Dr. TENISON's SERMON CONCERNING Doing Good to Posterity.

Preached before Their MAJESTIES.

PRINTED, By Their Majesties Special Command.

A SERMON CONCERNING Doing Good to Posterity.

PREACH'D before THEIR MAJESTIES AT WHITE-HALL, On February 16. 1689/90.

BY THOMAS TENISON, D. D. Chaplain in Ordinary to Their MAJESTIES.

LONDON: Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Church-Yard. M DC XC.

A SERMON CONCERNING Doing Good to Posterity.

PSALM Lxxviii. 5, 6.

V. 5.—He established a Testimony in Iacob, and appointed a Law in Israel, which he commanded our Forefathers, That they should make them known to their Children.

V. 6. That the Generations to come might know Them, even the Children which should be born, who should arise and declare them to their Children.

THE Title of Benefactor does principally belong to those who are at present useful, and like­wise oblige Posterity.

[Page 2] Such a one was King David, who Serv'd his own Generation very Faithful­ly; and having finish'd his Course, de­livered his Lamp to the succeeding Age. Of this, as many are convinced, as either read the History of his Life, or peruse his Psalms with Application of Mind.

And it was his care, amongst his other Pious Designs, to continue the Memory of God's Wonderful Works from Age to Age; to the end that the Consideration of his Power and Good­ness might effectually move them to obey his Laws. Of such Remem­brances they stood in great need, being apt no longer to think upon the Mi­racles of Divine Mercy, than whilst they saw them.

Wherefore God himself prescribed this way of teaching his Statutes, Deut. 4. 9. and rehearsing the History of his Mighty Acts, (and especially those at Horeb) to their Sons and their Sons Sons.

[Page 3] And that the Israelites might not err in the repetition, he caus'd those Statutes and Wonders to be written down; not leaving them to the un­certainty of Oral Tradition, which sometimes either passeth by things of moment, or delivers them down ve­ry imperfectly; and too often brings it to pass, that the Legends of one Age, become History in those that follow.

God establish'd a Testimony in Iacob, and appointed a Law in Israel, which he com­manded our Fore-fathers, That they should make them known to their children.

That the Generations to come might know them, even the children which should be born, who should arise and declare them to their children.

The Argument of Doing Good to Po­sterity, being set forth in these words, not by any General Precept, but only by the especial Instance of propagating [Page 4] the Knowledge of his Law; I shall use them rather as the Occasion, than the Ground of this Proposition, ‘That a Good Man, according to his Talent and Circumstance, does endeavour in such man­ner to Do good in his time, that the next Age also may proba­bly reap the benefit of it.’

Concerning this kind of Charity, I purpose to consider,

1. How fit and just a thing it is to put it in Practice.

2. That, notwithstanding its fitness, there is too general a disuse of It.

3. Whence it comes to pass that there is so Common a failure in so necessary a Duty.

4. By what means the Exercise of it may be made more regular, and more fre­quent among us; that so the ages to come may have just cause to Bless Almighty God [Page 5] for the advantages derived to them from this Generation.

1. Now, First of all, the doing of Good to Posterity, may appear a fit and reasona­ble Practice;

  • 1. From a common Rule of Good and Evil.
  • 2. From the Obligation which man is under, to imitate God.
  • 3. From the Gratitude we owe to for­mer Ages.

1. This is a Common Rule concerning Good, not only that it is to be done, but that we are to do what, upon the whole mat­ter, is the greatest good which we are ca­pable of doing in our Sphere and Con­dition. Now Good is increased as well by the Duration of Benefits, as by their Magnitude and Number; so that if the Good be equal in other respects, he that does the Charity that lasts but a day, does well; but he that does the Good that lasts some years, does still better. He who out [Page 6] of good will, gives a cup of cold water to a thirsty man, performs a Charitable Of­sice; but that Person is, by much, the greater Benefactor, who opens a Fountain which from time to time may give re­freshment to Man and Beast. Where­fore by the Reasons and Proportions of Good, a man is requir'd, according to his ability, to look beyond the term of his own few and uncertain days, known on­ly to God how few they are.

He is,

2. Required to benefit Posterity, that he may be a Follower of God in true Re­ligion, which is the imitation of Him whom we worship: And by doing Charities which may last, we are made, in some measure like to Him; for all Gene­rations partake of the Goodness of God.

He so framed the Material World at the beginning, that by the same Order of Nature (the same for the main) it might in its several Ages conveniently subsist; and the same Sun that shone on Adam, en­lightens us.

[Page 7] God permitted men in the first Age of the World, to live very many Years, that by their Experience (especially in the Courses of the Stars, which required length of time for observation) the fol­lowing Ages might receive useful Instru­ction; useful, not only in secular Affairs, but in Religion; the Heavens, the more they are understood, declaring the more the Glo­ry of God.

He ordained the Sabbath, the Passover, the Sacrament of the Lords Supper, not merely for the men of any one Age, but as Memorials of the Creation, of the Delive­rance out of Egypt, of the meritorious Passion of our Redeemer, for many Ge­nerations.

He sent his Blessed Son once to offer a Sacrifice, whose Virtue might be com­municated to all true Christians, as long as there should be a Church on Earth.

He caused Holy Scriptures to be written for the good of all following times; and the things which were written of old, were written for our Admonition, upon [Page 8] whom the ends of the world are come. For instance; we are commanded to Re­member the wife of Lot, who, so many Years ago, (looking back towards Sodom) was turn'd into a Pillar of Salt and Sulphur Gen. 19. 25, 26. S. Luke 17. 32. Deut. 29. 23., being punish'd in the same extraordinary way with those unclean Sinners who re­mained in it.

3. There is not a fitter expression of our gratitude to former Ages, than a hearty endeavour to procure advantage to those who come after us, as we have received benefit by those who went before us; borrowing Light from their Light, and living upon the Effects of their Benevo­lence. If nothing had been done for us, in how miserable an Estate should we have come into the World, and lived in it? Much more miserably than Adam, who in the state of Innocence, enjoy'd the Earth, without the Curse which Dis­obedience brought upon it. If all Arts, and Sciences, and Buildings, and other such Helps and Conveniences of Humane Life, were to be invented and begun with [Page 9] every Age, how rude, how mean would the condition of it be? How heavily would it be pressed with the burden of Necessity? How much more painful and laborious would this render the Pilgri­mage of man, which as it is, with all its advantages, has still its sufficient share of trouble? In what darkness had we sate in reference to the means of our Redempti­on, if it had not pleased the God of Wis­dom, through the hands of the Christians of former Centuries, to deliver down to us the Holy Bible?

It does therefore well become us to have a sense of the Favours of those who died before our times, but still live in their benefits; and gratefully to celebrate their just Praise, and to have a perpetual inclination, when we have not further power, to go, and to do likewise.

But as fit and just as this Practice is, there seems to be

2. Too general a disuse of it. Some are careful even to Anxiety, but they show that the solicitude is for their selves, by [Page 10] their backwardness in disposing of any thing, so much as by a WILL. Some let Receits and Inventions dye with them, by which great numbers in succeeding Ages might have been profited. Some are not provident for their selves, and there­fore not likely to take due care for Poste­rity. They will not put a stone into a de­caying Building, or drop an acorn into the Ground for the sake of those that shall follow them; much less have they a zeal for the supporting of Gods Church in dif­ficult times, or the planting of true Reli­gion in places that want the blessing of it: Insomuch that when they give up their wretched lives (as give them up they must, what aversion soever they have to it) they appear as a Place surrendred af­ter a long and tedious Siege, where little r mains, besides dead Corpses, Rubbish, and Ruins.

And this puts me in mind of still a wor­fer sort of men, who by their inhumanity, make such desolations in their times, as late Posterity can scarce repair. Their [Page 11] Talent lies not in promoting Truth, and Holy Worship, but in forcing Error and Idolatry; not in Building and Planting, but in plucking up and destroying. They are imitators of Apollyon the God of this World, whose Delight is Mischief; whose Triumphs are Barbarities. Fire and Sword are the Instruments of their Glory: They spare neither the Bodies of the Living, nor the Monuments of the Dead. They lay waste in a few Hours, strong and beauti­ful Cities, which were the fruit of the Arts and Labours of former Times. One would think they would anticipate Doomsday it self, if their Force were equal to their Pride and Malice: Though that sort of men, of all others in the World, have the least reason to hasten the Day of Judge­ment. When their Acts shall be rehear­sed before the Children that are yet unborn, they will rise up with just indignation, and call their Memories accursed.

If (as we have proposed in the third place),

[Page 12] 3. We enquire into the Causes of this Uncharitableness, we shall without much difficulty, find them amongst the ill Prin­ciples and disorderly Lusts and Passions and Humours of unreasonable men. As for example;

The Atheistical, if they follow the con­sequences of their Opinion, terminate their Designs, as they imagine they do their humane Beings, in this Life.

Those who live by Sense, whose Ob­jects are present, have no regard for such as they shall never live to see; for such as are not capable of returning them imme­diate thanks, of making them Presents, of pleasing them with flatteries, of ren­dring them such services as are most grate­ful to flesh and blood.

The slothful will not be at the pains to build or to uphold, to manure or culti­vate, to catechise a Child, or instruct a Servant, or discreetly to reprove an irre­gular Neighbour: They will let their own Vineyards be over-run, in their own times, with Briars and Thorns.

[Page 13] The Careless and Voluptuous are con­tented to think (if thinking be at any time the exercise of such Affectors of Ease) that Peace and Plenty will last for their Days; and that is all the Eternity they care for; though by such neglect, Ruin often comes down upon their Heads before their term of Life is expired. So it commonly happens to the Prodigal who inspect not their Affairs, and believe their Fortune to be sufficient for their Time; and in that Imagination, say to their Souls, Take your Ease; and dream on till they are surpriz'd by Poverty: And, if their loose and swift way of living permits them to number many Years; there remain to them the fewest Supplies in that Age which has the most and greatest needs, the Age of Labour and Sorrow.

Furthermore,

The Ill-natur'd hate the rest of the World, and are not pleased that the state of it should be bettered by them. Out of [Page 14] the abundance of such an ill Heart came that worst of Sayings pronounced by one of the Brutal Heathens, When I leave the World, let Earth and Fire mingle; or, let the Frame of Nature be imme­diately dissolv'd. He would have for­born those wicked Words, if he had but just thought of that more dreadful Fire which Divine Justice has prepared for the Uncharitable.

Moreover, the Proud and the Designing, who are themselves ignorant, will on purpose deny a liberal Education to those Children who are under their Con­duct, lest they grow too wise and sensible for them.

From the same Passion it is, that Wicked Men endeavour to hinder both present and future Good, by depres­sing generous and worthy Persons, gi­ving them occasion to complain, with that great Warrier Belisarius; "It was not a "Crime that hurt us, but Envy.

[Page 15] Likewise, the Covetous either stifle the Wills of the Charitable, or forbear to fulfill them; converting that to their own use, which was piously intended for others.

Also, the Malicious study on purpose to leave That which must go to others, in a ruinous Condition. It may be, without a House for shelter, or a Tree for shade, or a Field not worn out with perpetual bearing, or a Paper for Direction, and for the determination of Strife; much more without a Prayer for the Pro­sperity of those who shall come after them.

Again, of some Men of revengeful Dispositions, it has been said, That on their very Death-Beds, [a solemn Time in which nothing should supplant the Love of God and Man; when their abundant Charity should, through Christ, prepare their Way to the Mercy of God, before whom they are suddenly to ap­pear] [Page 16] that, being engaged in vexati­ous Suits and Quarrels with others, they have given it in charge to the Heirs of their Families, to keep up the Grudg, and to continue the Controversy from Generation to Generation.

Finally, Where this Evil Temper a­bounds, it entails Trouble and Confu­sion: For it requires little skill to unfix and embroil, but a great deal to esta­blish. May That (as we hope, and as we pray) be, for the future, the Wisdom of this Age, to the end that it may flourish in True Religion, in Unity, in Plenty, Peace and Health, and by that means become a Blessing to these Lands for ever.

These Evil Principles, Lusts, Passions, and Humours which I have mentioned, are the Causes of the Decay of that ge­nerous Charity so beneficial to the Ages to come.

[Page 17] But, Fourthly,

Let us not follow the inordinate Affecti­ons and unreasonable Customs of the Men of this World, but be prevailed with to imi­tate David; or rather, the God of David, who hath a Blessing for every Age: and who, when he rested from the Work of Cre­ation, did not forbear the Works of Provi­dence.

To this purpose,

First, That we may be capable of practising this sort of Charity, the fore­mentioned Passions are to be subdu'd by pious Consideration, by Prayer for the e­special Grace of God, by firm and stead­fast Resolution, by Conversation with Christians whose Hearts are enlarged, by reading the holy Scriptures, and in them, the History of God's Power and Good­ness.

Secondly, being thus made capable of doing present and future Good; that we may do it as we ought, the Good-Will, the right Scope, the Decence, the Iustice of It, are well to be weighed.

[Page 18] And, First, Good-Will ought to be the Spring which moves Men that benefit those who succeed them; for it is no Ver­tue to leave that behind us, which Death will not permit us to carry away. Dives laid up Goods for many years, and he left them to Others, without being to them a Benefactor; for, he laid them up for him­self, upon a vain and presumptuous sup­position of long Life; in which he was miserably disappointed, by the surprizing Justice of that Righteous God, who said to Him, Thou Fool! this Night thy Soul shall be taken from thee.

Again, This Good-Will is to be directed to a right and profitable Scope; that Cha­rity may not be blinded by Superstition, which hath founded many Societies, and left great Revenues, and enriched many Shrines, to the hurt of Posterity, by pro­moting the Honour of false Deities and Saints; and by encouraging a Worship from Age to Age, in which the True God can take no pleasure.

[Page 19] There is also to be observed, in this Practice, a Decency, which forbids a Man to be severely Penurious all his days, for the doing a greater Good at the last. It is true, He is not to be condemned for cut­ting off unnecessary Pomps and Expen­ces in order to so good an End: And he may be bold with himself. But, though there may be a laudable Frugality, there must not be a sordidness in his Self­denial.

Add to this, That Iustice, as well as De­cency becomes all Men who piously de­sign to be Benefactors to Posterity. They are not to do Evil that Good may come of it; or, to be unjust, Oppressors, Extortioners in one Age, that they may be bountiful to another. Yet, such is the manner of the Covetous, who love not Mankind, nor their very Off spring as Men, but in the Quality of their se­cond-selves: They run the hazard even of Damnation, for the greatning of those, who generally spend with vicious pro­fuseness all that Wealth which, with such [Page 20] guilt of Conscience they had gathered together.

Thirdly, Having found out such Rules as these for the governing of our Practice, we may render our selves more fit for the discharge of so Excellent a Duty.

First, By removing certain Discourage­ments.

Secondly, By attending to some further Motives.

The Discouragements are of Two Kinds.

  • 1. Suspicions of Ability to do such good.
  • 2. Hindrances of Willingness in Those who are able to do it; and in some of them who are not ill inclined.

1. Men of inferiour condition suspect their Ability; imagining, that he who would be­come a Benefactor, must be arm'd with great Power and Authority, indued with high degrees of Wisdom, and furnished with such heaps of growing Wealth, as may supply Charity, without sensible Diminu­tion.

[Page 21] whereas there are divers waies by which Persons, in meaner Circumstances, may, in their Age, be useful both to that and the next. A poor Man, as we read in Ecclesiastes, did by his prudent Coun­sel deliver a City. And that Place had, probably, the Benefit of his good Ad­vice a long Time after; though whilst his Wisdom made him considerable, his Poverty exposed him to the Scorn and Neglect of the Proud and Un­grateful. There are true Benefactors in the World besides such who have Ability to make Publick Waies, to re­pair Breaches of the Sea, to calm that which is as tumultuous, the Rage of the People; to build Houses for God's Worship, to found Colledges and Ho­spitals, to subdue public Enemies, and to enact wholsom Laws, which are the Nerves of Society, and by the strength of which we a while (by God's Blessing) subsisted, though Po­pish Superstition did so furiously assault us. Many may communicate to their [Page 22] Neighbours a wholsom Medicine, though they cannot erect a House for the Sick, and Wounded, and Impotent. Every Master of a Family in Israel, was obliged to shew his Children the Reason of the Paschal Feast, and to teach them the Law of God. Those, therefore, were not Performances out of their Power, for then they could not have been their Duty. And to Christians their great Master saith, What excellent things do ye? What do ye more than others? Much Good they may do by rehearsing the Holy History of God's Law and his wonderful Works before others, that they may learn it, and transmit it to the next Genera­tion. Much Good they may do by teaching of necessary Doctrines to Youth, and by forming the Manners of those who are likely to outlive them. They may instil into them betimes such Christian Principles as may grow up with them, and bring forth Fruit in their Age. He who hath a small pro­portion [Page 23] of Silver or Gold, may yet be sometimes capable of leaving behind him a more valuable Legacy: By giving the World a Book of Piety, such as that of the Whole Duty of Man, by which the judicious and modest Au­thor hath done a greater Good to those who lived in and after his Time, than if he had poured forth other Riches upon them in overflowing measure.

Most are capable of doing a durable Charity by good Example, which may operate when they are dead and gone. To how many Generations has the In­stance of the Patience of afflicted Iob administred Courage and Support, whilst they have called it to Remem­brance in the Time of their Trouble? And there is great need of virtuous Ex­ample for the ballancing of that which is Bad; the Contagion of which sticks like Leprosie in Families, Churches and Kingdoms. Ieroboam the Son of Nebat made Israel to sin [to commit 1 King. 14 16. that great Sin of Idolatry, by worship­ping [Page 24] the true God by an Image] both in his Time, and after he was gone to answer both for his own and for other Men's Sins. But what Answer could he make for either? Either was a Burthen too heavy for him to bear.

Then, for the Charity of Prayer, who is there that cannot call on God for a Blessing on Persons and Families, on Churches and States, after they shall have left this unquiet Stage, and that Scheme of the World which passeth away.

In sum, all Wicked Men, as wicked, are hurtful, and all Good Men, as good, Exod. 20. 5, 6. C. 34. 7. Deut. 7. 9. are beneficial both at present and for the future. Blessing and Cursing pur­sue Families very often, according to the Righteousness or Impiety of the first Heads of them.

Secondly, There are Discouragements which hinder Men, who are able to do Good to other Generations, from being Willing. That is to say, The [Page 25] Instance of Backwardness in Public Man­nagers to reward those who have undone themselves by some useful Invention, which generally ruines the first Pro­jectors, whilst Posterity reaps the fruit of their Wit, Labour, and Expence. Also the Instances of Failures and Frauds in Trust, of smothered or abused Lega­cies, of the converting of that to the use of the Rich, which is bequeathed to the Poor; together with the Conside­ration of the uncertainty of Times, in which, by Wars and tumultuous Vio­lences, the Effects of Publick Charity do often perish.

There is much Truth in this Objecti­on, but yet not so much as makes it unanswerable. Useful Inventions are often greater Charities than could have been done by the Pains and Wealth which they cost. Frauds and Abuses do not alwaies happen: They do not alwaies come; and wo to them, not who are injur'd by them, but by whom they come. [Page 26] And the Observation of such acciden­tal Miscarriages should, indeed, in­crease the Caution, but not prevent the Charity of wealthy Men. It is, also; profitable for us to remember, That whatsoever Hazards Good Works run, the Soul that has done them in Christian Manner, shall be safe in the Hands of their Mediator. Christians know in whom they have believed, and how able he is to keep that which is com­mitted to his Trust to that Day.

For the Uncertainty of Times and Sea­sons, that's an Objection against do­ing Good in all Ages; for Heaven only is a Kingdom which cannot be sha­ken.

Wherefore, laying aside these Im­pediments, cast in our Way by too great a Degree of Jealousie, let us,

Secondly, Provoke our selves to Piety and to Good Works, by laying before our Thoughts such further Motives as these.

[Page 27] The First may be taken from the true pleasure which is found in all good Acts, and particularly of those of that kind of which we have been speaking. Pleasure natu­rally springs up in the Mind, when we think of any thing we much value, as continuing and prospering. A great de­gree of happiness consists in hope, and in hope cherished by proceeding. The Mind is damp'd when it is stinted, and when it sees an end of any thing in which it took content. And if pleasure is derived to us from the growth and progress even of our humblest Plants, much more shall we be pleased by the extent of our good­ness to Christian Men, and in the dura­tion of it. It is a blessed and comfortable Thought, that God will vouchsafe to use such frail earthen Vessels, as Instru­ments of good; by Instruction, by Ex­ample, by Prayers, by Alms, not only for the Span of our Life, but for many years to come. It was a strong Consolation [Page 28] to Abraham, that in his Off-spring all the Nations of the Earth should be blessed.

The Second Motive may be taken from Honour, which is Fame acquired by doing of worthy things. After this Men so na­turally thirst, that some have affected the Name of [...] or Benefactors who have Luke 22. 25. [...], &c, turn'd their Power into Oppression; for of that number (as Philo shews us) was Caius Caligula. They understood what was venerable, but they did not pursue it.

Even the Charity which is transient, is honourable; and the Woman who with her Spikenard anointed our Saviour to his burial, is to this day honourably remem­bred wheresoever the History of the Gospel is read. And if to transient good our Praise is due, certainly to that which is lasting it ought not to be denied. Wherefore the Holy Virgin, considering the Salvation of the World by Christ, whose Mother she was become through [Page 29] God's special favour, believed not her Magnificat to be a vain-glorious Hymn, but said with humble Joy, God hath regarded the lowliness of his Hand-maiden; for behold from henceforth all Generations shall call me blessed.

But the greatest Motives of all are, Conscience, which requireth us to do good, as our Christian Duty.

Religious Fear, which sets before the Unprofitable (the unprofitable to Men, for God we cannot profit) the Terrors of the great Day. And, last of all,

Religious Hope, which moves us to be useful, in all our Capacities, whilst time lasts, upon the most comfortable prospect of an Eternal Recompence.

O the blessed Day, when those who abound in the work of the Lord Iesus, shall find their labour not to be in vain in [Page 30] the same Lord. When the penitent, pious, and righteous, shall behold the general Assembly of those great Souls who neither liv'd nor dy'd to themselves. May God prepare us for this Felicity, by Faith, and Repentance, and Good Works, through him who was both the de­sire and the blessing of all Nations, Iesus Christ the Righteous, to whom with the Father and the Holy Ghost be all Honour and Glory, World without end, Amen.

FINIS.

Books lately Printed for Richard Chiswell.

THE Fifteen Notes of the Church, as laid downby Cardinal Bellarmin, examined and confuted, by several London Divines, 4 o. With a Table to the whole, and the Authors Names.

An Exposition of the Ten Commandments, By Dr. Simon Patrick, now Lord Bishop of Chichester.

The Lay Christians's Obligation to read the Holy Scriptures, by Dr. Stratford now Lord Bishop of Chester.

The Texts which the Papists cite out of the Bible for proof of the points of their Religion, Examined, and shew'd to be alledged with­out Ground. In twenty five distinct Discourses, by several London Divines, with a Table to the whole, and the Authors Names.

Taxes no Charge: In a Letter from a Gentleman to a Person of Qua­lity: Shewing the Nature, Use, and Benefit of Taxes in this Kingdom; and compared with Impositions of Foreign States. Together with the improvement of Trade in time of War.

The Case of Allegiance in our present circumstances considered, in a Letter from a Minister in the City, to a Minister in the Country. 4 o.

A Breviate of the State of Scotland in its Government, Supream Courts, Officers of State, Inferiour Officers, Offices, and Inferiour Courts, Districts, Jurisdictions, Burroughs Royal, and Free Corporations. Fol.

Some Considerations touching Succession and Allegiance. 4 o.

Reflections upon the late Great Revolution: Written by a Lay-Hand in the Country, for the satisfaction of some Neighbours.

The History of the Desertion; or an Account of all the publick Af­fairs in England, from the beginning of September 1688. to the Twelfth of February following. With an Answer to a Piece call'd, The Desertion discussed, in a Letter to a Country Gentleman. By a Person of Quality.

K. William and K. Lewis, wherein is set forth the inevitable necessity these Nations lie under of submitting wholly to one or other of these Kings; and that the matter in Controversie is not now between K. William and K. Iames, but between K. William and K. Lewis of France, for the Government of these Nations.

Two Sermons, one against Murmuring, the other against Censuring; By Simon Patrick, D. D. now Lord Bishop of Chichester.

An Account of the Private League betwixt the late King Iames the Se­cond, and the French King. Fol.

Mr. Tully's Sermon of Moderation, before the Lord Mayor, May 12. 1689.

An Examination of the Scruples of those who refuse to take the Oath of Allegiance. By a Divine of the Church of England.

A Dialogue betwixt two Friends, a Iacobite and a williamite; occa­sioned by the late Revolution of Affairs, and the Oath of Allegiance.

The Case of Oaths Stated. 4 o.

[Page] Markam's perfect Horseman, in fifty years practice, 8 o

Hodder's Arithmetick, 12 o.

An Account of the Reasons which induced Charles the Second, King of England, to declare War against the States-General of the United Provinces in 1672.

A Letter from a French Lawyer to an English Gentleman, upon the pre­sent Revolution. 4 o.

The Advantages of the present Settlement, and the great danger of a Relapse.

The Interest of England in the preservation of Ireland.

A short View of the Unfortunate Reigns of these Kings, William the 2d. Henry the 2d. Edward the 2d. Richard the 2d. Charles the 2d. and Iames the 2d.

Dr. Sherlock's Summary of the Controversies between the Church of England and Church of Rome.

The Plain Mans Reply to the Catholick Missionaries.

Dr. Wake's Preparation for Death.

His Tracts and Discourses against Popery, in 2 Vol. 4 o.

His twelve Sermons and Discourses, on several Occasions. 8 o.

The Devout Communicant, assisted with Rules for the worthy Receiving: Together with Meditations, Prayers, Anthems, for every Day in the Holy Week.

Valentine's private Devotions, digested into six Litanies, with Dire­ctions and Prayers for the Lord's-day, Sacrament, day of Death and Judgment.

Bishop Burnet's Sermon before the King and Queen on Christmas­day, 1689.

His Sermon of Pe [...]ce and Union, Nov. 26. 1689.

Some Remarks upon the Ecclesiastical History of the Ancient Churches of Piedmont. By P. Allix. DD. 4 o.

Geologia: Or, A Discourse concerning the Earth before the Deluge wherein the Form and Properties ascribed to it, in a Book intituled [The Theory of the Earth] are excepted against: And it is made appear, That the dissolution of that Earth was not the Cause of the Universal Flood. Also a new Explication of that Flood is attempted. By Erasmus Warren, Rector of Worlington in Suffolk.

A Private Prayer to be used in difficult Times.

A Thanksgiving for our late Wonderful Deliverance: [recommended chiefly to those who have made use of the prayer in the late Difficult Times]

A Prayer for perfecting our late Deliverance by the Happy success of their Majesties Forces by Sea and Land.

A Prayer for Charity, Peace and Unity, to be used in Lent.

Dr. Tenison's Sermon of discretion in giving Alms, 12 o.

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