upon the whole Work This is the Second of the Premises III. The Third and Last which gives the full force to the Argument for a speedy present Undertaking the Jaylor's Enquiry after his Salvation 'T is the uncertainty of every Man's Continuance in this short Life to do so Great a Work Always fearing lest too long a presumptuous neglect should provoke God to cut a Man off before it 's done Our time is in God's Hand as the Psalmist saith Psal 31. 17. that is unaccountably to shorten or lengthen it as he pleases 'T is his Divine Prerogative And then who could think that any Man who hath the least spark of Faith or even of Reason in his Mind could be so desperately adventurous as to defer the acting that Saving Work for his Soul one Hour longer lest in the very next beyond which he hath no absolute assurance to Exist he be left to an impossibility of ever-after either to Act or Hope for his Deliverance from being as Miserable a Wretch as can enjoy a Being I say if the Case stands so with him why should he any more sit down to Eat or go about to close his Eyes to Sleep quis hoc sub Casu ducere possit Somnos one Night more till he hath taken a firm Resolution the next Mornining to make an Entrance upon that Happy Work And for the keeping him awake in that present Night to think of it it were well for him if his Conscience would lay him down in that posture which the Prophet ingeniously describes Isa 28. 20. that is that his Bed should be shorter then he can stretch himself upon it and his Covering narrower then he can wrap himself in it And if his Uneasiness can perswade him to bethink himself of Enquiring after and then Acting for his Future Salvation it would prove the most Propitious Night that ever he were like to enjoy in his whole Life Oh consider this ye that forget God lest he pluck you away before your Work is done and there be none to Deliver you Make no tarrying to turn to the Lord and put not off from day to day Ecclus. 5. 7. And thus I have fairly represented to you as well as I could the Conclusive stress of my designed Argument why every one of you even the Youngest Strongest and most Prosperous amongst you should in this instant go about to begin and then to go on in the business of the Jaylor's Enquiry What shall I do to be Saved And now presuming that I have said enough to Convince your Reason of the certain Existence of a State to come in which Salvation is to be attained And also plainly represented the Great Work you have to do in order to it with an assurance that the Gospel hath declared it to be no less my Design now is to stir up your Minds with the most Affectionate and Zealous Purposes presently without any pretence of Delay on any account whatsoever to enter upon that most Important Business by the force of two perswasive Motives with which if you refuse to be Affected I know not what can be said more to bring you to a sense of Religion and to the care of your Eternal Welfare I. The First of them which I offer to the Minds of the delaying Neglecters of their own Salvation is to Consider that God in his Infinite Loving kindness hath so ordered it that in the same instant in which an inconsiderate Sinner begins with the Jaylor to be Enquiring after his Saving Business in the same instant he makes his first Step towards God's beginning Favour and if he shall Religiously go on for his own Everlasting Interest he may assure himself then of his peculiar Love and Blessing but not till then As if God had most kindly confin'd almost all the Services to be done to himself to such Actions only which Man is oblig'd to perform for his own chiefest Good and Happiness And as if God should say to them Do but mind your own principal Concern Be but Wise for your selves Do but forbear such things as must Infallibly tend to your Eternal Ruin I am Served I am then Pleased Be but your own Friends and I am then your even upon those Terms and for that very Reason But if Men resolve Obstinately to continue in their Delay and still go on to neglect their own Saving Good they are to Believe that so long God hath nothing to do with them any more than they have to do with God For all that unhappy while of delay God is as it were an Alien to them and stands at distance from them And that not only as a Stranger but as yet as an Enemy Only so far Reconcil'd to them that as soon as they shall go about to Mind and Act for their own Chiefest Good and Interest they shall readily be accepted to Peace with him Oh then I Beseech you all that are at this time conscious of your Obstinate or Careless Neglect hitherto don't let God and your Souls stand at these odds any longer but presently go about your Salvation-business with this certain Encouragement that you shall then assureedly come to God as to your Friend and into his Gracious Arms which are always open Joyfully to receive you He will then become your Guide your Protector and Blessing Oh dread that heavy Word but not till then This is the First Perswasive Motive II. The next is with an assurance that as that Saving Work will bring you first to God and to his Favour and to a Communion with him so the first Step you make toward your own Salvation you do not only come to Him but you come to be your selves according to your own Rational Nature as you are Men. For all the while that inconsiderate Men refuse to Live according to the Measures of Religious Wisdom in order to their own Safety in a future World they are not to be accounted in a Moral sense Rational Creatures but are to be reckon'd among such as are besides themselves or out of their Senses as it 's vulgarly Phrased that is they all the while may be thought to act as mad or distracted Men. Or it may be said of them that they have changed their Human Natures into another Species of Beings that is by some Sins into the Nature of Devils St. Paul calls some of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. 3 Or that they may have assumed the Nature of Brutes in other Sins St. Peter calls some such bruit Beasts 2 Pet. 2. 12. Or they may be said to act according to the senseless Humour of Fools our Saviour calls one of them by that name Luke 12. 20. but by no means they must not be allowed to act according to the Quality Reason and sober Counsels of Intellectual Beings And if some such half or no Men who drown their Intellectual Faculties in the pleasures of Sense And others who imploy their Minds and Time in the acquisitions of some
THE Great Salvation In another WORLD Ascertain'd as to FAITH And consider'd as to PRACTICE By William Smith D. D. LONDON Printed for R. Clavel at the Peacock in St. Paul's Church-Yard 1696. TO AUGUSTIN BRIGGS Esq Mayor of Norwich SIR IN observance of your Request and to perform my Promise upon it I have permitted the publishing this Discourse But as to what induced you with some others to desire it of me I am yet to seek how to make a tolerable Conjecture Only in this I satisfy my self that whatsoever is found defective in it so as not to deserve a Publick View may possibly be shelter'd under an interpretation that it was desired of me as from your own Personal kindness to me improved perhaps for the sake of an Excellent Person Your worthy Father my most Especial Friend now with God And for that reason tho' I might please no body else I should be bery unworthy of your Friendship and his Memory if I should not think it sufficiently satifactory to my self that I have pleas'd you This is the true Figure of my Mind and Thoughts by which I am always ready to approve my self Your very real Friend W. S. ACTS xvi xxx Sirs What must I do to be saved I shall not Abridge my intended Useful Enlargments upon so plain and short a Text. There needs no far fetch'd train of Pretexts for a long Introductive Preface to Usher it in Nor shall I trouble you with any Historical Narrative of the Jaylor's Person or of those Circumstances in which he was at that time when he made his Pious Request to the Apostles to know what he should do to be Saved Such as are Considerable enough for your Notice will Occur in the following Periods of my Discourse But the sum of my Design at present is only to Entertain your Attentions with two Useful Subjects of Discourse Naturally deduced from the Text and from what relates to it I. The First is to represent the Jaylor's Intent and Meaning as to what kind of Salvation it was which he Enquired after when he desired the Apostles to Inform him What he should do to be Saved II. The Second shall be to Exhibite an Uncontroulable Argument that the same Rational Motives which induced the Jaylor then to Enquire for Directions how he might be Saved ought always to be upon our Minds and Thoughts and to begin the same presently without Delay upon any Pretence whatsoever And tho' it then happened that the Jaylor went about it when he lay under the pressing Sense of his own certain Ruin upon the fear of his Prisoners escape according to the severity of the Roman Law in such a Case yet I shall prove the Obligation to be the same upon us at all Times and in all Conditions These Two I shall persue with the clearest Demonstrations I can 1. As to the First proposed Subject that is what kind of Salvation it was which the Jaylor Enquired after I am satisfied it was Ultimately the Salvation of his Soul in a future World tho' with a desire also to be Directed by what Means he might come to the obtaining of it And I know not any Expositor that so much as questioneth this Sense of it and I am sure the Apostles Answer in directing him to Embrace the Christian Religion how it was to be Obtained doth necessarily Evince it And now we being thus ascertained that the Jaylor's Concern was for the Salvation of his Soul in another World it can't be presum'd that I should let such a mighty Case and Subject pass without some remarkable Reflexions upon it by way of Application The Salvation of Souls in an Eternal State being a matter of the highest Importance and most valuable Concern with which the Mind of Man can possibly be Affected But because this short space of time in which I am to manage it will not admit such Enlargements of Application as were expedient I shall therefore limit your Attentions to such only as may be adjudg'd most seasonable that is most accommodable to the present Needs of Mens Minds according to the Humour of the Times in which they are to Act and Converse Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 11. to serve the Time in a proper Sense Now forasmuch as we live in an Age observably by Mens Lives and Actions of great Degeneracy from Religion and in which they seem too generally to be very Careless and Inconsiderate of what shall become of them in the other World I thought it now Expedient to move my Application towards the care of such a Dangerous and almost Epidemical Distemper And for that End perhaps it might be thought proper and sufficient enough if I should intensly only Urge St. Paul's formidable Caution Heb. 2. 3. How shall we escape if we neglect so great Salvation But our present Case requires much more For we are not now only to Caution Men from Neglecting their Salvation but it's Incumbent upon us at this time to take special Care how to preserve Men from entring into a real Unbelief or at least into a heedless uncertain Faith of any such State of Salvation at all Nay sometimes from making it a Ridicule and oftimes from some Mens mocking at all those Religious Methods designed for the attainment of it And you know but little of the World if you have not heard that there be many of the Ingeniously Vitious who having no other Expedient to solve the folly and unreasonableness of their Leud and Prophane Practices are necessitated to save their Credit to study all that is possible to become speculative Unbelievers as Atheists particularly as to the Faith of another World And from the Influence of those Mens accustomed Buffoonries and leud Examples it is that too many of the unheeding and careless part of common Men are encouraged to grow every day more and more unconcerned whether there be any such things as a Judgment to come or a future State at all And are resolved to run the hazard of a come what will on it rather than quit their Scandalous Sensualities and Unjust Practices or live unconformably to the fashion of a vitious and foolish World And if the Case stand thus with us as I am afraid it is too true then surely it can't be thought but that the best Use and Application which ought to be made of this great Subject in hand were to undertake an arguing some Mens Minds and Reasons into a firm Belief and others into a more sensible apprehension that there is infallibly such a State to come in which there will be the certain Events of Eternal Salvation or Damnation And I hope this will be accounted a contending for the Faith Jude 3. in a very approveable sense And tho' at this time I must not presume to go through with it with such enlargements of Proof as so great a Case requires yet I shall endeavour it I hope to your satisfaction by contracting my Thoughts into a lesser
that unavoidably Men's Minds will have an uneasie and sometimes a tormenting Sense of Guilt upon them after Crimes committed And which must forebode something that is very terrible to come after their mortal Lives are ended And this may easily be manifested to be true when it 's observ'd that such a Sense of Guilt will persue such Criminals though their Crimes were committed with the profoundest Secrecy and when those guilty Persons enjoy'd all the Advantages of Human Life to divert and extinguish their terrifying Apprehensions of it And further in Proof of this though I might produce as many Authors upon that Subject as almost in any other Case whatsoever yet I only chuse now to offer what the Heathen Poet Juvenal could aver concerning some Roman Emperors Non tamen hostes Evasisse putes quos diu conscia facti Mens habet attonitos surdo verbere caedit Though they had saith he conquered all their Enemies abroad yet their Consciences created some more terrible ones within which severely scourg'd them with the invisible Stroaks of their own guilty Minds It was this intolerable Sense of Guilt that choak'd Judas with Sorrow when it 's probable he might otherwise have shifted well enough in the World with what he might get from his Bag-office and with the Bargain he had made to betray his Master had not his guilty Mind arrested him with the unsupportable Terrors of a Judgment and a Hell to come Whence is it else that such a Sense should always float upon the Surface of Mens guilty Minds and Memories Witness that of Joseph's Brethren when distressed in a Case of a foreign Nature Verily say they we are guilty concerning our Brother Gen. 42. 21. And as it was with Herod when they were conjecturing who Christ should be he quickly had it ready in his guilty Mind It 's John saith he whom I beheaded Mark 6. 16. And hence come the frightful Conflicts of most dying wicked Men when their Souls are convuls'd with unaccountable Terrors after a long continued Habit of Impenitence and a wilful Disregard to all God's indearing Tenders of Grace and Mercy It can't be supposed but that they must have then a sense of some Terrible thing to come after their last Breath should Land them into another state of Beings This Terror they could not at that time avoid by all the confident Pretensions which they before made use of to elude that their Natural disposition which God had purposely Implanted in their Natures that by their sense of such an unhappy state of Mind they might the more readily and naturally look out for Relief by taking wiser measures for their own everlasting Good and present Ease But then Secondly There is another Quality naturally implanted in all Mens Minds by a Merciful Creator and consequent to that Natural sense of Guilt and that is that all Wicked Men must necessarily and unavoidably endure the sorrowful and shameful work of Repenting themselves of their wicked Actions at one time or other Either in this World by Improving that natural necessary Quality with a timely Repentance to Salvation or else it will Exert it self to be an Everlasting Punishment perhaps the severest in such Wicked Mens endless Scenes of Misery And as this Disposition was naturally given to Mankind by God's Mercy so it will for ever acquit his Justice tho' such Wicked Men be Eternally Punished for Sins transiently committed in time Because the duration of their Punishments shall be no longer than according to the imprest Instinct of their Natures which the Good Creator gave them in Kindness And further it may be supposed that in their Sinning State they could not be alogether insensible of the Immortality of their Beings especially if they had as carefully consulted their Reason as they did Voluntarily all along attend to the vain Solicitations of their lower Appetites and Affections to over-rule that beneficial disposition of their Nature to their own Eternal Ruin And thus I have Arraigned our resolved Unbelievers and inconsiderate Halters in the Faith at the Bar of their own Reason only upon what may be deduc'd from matters of common Observation from abroad and within if attended to with serious Consideration But I have yet more to say to stumble our pretenders to the unbelief of another World And that is that besides these Demonstrations from natural Observations there is moreover a sufficient Revelation by the Christian Religion which brought Immortality to light 2 Tim. 1. 10. Not but that a Good God had before allowed his World of Rational Beings a demonstrable Notice by some natural Evidences of a State to come sufficient for their Safety then if they would have attended to the use of their natural Understandings and also to such Divine Assistances which may be presumed an Impartially Good God might bestow upon them in the Name of Christ Acts 4. 13. That is for the Sake or Cause of the Lamb Vertually slain from the Foundation of the World Rev. 13. 8. Otherwise how could it reasonably be affirmed that he died for all Men 2 Cor. 5. 15. or That he tasted death for every Man Heb. 2. 9. if all of the former World were absolutely Excepted from all the Benefits of his Universal Redemption which Redemption will be Propitious to all them who are not wilfully guilty of the Ignorance of it or which being known do not as wilfully refuse the Conditions of it and so make themselves incapable of its Blessings And now the Reason why Almighty God might so long respit the ascërtaining Mankind of another Life by Revelation I am apt to believe it was because the World upon several possible accounts best known to Himself was not in Temper nor yet in fit Circumstances to receive an assurance of such a State to come by that happy Method But as soon as God saw the World was Prepared and in Circumstances to admit it he then opened the Doors of Heaven and sent forth his Holy Son to Proclaim it with the mighty Credentials of Divine Attestation So that the Being of a future World is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 15. made Credible by a sufficient Testimony which before as to the greatest part of Mankind was only to be made demonstrable by natural Principles and rational Evidence And that it may be said that we are now Saved by Faith Eph. 2. 5. that is if we act all the methods of our Salvation by the Influence of that Powerful Principle And it 's a great Mercy of God to the general State of Mankind that it should be so It being far easier to Mens Minds in common to Believe by Testimony than to depend upon the necessity of Reasoning by Demonstration or as the Jews had it by obscurer intimations and by some Prophecy not to be unaccomplished till that fulness of Time or seasonable Opportunity was come when the long expected Messiah should appear Gal. 4. 4. Now what can our Hectoring Unbelievers or Men of careless
and inconsiderate Minds say to all this Can they dare they Controul the Validity of such a Divine Attestation as the Gospel Exhibits for another World Either they must plainly and positively prove that the whole Gospel is False and the Religion of it a Cheat and our Saviour an Impostor or they are utterly lost and undone by their Atheistical Pretensions upon which they licence themselves to live in their Vitious and Leud Practices or at best to act only for their Worldly Ease and present Pleafures I say again are they sure Infallibly sure that they have Arguments sufficient enough to over-rule the Truth of Christiantty so as to adventure the Eternal Loss of their Souls upon it A Truth which even to this day hath so controul'd all publish'd Contests by fair Trials of Learning that the Vast Nations which do now Embrace a Religion in opposition to it are necessitated to let their People creep in the dark shades of Ignorance to preserve their fond Persuasions from any Learned Discourses or Rational Inquisitions And now who would Venture the Loss of an Eternal Safety upon the hazard if it were no more that Christianity should not prove to be true at last The very Doubt of it upon such likelihoods of Truth do not so much commend the Discretion of such as take a liberty from thence to act only for the Concerns of the Vain and Transient World and then lose their Souls at last This is the last Part of my Arguing Application to ascertain the Existence of the Great Salvation And now having dispatch'd my First Subject of Discourse upon that future Salvation which the Jaylor Enquired after and made the best Use and Application I could think proper as to the Ages Irreligious Humour I am fairly prepared to undertake the next Discourse I promised you And that is To demonstrate by an uncontroulable Argument that there is an Obligation upon every Man whomsoever in the very instant in which they now exist without any pretensions to make any delay of following the Jaylor's Example in seeking after and then acting what they should do to be Saved And to make this Argument plainly Convincing I shall move to the Conclusion of it from these three Approveable Premises apartly to be Considered I. First I hope I need not Question your Belief but that the only Season in which it is possible for any Man to persue and finish the Work of his Salvation must be acted in the compass of his Mortal Life For when that short Scene is over there will be no after Attempts to be made no Rafts to save Life after that Natural Shipwrack The foolish Virgins knock'd too late for Admission The undressed Guest had no Apology for himself when the time was elaps'd in which he might have put on his Wedding Garment This the First II. Secondly as my next Promise let me persuade you to consider what the Worth is which must be done in that short Season before you can secure your Salvation at last And that I may assist your Thoughts and Memories therein give me Leave to offer a summary Account in few Words of that Work which is to be done to attain your Salvaion First I desire you to consider what Work your Intellectual Faculties have to perform that is fully to understand what that whole Will of God is which must be done if you expect ever to enter into the Kingdom of Heaven saith our Saviour Mat. 7. 21. And are you sure that you have done all that is morally possible in that Point to avoid the Danger of perishing for the willful Ignorance of your Duty in any Part of it And then have you inform'd your selves how many unruly Passions you are to subdue how many impetuous Appetites to be restrain'd how many Temptations to contest and overcome sometimes in Cases which may perhaps make a Self-denial as severe as if you were obliged to pluck out your righ Eye or cut off your right Hand as our Saviour advertiseth Mat. 5. 29 30. in a particular Case Then consider how nice and numerous the Cases of Justice and a peaceable Life are and then to understand how necessary it is that Satisfactions are to be undertaken when Breaches are made as to either Duty After that I may put you in mind how many Possibilities of doing good God hath allowed you and for the Omission of which you will be accountable at the last Day Mat. 25. Then advertise your selves how many Prayers and Acts of Devotion will be sufficient to answer St. Paul's Injunction of performing them without ceasing 1 Thes 5. 17. And are you sure you have discharged your Duty of receiving the holy Sacrament with that Frequency which St. Paul intimates 1 Cor. 11. 25. and which holy Men in holy times carefully practised But to shorten this my Undertaking take all the Commandments into a general View of your Consciences and examin your selves whether you live knowingly deliberately and habitually in the Transgression of any one of them And if so then consider what must follow that is either your inevitable eternal Ruin or a timely Repentance And when it is come to the Case of repenting are you sure you have found out the true Notion of that necessary Duty and the various Acts and Circumstances of performing it It may cost you some Labour to be delivered from the mistaken Senses of them both And then when you come to lead a new Life the chief End and Design of repenting and that you can't but observe the many Failings and Imperfections which the greatest Care can't always avoid And that then nothing else but an intire Sincerity of Endeavour will avail Your next Work then must be how to acquit your Consciences as to the Reality of that Sincerity A Case that hath perplexed some very good Mens Minds unto their Lives End Now take all this whole work into one View and seriously think with your selves whether every Man is not necessarily oblig'd on that account instantly to enter upon the Jaylor's Design in Enquiring what he should do to be Saved But if it be Objected in confront to my Representation of this Work that the Apostles did only advertise the Jaylor to Believe in the Lord Jesus Christ and he should be saved Ver. 31. In Answer to this it 's to be presumed that the Apostles intended that he should afterward take upon him and proceed in the whole Discipleship of Christ of which Faith was to be but an entring and an initiating Grace and Duty Had the Jaylor gone no further than Believing he had stumbled at the Threshold of all his Hopes as too many amongst us I fear have done when they pretended to make Faith as it were an abridged Sum of the Gospel-Condition not considering that if they would enter into Life besides their Faith they must keep All the Commandments Mat. 19. 17. to which Faith was only designed to be a Beginning and afterward to be a constant and necessary Attendant
heightning degrees of Wealth or Honour shall be offended and think themselves too wise to be so reproached by these my severe Representations and shall scornfully Deride us as the greatest Fools for doing so let them tell themselves that for certain at one time or other especially when they are in a near prospect of their Dying Periods they will justifie us to their Cost that all that I have said is true And then may wish that I had exposed their Follies with greater degrees of Severity that they might caution their Friends and Relatives no longer to play the Fools in such comparatively ridiculous ways of Living as must necessarily hazard the loss of God's Love and Favour the sweet Peace of their own Minds and their being Eternally at last Undone in a future World And then let them consider whether their Unbelieving Principles or their hopes of any worldly Advantages can shelter them from those dreadful Events But now on the other hand let them be assured that whensoever any of those sinful and foolish Delayers shall begin to enter upon thoughts and sincere purposes to act for their Eternal Salvation they shall certainly then make the first Step and begin to be themselves come into their Wits come out out of Bedlam and act their own Rational Natures so as to deserve the honourable Title of being Men. Of this the wise Ecclesiastes gives us a clear assurance Fear God saith he and keep his Commandments Eccl. 12. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is Man Not as some mistakingly would have it the Duty or the whole Duty of Man but positively this is Man which he was not justly to be so accounted till a Religious Mind and Life had made him one And then further when he goes about to turn himself to be a Man St. Paul calls it the new Man he will every day be more and more improving himself for a Happy Life even in this VVorld so far as a mortal State will admit of it with the common allays of the Worlds unavoidable Inconveniencies His Pious Mind will never let him want a directive Guide how to manage his best Prosperity discreetly and satisfactorily to himself and create a Love and a Respect from all that depend upon him and most probably a Friendship from all those with whom he converseth and holds Neighbourly communions And if it happens that any adverse Fortune or cross Accidents sometimes occur his wise and religious Mind will be ready to suggest Reasons enough why he should bear them patiently sometimes even Eligibly and always Thankfully And if he hears the noise of VVars and National Commotions when VVorldly Men are harrassing their Minds with Fears and passionate Concerns for Parties and Interests he bears the Character of the Psalmist's Blessed Man that fears the Lord Psal 112 that is Verse the seventh He will not be afraid of any Evil Tidings for his Heart standeth fast and believeth in the Lord. He quietly awaits God's Pleasure in the Issue and Event of things and is content that he should be Glorified either in his Mercy or Justice as he pleases And if our Pious regarder of his Salvation shall perceive that the days are coming on in which he is like to have no pleasure in them he will be so far from troubling himself with murmuring complaints that God gave him a Mortal Life on those as Worldlings imagine hard terms that he shall intellectually rejoyce that God and Nature allows him such a respit in which he may have time perfectly to Extirpate the very relicts of every evil Habit contracted perhaps in the inadvertent part of his Life And then that all the beguiling temptations of the vain VVorld are now growing every day more and more pleasantly insipid to him And then it being presum'd that in his declining Age he may have less to do with the Affairs of the VVorld and but little attendance to be given to the Satisfactions of Sense he finds that he hath a happy leisure to be endeavouring to dress up his Soul with such Divine Qualifications as may make himself as like as possible to the Nature of that Good God especially in his impartially Universal Love and Goodness unto whose Beatifical Presence he hopes ere long to have a merciful admission And when he is endeavouring to finish that principal design he finds that he hath time also to form his Mind with those obliging Qualities and Graces which may adapt him to be a fit Companion in that Blessed Society where the Holy Angels and the Spirits of Just Men made Perfect being all of a Piece in their Tempers do keep up a sweet and happy Communion of Joy and Love without any such interruptions as they met withall in the former froward VVorld FINIS Books Printed for and Sold by R. Clavel at the Peacock in S. Paul's Church-Yard THE Church History cleared from the Roman Forgeries and Corruptions found in the Councils and Baronius In Four Parts From the Beginning of Christianity to the End of the fifth General Council 553. By Thomas Comber D. D. Dean of Durham The Reasons of Praying for the Peace of Jerusalem In a Sermon Preached before the Queen at White-Hall on the Fast-Day being Wednesday August 29. 1694. By Thomas Comber D. D. Dean of Durham and Chaplain in Ordinary to their Majesties Printed by their Majesties special Command A Daily Office for the Sick Compil'd out of the Holy Scriptures and the Liturgy of our Church with occasional Prayers Meditations and Directions The Catechism of the Church with Proofs from the New-Testament and some additional Questions and Answers divided into twelve Sections by Z. I. D. D. Author of the Book lately published Entituled a Daily Office for the Sick with Directions c. A Church Catechism with a brief and easie Explanation thereof for the Help of the meanest Capacities and weakest Memories in order to the establishing them in the Religion of the Church of England By T. C. Dean of Durham The Pantheon representing the Fabulous Histories of the Heathen Gods and most Illustrious Heroes in a short plain and familiar Method by the way of Dialogue for the Use of Schools Written by Fra. Pomey of the Society of Jesus Author of the French and Latin Dictionary for the Use of the Dauphin A Second Admonition to the Dissenting Inhabitants of the Diocess of Londonderry concerning Mr. Boyse's Vindication of his Remarks on a Discourse concerning the Inventions of Men in the VVorship of God with an Appendix containing an Answer to Mr. Boyse's Objections against the Sign of the Cross By William Lord Bishop of Derry