving from God what thro' Christ he Gives. Waiting for what he Promises. Giving back what he requires from our hands. And how requisite is a Quiet spirit to all these? The Vessel into which a Liquor is poured, must not stir and jog up and down, but be held still. Are we Vessels of mercy? Are we to receive the waters of Life, the streams of grace? If so, the spirit of grace must hold still our Spirits. Keep them Quiet and unhurryed and submissive. So, if we are to Live by Hope, and wait for the glory to be revealed, how needful is Rest? Assoon may you see with shut eyes, as Hope with vexing and restless hearts. Rest and Submission be the inlets of Hope, as Hope is the inlet of Consolation and Joy. The Worship we are to give unto God, hath this to [Page 30]be said of it. It hath a Soul and Body, a Kernel and Shell, a Substance and Shadow. An heart that is like either to the Dead Sea or to the Adriatick raging Sea, may give God the carcass, the Shell, and the Shadow of worship. The Soul, the Kernel, the Substance, none can give but the resigning, resting heart. That which Resigns it self unto God's good will, and Rests confident there will be nothing but what ought to be in his works. As for our Usefulness to the Conversion of sinners, or Edification of Converts, let Reason and Experience speak! Will the mire cast out of a troubled muddied Soul conduce unto these ends, or to the quite contrary? Words signify little, without an efficacy-giving Example. But a Restless man's whole Conversation, is one continued slander of Religion. And a Disswasive from it. In short, the Philosopher says right. Whatever moves, must move upon somewhat Unmoveable. Ships move on the Sea 'tis true; but the Sea moves on [Page 31]that which moves not. Coach-wheels move up and down; but so doth not the Axle-tree to which they are fastned. Man's heart can in no good course move, till it be joyned unto God, and rest in Him who is unmovable. 'Tis by Rest in Him, we are fitted for every Motion for Him Then it is we can do what pleaseth Him, when what He doth do does please us..
(3.) There is a Necessity of Covenant. There is no true Servant of God, but what is a Covenant one. Nor any Covenant one, but what has Promised and Vowed sincere and entire Acquiescence in God's Will. Praying, without limitation, that his Will be done. Yea, and upon Earth as in Heaven. Now, do Covenants signifie any thing or nothing? signed, sealed Covenants. Such is our Covenant with God, in Baptism, and at his Holy Table sign'd and seal'd. Or dreams any man, that he hath risen to a full performance of his Sacramental [Page 32]Engagement? If not, he must feel it's force on his Soul, constraining to pursue more Rest in God. Or else be inclined to renounce his Baptism; as indeed the most among us, but too practically do.
(4.) There is a Necessity of Interest. God allows, yea commands us to Love our selves wisely, without any stint. The sum of all his Commands is this; "Be happy! Whatever is truly for my eternal Interest, the same is my Duty. Now, if any thing be so, Rest in God is so. For why? Satan can have no good angling in the waters of my Soul, if they be not Troubled. Temptations spoil men; but Content with God's Will, spoils and shames Temptations. Yea, and it doth by our Comforts, as our Saviour by the Loaves and Fishes, Matth. 14. It multiplies them miraculously; and makes a very few of them, enough for us, and to spare. A little with Content, is [Page 33]not a little. 'Tis a great deal. And a great deal, and Content with it, is very Heaven it self. A great man hath said, A Contented spirit on Earth, is in some respects better than Heaven. Boldly I will say; 'Tis the best of Heaven that we can have on Earth, to Rest always and Depend on the Lord of Earth and Heaven. Living off from Creatures; and from under their Power to Glad or Sadden us. And knowing this unquestionable truth, That sound Christians Possess all things. Or, if they don't, they have given them the good of all they want, as truly as the good of what they have. The Honour, that Rest in God doth crown a Soul with, is the greatest that God can be imagined to give, or a Creature receive. It makes as like God as a Creature can be. When you have all you would have in Him, you are next Happy and Honourable to Him, that has all in Himself that He would have.
(5.) There is a Necessity of Nature. The very Nature of a Regenerate man, is against Vexation at what God does. And is for the most entire resignation unto his Pleasure. Unregenerate men's carnal mind, is all Enmity; and such as cannot be Subject to, and Quiet in, God's Will. But the New-born man's renewed mind, is all Friendship; and such as cannot but be Flexible to, and be at Rest in it. At least, it cannot but wish, and will, and pray, and strive to be so. God calls Unquiet hearts, Rebels. And so do his Children call their own hearts when they be Unquiet. Saints in Heaven can have no actual Discontent; Saints on Earth can have no allowed Discontent. The Nature of these is as truly against it, as the Nature of those is. Albeit their Power against its invasion be not so great. Their good Apprehension of God, and their good Affections toward Him, be the same for Kind, tho' not for Degree.
It remains that we Apply all. May He who only teaches to Profit, teach you this; without which 'tis impossible to Profit. Rest is so suitable to natural Desires, that I must suppose you always to desire it. Our Days are so troublesom and stormy, that, methinks your present care for it should be above ordinary. And that very Providence which occasioned this Sermon, one would think, should contribute much to your Persuadableness by it. In hope that some will make a good use of it, and with desire that all of you may, I shall set before you two things; viz. The principal Truths this Doctrine calls to us to Consider; and the special Duties it obligeth us to Practise.
Of these Truths, I commend five.
T. 1. Good men are careful about the Temper of their Minds. All men are so about the Temper of their Bodies. As for their Minds, most are very [Page 36]heedless. And tamely bear any Temper that comes upon them. Not having ill Tempers Lamented, or gracious ones Laboured for, by them. But men of good hearts, are not a little careful about their good plight and tempers. Prov. 4.23. Keep thy heart with all diligence, is a Text engraven deeply on their hearts. [And I would that Mr. Richard Alleines golden Sermons upon it, were more in peoples hands.]
T. 2. This World, as bad as 'tis, is not so bad as some hasty folk make of it. Such, I mean, as exclaim against it as a Place uncapable of any Rest. And altogether unfit for Comfort or Joy. True, we are here, all of us, defiled with rebelling Corruptions, clothed with numberless Infirmities, loaded with past Guilts, assaulted with present Temptations. We are by Satan buffeted, by Men oppressed, by God afflicted. Be it confessed therefore; without some solid support, (Vivere [Page 37]non est Vita,) our Life is scarcely worth the name of Life. But yet, all Rest is not reserved for next World. There is a Lord that in this World, rebukes Temptations, pardoneth Guilts, heals Infirmities, subdues Corruptions, heightens Consolations above Sufferings. And who in this World it self, bids and makes his Children to Rest and Rejoyce in Him. Such a thing there is as an Heaven upon Earth. And 'tis long of our selves if we find it not.
T. 3. Serious Christianity, doth little deserve the imputations of Sourness and Melancholy. What is it but a Life studiously Quiet and Comfortable? It's Possessors chide themselves for nothing more, than their foolish departures from their true Rest. They proclaim it Comely to rejoyce, Psalm 33.1. And profess that they do so with Joy unspeakable and full of glory, 1 Pet. 1.8. Have they at times their Shipwracks of Rest, in which [Page 38]neither Sun nor Star appears? The World will not believe it, but the Church knows it. And will be content to bear the hard names sent from the scorners chair. Yes, they have. But then it self, Light, and Rest, and Joy are sown for them, as they be not for sinners. And their Sorrows be, but like a travailing Woman's, the fore-runners of Joy. Their bitterest Aloes be better therefore than sinners most sweetned Arsenick. Sinners be still in little Quiet, and be going to less. Good men have always some, and are going where they shall have all. Sincere Religion, is the only Element in which Rest or Peace can live.
T. 4. We never do well to be angry at what God does. Grace carries us to expel and prevent anger and unquietness. 'Tis Corruption inclines us at any time to Plead for it. Indeed we may reasonably and sinlesly, Resent Afflictions. Yea, 'tis our Duty to abhor stupidity, and not (thro' unsensibleness) despise God's Chastening. [Page 39]We may likewise, humbly make our Moans to God; and pour out our complaints unto our Brethren. We also may and ought to use all innocent means, to get from under afflictive evils. Scripture and Nature vouch this. But to Rage and Repine at God's work, is to Blaspheme his Majesty. And 'tis certainly the Logick of the Devil, that frames Arguments against God. Arguments I call them; but they are but in colour and false appearance so. Sin and Satan have a great hold of a man, when ever he offers to bring such to justifie his blaming of God; e. gr.
Obj. Can I be Troubled too much? my Trouble is for sin.
Ans. You must not for Sin it self be Troubled more than God requires. And that is unto Humiliation, not Desperation. Distraction fits for Bedlam, not for Heaven. If your Trouble be for Sin, your care should be to keep Sin out of your Trouble.
Obj. God has Departed from me; Can I take on too much?
Ans. Yes, you may. If He be gone from you, go you and cry after Him. Not Run away from Him, and Rage against Him.
Obj. My Affliction is a none such; and may not I then be allowed to Crudge a little?
Ans. It may be 'tis a none-such but in thy own Conceit. But if otherwise, God has not wronged thee. Hell it self is not more than thy desert. Fretting will make it worse. Submission is thy only way unto Restauration.
Obj. But this Affliction makes me Unserviceable; and therefore I cannot bear it.
Answ. Unserviceable! Vain Man, I tell thee, Serving God is doing his Will, not your own. His Will is now, that you serve his glory by patient endurance of his Chastisement. Whatever other service He has to do, He can do it without you. He can Find Servants, or Make them, or Work without them.
T. 5. That Rest and Peace which cost but little, are worth as little. Davids get theirs, by Prayers and Pains with their Souls. True Saints sow in Tears before they reap in great Joy. I would not be thought to intimate, that all God's Children do mourn as long, as loud, and as much, one as another. I know they do not. There is a vast difference that Soveraign Grace makes. But I affirm this, to be clear from the Holy Scripture. A frame of holy Rest in the Soul is not to be expected without the constant and diligent care of the Soul. To wit, for Attaining, Keeping, Increasing it. And whatever the temper of the Soul appears, 'tis more than probable that it is not worth keeping, if it cost not true pains in the getting. God doth not sell us Peace for our Pains. But He hates Pride and Idleness, and gives not Peace without our Humility and Industry.
The Duties whereto I exhort, are five most conducive to Rest.
D. 1. Give all Diligence to make your Calling and Election sure. There is no Rest in Creatures. They are False, and Delude us. Weak, and Disappoint us. But neither is there any Rest in God for you, until you be truly Converted unto God. How oft have I told you, Without holiness no man shall comfortingly see God here or hereafter? Without the holiness of Spirit, Covenant, Qualities, Conversation, and Company, that I have treated of elsewhere. If you would have Rest, go no shorter a way than this to find it.
D. 2. They say, that neither Trees, nor Grass, will grow upon the ground under which Gold Mines be. 'Tis sure that Holy Rest is often kill'd by the Love of yellow Dust. Love not the World, nor the things of the World. Watch and Pray against the inordinate Love of this low World, and its low things. It often gets into the best hearts, before they are aware. And sooner than other Enemies to Soul-peace. [Page 43]When it hath invaded, the strongest Grace will have enough to do to drive it out. And must look for small measures of quiet while 'tis in. Of all the famed Saints recorded in Scripture, and renowned for assurance of God's Love; what one do you read of tainted with Love of this World?
D. 3. Walk circumspectly and precisely. In Duties Personal and Relative. Omission, or slight Performance of one, deserves deprivation of the Holy Spirit. And, if the Comforter go away, what becomes of your Rest? The weakest Christian, that lives up unto the grace he hath received, is safer than the strongest that doth not so. And will have more Rest at Noon than he.
D. 4. Let your Love of God Believe all things, and Hope all things. I mean, in all severest dispensations Believe all that He doth to be very Equitable. [Page 44]And hope to see the day that will shew how little cause has been given of your Dislike. The Law saith, the King can do no hurt, tho' his Ministers may. The Gospel is plain, Heaven's King can't do hurt to his Children. Altho' the World may. All Unsatisfiedness with Events, is caused by our having no thoughts of God, or low, and slight, and hard ones. Do but Know and Remember He is God. And one that then cannot act but like Himself. It will be almost as Impossible as Unjust to be Discontented.
D. 5. Muse not ever upon your Afflictions disjunctly from your Mercies. If you must multiply thoughts of them, then joyn you as many thoughts of your Mercies with them. Else, while the best men muse, a wild-fire will burn. But be it reflected on by us! Had we ever in our Lives one Affliction, under which we had not a million of Mercies? Or, what man is he that hath not received a Sea of Mercies [Page 45]for every drop of Trouble from God's hand? That has not had many a good Day or Week, for every sorrowful Hour? A very ill Spirit it therefore appears, that is took up wholly in poring on the so few sorrows, tho' Deserved, and Needed, and Blessed too, it may be. Passing unregarded the so many Comforts, on an Undeserving and Ill-deserving worm bestown.
I wave other Particulars. Let such as need, gather from Mr. Burroughs of Contentment, and Dr. Bates of Resignation unto the Will of God.
My Testimony of the gracious, humble, quiet Christian forementioned, is unnecessary. Except it be for provoking your Imitation. Upon very satisfactory grounds, I have thought her One, of Gifts and Graces, above the ordinary pitch. And, the same for the Consolations of God. Her Night-song was, Now am I one day nearer my Father's house, my heavenly [Page 46]home. And her Morning one was harmonious; to the same tune. Her Memory is sweet unto many; her helpful Converses are dearly missed by her Relations and Neighbours. My Advice is, that you all take the only way to do her Memory true Honour; and your selves the greatest Kindness. VVhich is, to hear her, tho' now Dead, yet Speaking. And by her Example shewn you, now pressing you to conclude the Duties that I have Preach'd, to be both Possible, and Desirable. She fore-saw her Death, and pass'd thro' the darkest shadow of its Vale, as undauntedly, as you know. O that before God take any others of you hence, you may seek and find that Soul Rest which may a-like glorifie God, comfort your selves, and rejoyce the Congregation you leave behind! Amen.
Restless Importunity makes thus publick, the Verses of Psalm 116th. sung before the Sermon. And the Hymn sung after it.
Psalm 116.
HYMN.
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Mr. Corbets, by Mr. Richard Baxter.
Mr. Bakers, by Mr. Nath. Vincent.
Mr. Marshals, by Mr. Tomlins.
Mr. Johnsons, by Mr. Loid.
Mrs. Fishers, by Mr. Scot.
Dr. Whittakers, by Dr. Annesly.
Mr. Wells, by Mr. Thomas Watson.
Mr. Stubs, by Mr. Watson.
Mr. Stubs, by Mr. Richard Baxter.
Hodges Vanity of man as mortal.
Mr. Lyes, by Mr. Lamb.
Vertuous Daughter by Brion.
Sir Thomas Viners by Dr. Spurslow.
Mr. Perns, by Ainsworth.
Work and Reward of a Christian, by R. Raworth.
Mr. Wests Funeral Sermon, by Mr. Cole.
Mr. Webbs, by Mr. David Burges.
Baxters which is the true Church;
Hodges Creatures goodness.
Naked Truth.
Doolittles Protestant Answer to a Popish Question.
Mr. Kidders Charity directed.
Scholars Address against Pluralities.
Dr. Crossmans Sermon.
Humphrys peaceable disquisitions.
Hodges considerations to promote peace.
An Endeavour for Peace among Protest.
A conference between a Papist and a Jew; and a Protestant and a Jew.
An Essay for the Education of Gentlewomen.
A warning for Servants; or the Case of Margaret Clarke.
An Answer to Dr. Stillingfleet's Sermon by the peaceable design.
A Discourse of Pluralities.
A Discourse of Excommunication.
The middle way of Predetermination
Popery an Enemy to Truth, by Mr. Sheldreck.
Dr. Dumoulins conformity of Independent Government to the Antient Primitive Christians.
Excommunication Excommunicated in a Dialogue between a Doctor of both Laws.
Wases Grammar.
Vincent of Conscience.
A rebuke to Informers.
A modest inquiry into Dr. Stillingfleet's Historical mistakes.
The State of Blessedness.
Liberty of Conscience in order to universal peace.
The Lords voice crying to England.
Life of Herod the Great.
Phelps Innocencies reward.
Rosses Mystogogus Poeticus.
Phelps on the Revelations.
Gillespys Ark of the Covenant.
Present State of new England.
Dr. Collings of Providence.
Froysells Sermons of Grace and Temptations.
Yarringtons Englands Improvement, First part. — Idem Second part.
Meaning of the Revelation, by John Hayter.
The Morning-Lecture against Popery, or the principal Errors of the Church of Rome detected and confuted in a Morning-Lecture, preached by several Ministers of the Gospel in or near London.
Four useful discourses: (1) The art of improving a full and prosperous condition for the glory of God; being an appendix to the art of Contentment in three Sermons, on Philip. 4.12. (2) Christian submission, on 1 Sam. 3.18. Philip. 1.21. (4) The Gospel of peace sent to the sons of peace, in six Sermons on Luke 10, 5, 6. by Jeremiah Burroughs.
Dr. Wilds Letter of Thanks and Poems.
A new Copy-Book of all sorts of useful hands.
The unity and essence of the Catholick Church visible, by Mr. Hudson.
The intercourse of Divine Love between Christ and the Church, or the particular Believing soul: in several Lectures on the whole second Chap. of Cant. by John Collings, D.D.
Large 8 vo.
The sure mercies of David by Nath. Heywood.
Heaven or Hell here in a Good or Bad Conscience, by Nath. Vincent.
Closet-Prayer a Christians duty; all three by O. Heywood.
A practical discourse of Prayer; wherein is handled the nature and duty of Prayer by Tho. Cobbet.
Of quenching the Spirit; the evil of it, in respect both of its causes and effects, discovered; by Theophilus Polwheile.
The sure way to Salvation; or a Treatise of the Saints mystical Union with Christ; by Richard Stedman. M. A.
Sober Singularity, by the same Author.
Heaven taken by Storm, by Tho. Watson.
The Childs Delight; together with an English Grammar.
Reading and Spelling made easie; both by Tho. Lye.
Aesops Fables, with morals thereupon in English Verse.
The Young-mans Instructor, and the Old-mans remembrancer; being an Explanation of the Assemblies Catechism.
Captives bound in Chains, made free by Christ their Surety; both by Tho. Doolittle.
Eighteen Sermons preached upon several [Page]Texts of Scripture, by William Whitaaker.
The Saints care for Church Communion; declared in sundry Sermons, preached at St. James Dukes-place, by Zech. Crofton.
The lise and death of Edmund Stanton D. D. To which is added a Treatise of Christian Conference; and a Dialogue between a Minister and a Stranger.
Sin the Plague of plagues, or sinful sin the worst of Evils; by Ralph Venning. M. A.
Cases of Conscience practically resolved; by J. Norman.
The Faithfulness of God considered and cleared in the great Events of his Word; or a second part of the fulfilling of the Scripture.
The Immortality of the Soul explained and proved by Scripture and Reason; to which is added Faiths-triumph over the fears of Death; by Tho. Wadsworth.
A Treastise of the incomparableness of God, in his Being, Attributes, Works, and Word; by George Swinnock, M. A.
A Discourse of the Original, &c. of the Cossacks.
The Generation of Seekers; or the right manner of the Saints Addresses to [Page]the Throne of Grace, with an Exposition on the Lord's-Prayer.
The Administration of Cardin. Ximenes.
An Essay to facilitate the Education of Youth, by bringing down the Rudiments of Grammar to the sense of seeing, which ought to be improved by Syncrisis; by Mr. Lewis of Totenham.
An Artificial Vestibulum; wherein the sense of Janua Linguarum is contained, compiled into plain and short Sentences, in English, for the great ease of Masters, and Expeditious progress of Scholars; by Mr. Lewis.
Speculum Sherlockianum, or a Looking-glass, in which the Admirers of Mr. Sherlock, may behold the man, as to his Acuracy, Judgment, Orthodoxy.
A Discourse of Sins of Omission; wherein is discovered their Nature, Causes, and Cure; by George Swinnock.
His Majesties Propriety in the British Seas vindicated.
Differences about Water-Baptism no bar to Communion; by John Bunyan.
The Dutch-Dispensatory; shewing the virtues, qualities and properties of Simples; the vertue and use of Compounds; whereto is added the Compleat Herbalist.
Hurst Revival Grace.