Dr. TENISON's SERMON Before the House of Commons.   

jovis, 6 die junii, 1689.  
Resolved,  
THat the Thanks of this House be given to Dr. Tenison, for the Sermon he preached before them Yesterday; and that he be desired to print the same.  
Ordered,  
That Mr. Hampden do give him the Thanks, and acquaint him with the Desires of this House.  
Paul jodrel, Cl. Dom. Com.   

A SERMON AGAINST Self-Love, etc. Preached before the Honourable HOUSE of COMMONS, On the 5th of june, 1689. BEING THE FASTDAY, APPOINTED To implore the Blessing of Almighty God upon their MAJESTY'S FORCES by Sea and Land, and Success in the WAR now declared against the FRENCH-KING.  
By THOMAS TENISON, D.D.  
LONDON, Printed for Richard Chiswell, at the Rose and Crown in St. Paul's Churchyard, M DC LXXXIX.   

A SERMON AGAINST Self-Love, etc.  2 TIM. III. ay, and part of two. 
This know, also, That, in the last Days, perilous times shall come:  
For men shall be lovers of their own selves.—  
TWO great Evils have reigned among us, by which Almighty God has been moved to heavy Displeasure: The denial of his Existence by Atheists, and the forbearance of a Profession of Piety by weak Believers, who have not had enough of Christian Courage to bear the Shock of their insolent Mockeries: insomuch that the very Form and Face of true Religion has, sometimes, disappeared; and the worst kind of Hypocrisy has come upon the Stage, the dissembling of Iniquity; and the owning of Vices which have not been committed.  
Hence Public Fast and Humiliations, being open Testimonies of our Fear of God and our dependence upon him, have been unfrequent, notwithstanding so great and Pressing a Load of Gild has laid upon us.  
The Celebration therefore of the humble Solemnity of this Day, (on which we make a Public Acknowledgement of the Divine Providence, Justice, and Long-Suffering Goodness; and of our own Unworthiness to eat so much as of the Crumbs which his Liberality has every where scattered) as it is our most bounden Duty, so it is our most reasonable Service. And a due sense of our former Neglects should mightily quicken us in our present Performance, that it may not languish in mere Formality  
And for the Performance of this Duty, the whole of it is not accomplished by a bewailing of Sin in general. Neither will so short a space admit of an enumeration of every Sin, and of a due reflection upon it. I have, therefore, chosen out one Evil, which seems to be the root of all the rest: It is the Sin of inordinate Self-Love, to which S. Paul attributes those Troubles and Miseries which make the World so uneasy a Place; and to which we, in particular, may ascribe our own dissettlements. This know, That in the last days perilous times shall come: for Men shall be Lovers of their own selves.  
In speaking to these Words four things may be considered.  

I. What kind of Self-Love it is which Saint Paul does here so severely censure.  
II. By what manner of Influence Self-Love makes Times and Seasons become perilous.  
III. What Times the Apostle means by the Last Days; and whence it is, that Self-Love operates with such Successful Prevalence in those Days, as to render them, The Evil Days.  
IU. What Reflections are fit to be made by us, this Day, upon occasion of this Argument, in relation to our Age, and to ourselves, and our present Affairs, in order to that which all aught to Fast and Pray, and labour for, the stability of our Times, and the Peace of jerusalem.   
My Method obliges me in the  
First Place, To consider what kind of Self-Love S. Paul speaks against, as the Fountain of Public Mischief: for there is a Self-Love, which is a very Natural and a very useful Principle.  
No Man ever yet hated his own Flesh: No considering Man can be an Enemy to that concerning which he is convinced that it is, upon the whole Matter, his true Interest; no Man, without the loving of himself, does either preserve or improve himself.  
All Friends at distance of Place would be in perpetual Pain for one another, if they did not, under God, place some part of their Security in this Thought, that, having a Principle of Self-Preservation in their Natures, they would take some competent Care of themselves. If Almighty God would not have suffered Men to love themselves, be would not have moved them to their Duty by their personal Benefit, and especially by so great a Recompense as is that of Life Eternal.  
It would conduce to the Felicity of Men, even in this World, if they truly loved themselves; for than they would not waste their Fortunes by an unaccountable profuseness, nor destroy their Bodies by the extravagances of Rage, and Luxury, and Lust. Even the Mortifications and Self-denials prescribed by Religion, are consistent with the Love of ourselves, and move upon the Foot of it, though not upon that alone; for it turns to the greatest Profit of every Man, when by losing the World he saves his Soul.  
The Self-Love, here condemned by S. Paul, is that narrow wicked Affection which either wholly or principally confines a Man to his seeming personal Good on Earth. An Affection, which either opposeth all Public Good, or at least all that Public Good, which comes in competition with Man's private Advantage.  
For some will do a good Office when it costs them nothing, and no Self-Ends are obstructed by the performance of it. But others are so bound down to their own Illnatured Selfishness, that they will not move in the easiest Charities, if by them they cannot serve a particular Turn.  
Of such Lovers of themselves the Apostle gives a very ill Character in the Words that follow the Text.  
He says of them, in the 2d. Verse, That they are covetous; their Heart is like the Mouth of a devouring Gulf, which sucks in all into itself with deep & unsatiable desire.  
He continues to mark them, in the 3d. Verse, as Persons without Natural Affection, as People who have no Bowels for the miserable part of Mankind: As such who rejoice at a public Wreck, not considering the Loss of others, nor the moving, the dismal Circumstances of it; but minding, with their whole Intention, the Profit which they may gather up for their inhuman selves.  
He adds, in the same Verse, that they are Despisers of those who are Good. They vilify Men of a Public Spirit, as so many simple Sheep, who bear Fleeces for others, and understand not how to keep themselves warm in their own soft and beloved Interests. Now,  
II. This straight and uncharitable Affection is of so malignant an Influence, that where it prevails, no Age can be Calm, no Government Stable, no Person Secure.  
And that it is of such perilous consequence, may be demonstrated on this manner.  
God, Who is Good and does good, designed, That whilst Man was here on Earth, it should be competently well with him in case of his Obedience, though he intended not to give him all his Portion in this Life.  
He knew that Men could not subsist apart with such Conveniences as they might obtain, by being knit into Regular Societies. He, therefore, united them in Civil and Sacred Bodies, That by conjoined Strength they might procure those Benefits, which, in a separate State, and by their single selves, they could not come at.  
For, consider, (I beseech you) how void of Comfort a Life of entire solitude would have been to Man? with what a Life of Fear, would they have been crucified, who had stood perpetually by themselves on their own Defence? with what a Life of Labour and Meanness, would Men have been burdened, if every one of them must have been his own only Servant? If every one had been obliged to build and plant, and till the Ground, and provide Food and Physic and Garments, for himself by his own solitary Power? And how could a Man serve himself in any of these necessary Offices in times of Sickness, Lameness, Delirancie, and decrepit Old Age? To such a perilous and laborious Life, as I have been speaking of, indiscreet and vicious self-love tends: for as far as Men do mind and seek themselves alone, so far they dissolve Society, and lessen its Benefits, being rather in it than of it. And if all stood upon as narrow a Bottom as some do, Government itself would fail, till Men (learning Wisdom by Affliction) finding their personal Interest in the Common Good, should again enter into the Covenants of it.  
So that the Soul which animates Society, whose Advantages are so considerable, is the great and generous Spirit of Charity. That violates no Compacts, That raises no Commotions, That interrupts no Good Man's Peace, That assaults no innocent Man's Person, That invades no Man's Property, That grinds no poor Man's Face, That takes no Ewe lamb out of his Bosom, That envies no Man, That supplants no Man, That submits its Private Convenience to the Public Necessities, That does all the Good it can; But it does not so much as think of Evil, unless to suppress and prevent it.  
All the Evil that is thought of and done, comes originally from Men of ill Natures and narrow Dispositions, who behave themselves in the Public Body, as the Vermin, and not the Members of it.  
From a false and unnatural Self-Love it is, That Children inquire too early into the Age of their Parents: That Discord arises and separates Brother from Brother, whilst each covets the greatest Share of the Inheritance: That Friends divide, and after Professions of the sincerest Love, exercise the bitterest Hatred: That so many Men are barbarously murdered, and so many Houses set on fire by Thiefs and Robbers, who are tempted by incosiderable Spoils to such inhuman Villainies  
From Selfishness it proceeds, That in the Kingdoms of the Earth, there are sometimes Markets for Justice: That Causes are often carried by secret Perjuries: That Men intrude into Offices, which they have more ability to pay than to execute: That they affect the Honour or Profit of Public Places, and shun the Duty of them; and appear only when a Private Turn for themselves, or their Dependants is to be served: That Trusts are managed as Estates: And that he who has obtained a Guardianship, does think he has made a Fortune: That to gratify a private Animosity, many engage into a public Embroylment: That the Selfish make as many Inlets as possible, in their own Cisterns, out of the Public Revenue,' though it be one great worldly Instrument of Protection.  
These are the Practices which make all Times perilous; and Self-Love is the Head from whence they flow.  
Concerning this vile Affection S. Paul taught, That it would possess the Men of the last Days.  
And we are, in the  
III d. Place, To consider what Times he means by those Days; and in what sense he speaks of Self-Love, as the Distemper of the last Days, seeing it has been the Disease of every Age.  
By the last Days he means the last Age of the World, the Age of the Messiah, not excluding that part of it in which he himself lived; for he gives Caution to Timothy, 
V. 5.  against some Practices which he should presently meet with from Judaizing Christians and vain Philosophers. S. Peter, 
1 Pet. 1.5, 20.  speaking of the Son of God, saith, He was manifest in these last Times, referring to his own. 
1 Joh. 2.18.  And S. john speaks more expressly, Little Children, it is the last Time; or this is the last Age of the World.  
There were several precedent Periods, That of the Fathers before the Flood: That of the Patriarches before the Law: That of Moses and the Prophets under the Law. But after the Age of the Messiah, Time itself shall no more.  
To this Age all evil Self-Love cannot be confined, for that Dotage had a Being in the World from the very beginning of it.  
The Murder of Cain was so early, that he sinned without Example; and from his Selfishness his Murder proceeded. He could not bear the sight of a man more acceptable, in God's Eye, than himself; though it was the greater Virtue of Abel, which made his way to the greater Favour of that God who is a Respecter of Causes, but not of Persons.  
We therefore misunderstand S. Paul, if we interpret him, as speaking, not of the Increase, but of the Being of Self-Love: For it is not its Existence, but its abundance, which he foretells; prophesying, that the World should, as it were, throw off the dregs of this its distemper into the Extreme Parts of it; and that its Covetousness would increase with its Age.  
What he wrote has been true in Fact, from the Times of Demas and Diotrephes, to this very hour. Light is come into the World, a glorious Gospel which shines every where, and every where sheds its healing influence; and men love darkness rather than light, and shut up themselves in their own hard, and rough, and private Shells.  
How this should come to pass, few can readily understand: S. Paul, without a Spirit of Prophecy, could scare have affirmed, That in the Age of the Messiah, which affords the best Moral Causes, there should be the worst Effects.  
Selfishness cannot be the direct Natural Effect of the Gospel of Christ, which, of all other Dispensations, depresseth the Private under the Public Good. And if the Heavenly Doctrines of it were heartily believed, and the Divine Rules of it were exactly followed, the Event would not be a Sword, but Peace on Earth: The Times would then be so free from peril, that Men would have strong Temptation to say, It is good for us to be here.  
The Age of the Messiah is the best of Ages in His Design, and in the Means of Virtue, which he gives the World; and if the Men of it be worse than those of other Generations, the greater is the aggravation of their Gild, whilst, under a Gospel of the widest Charity, they exercise the narrowest Selfishness; whilst, the nigher they are to the last Judgement, the more Criminal they grow; in which respect, the Self-Love of the last days, though it be but equal to that of former Times, is to be esteemed a greater Evil, seeing it offends against higher means.  
How men (I say) should thus advance in wickedness, under a Dispensation so proper for the suppressing of it, is a Mystery not so easy to be unfolded.  
But however, so it is: Whether it be, that wicked men, by a Spirit of Contradiction, oppose Charity where they are most earnestly pressed to it.  
Or that the Devil, having but a short time, is the more passionately industrious in promoting the Interests of his Kingdom.  
Or that the further men are from the Age of Divine Revelations, the less firmly they believe them.  
Whether it be, that the greater Communication of the Nations of the World with one another in the latter Times, has, by making the Vices of the World more fully and commonly known, made them to be the more commonly practised.  
Or that the Men of these late days having, in especial manner, applied their Minds to the framing of Hypotheses of Nature, and Systems of the World; have, in the Vanity of their Imaginations, fallen upon such Schemes as represent the Universe more the Work of Chance than Wisdom; and so live without God in the World, and merely to themselves, always in not advancing, and sometimes in opposing the Common Good.  
For ourselves.  
Perhaps the Doctrine of Personal worldly Self-Love, as the measure and ultimate end of all Man's Designs, has, in no Age, and in no Country, been more closely thought of; more cultivated with the Art of pretended Philosophy, more diligently spread, and with more fatal Contagion propagated, than in our own.  
It concerns us then, in the  
4 th' Place, To make serious Reflections upon this Argument, and to suffer ourselves to be touched with such deep Remorse for the Gild of our Partiality, that God may be appeased, and our Sins pardoned, and our Lives reformed; and that perilous Times may be succeeded by many prosperous Days.  
And 1 st, Let us give Glory to God, and take Shame to ourselves, upon the Account of that selfish Principle which hath long wrought among us, and still worketh.  
The Complaint of the Apostle in his Days, is in ours, not malicious satire, but just Reprehension: All Men [or the greater part of them] seek their own; and none [exceeding few, comparatively none] seek the Things of Jesus Christ. And those things are the Public Interests of God's Church, and of Civil Peace.  
Of the Spirit of New Rome, of its Partiality, of such an absurd Catholicism as confines Salvation itself to a Party, a Corrupt and Erroneous Party, we have had enough; enough even to Satiety: But for the Ancient Roman Spirit, which widens the Minds of Men, and makes them capable of the greatest and most generous things: for such a Spirit as This, whether has it fled? or where has it concealed itself? For it is not very discernible among us.  
It is not long since, in open theatres, the Men of Business, the Men of Public Spirits, were scoffed at, as dull and insipid People; as Public Drudges, and Beasts of Burden. But unless there had at all times been some such supporters, Total Ruin had come down.  
Instead of deriding the greatest of Virtues, let us openly lament that crying iniquity whereby we have lived, as if Personal Care were the only Providence; as if God ruled not the World, and intended not the Common Good of it; as if it was indifferent to him, whether he were owned or neglected; and would hold them Guiltless, who, being planted in his Vineyard, would, in imitation of Ephraim, bring forth Fruit unto themselves.  
The Idle and Useless, God will judge; and for the Authors of Public Peril, they shall receive the greater damnation.  
And if the unprofitable Servant shall undergo so severe a Doom, where shall the Cruel, the Malicious, the Mischievous appear?  
2 dly, May we not only bewail, but, amend this great Defect in our Nature, and in our Civil and Christian Duty.  
The regaining of a Public Genius is worthy our care at all times; and at all times that Spirit needs our Care, and particularly at this.  
1. The regaining of a Public Spirit is at all times worthy our Care.  
We can do no greater thing than to follow God, who is concerned for all, as if they were but one Man; and for every single Person, as if he were a World.  
God hath disposed all things in mutual subserviency to one another: The Light, the Air, the Water, are made for Common Good: and because they are Common, they are the less, but they ought, for that Reason, to be the more esteemed. There is not an humble Plant that grows to itself, or a mean Ox that treads out the Corn merely for his own Service: And shall Man be the only useless part of the Creation? Man, who has so much power to know Good, and so much ability to do it?  
It is a most unworthy practice, upon the Account of Self-Interest, to multiply the moral Perils of the World, whilst there are Inconveniencies enough in insensible Nature. It is enough, that the Natural Seasons are Tempestuous; men's Passions should not raise more Storms.  
It is enough that Famine can destroy so many; Uncharitableness should not do it.  
What is it that is worthy the daily Thoughts, and the nightly Studies of a Man of Understanding, and of an Excellent Spirit? Is it the supplanting of a credulous Friend, or the oppressing of an helpless Neighbour? Is it the eating the Bread of others, at the Expense of our Conscience? Is it the gaining of an Estate by Extortion, Fraud and Perjury? Is it the Pining of the Body for the fattening of the Fortune? The taking in of all we can, by ways just or unjust, and the using of nothing? Alas! these are Designs so base and low, that he who calls himself a Man, should not stoop to them.  
But that which is worthy of a Man, is the Service of his God, his Church, his Country; the generous exposing of himself when a Kingdom is in hazard. These are the things which deserve a Statue, and they will not miss a Reward, though they meet not with that.  
2. A Public Spirit, as it is worthy our Care at all times, so at all times it needs it.  
For it requires the utmost application of our Minds, seeing Self-love insinuates with great art and subtlety into all our Designs and Actions. And if we keep not a close watch upon our Hearts, they will betray us into Partiality, even when we lay before us as our Scope the Public Good.  
Some opposed Christ as Caesar's Enemy, but it was after their Malice had made him their own. Some preached Christ out of Envy, but for the lessening of St. Paul, not for the propagating of the Gospel.  
It is an ancient Observation that those who wrote against Vain Glory, set their Names to their Books; and it hath been noted of the Cynic, that whilst he trampled on the Gown of Plato, and pretended to trample on his Pride, he did it in a way of Ostentation, and with greater Pride.  
The Scripture hath taken notice of a Generation of Men who fasted for Strife and Debate; who upon pretence of long Prayers, devoured Widows Houses; who gave Alms as the purchase of popular Praise.  
Blessed God where shall we meet with sincere Piety and Charity, if Self-love mingles itself with Fasting, Prayer and Alms?  
So subtle a Poison requires our nicest care for the preventing of it. And  
Thirdly, It ought to be prevented at all times, and in particular manner in these.  
For 1st. There is now an open pretence (and much more I hope than a pretence) of repairing the Breaches our Self-Interest has made: of settling upon the firmest Bottom of Laws, of pursuing the true end of Government, the Good of the whole Body; of raising the Figure of the Nation, and making us that which we are capable of being, by our natural Genius, and by the Advantages of our Situation, a great and flourishing People.  
How can this be effected, but by bringing again the Spirit of our illustrious Ancestors, which appeared gloriously in former days, and particularly in the Reign of that excellent Princess who settled our Reformation, and was a Terror to some Nations, a Support to others, a common Blessing to her own Country, and a Praise in the whole Earth.  
2 dly. We are engaged in the Evangelical Cause, against Popish Superstition. The means by which we may have success in this Cause, is the raising up the true Spirit of Christianity, which hath for its Scope the Public Benefit. That Spirit will not prostitute itself to the vile and little Interests of the foolishly cunning Men of this present World. That will not turn a Church into a Secular Factory. It will therefore suppress the Popish Spirit which aims at temporal Advantages in its spiritual Policy.  
The Fire of Purgatory would die away of itself, if no person was to pay for the delivering of his Friends out of that Visionary Flame.  
Relic and Indulgences would not be so very common, if no worldly Trade could be driven by them.  
The Oracle of Infallibility would be silent; Persecution for the Heresy of believing our senses, when rightly disposed, would rage no longer, if Impostors were hindered from making a gain of the credulous, by raising up in them an unjust admiration of themselves. If they were not permitted to take hold of the Riches of the Ignorant and Simple, by making themselves first sole Masters of their Faith; chaining them up in the dark Prison of an implicit Assent.  
Lastly, We are, in effect, engaged in a War against all manner of unjust Self-love; let us behave ourselves like Christian Men.  
AT HOME, our public Peace has been interrupted upon slender, upon insignificant Motives. Perilous things have been done for the sake of Tapers and Processions, of Images and enchanted Water.  
Now, as by a Zeal for inconsiderable things, a narrow and little Spirit has brought upon us many Troubles and Disquiets; so it ought to be our Endeavour, by a Divine Charity which pursueth great and noble Ends, to deliver ourselves out of those Difficulties in which that imprudent Selfishness has entangled us.  
ABROAD, we are engaged in an Opposition to his Arms, who is reputed, even by the Head of the Roman Church, the Common Enemy of West-Europe. We are at War with One, who (how unlike soever he is to the Governor of the World) hath set himself in the Seat of God, by making his Personal Glory his ultimate End.  
It is true, he has done Great Things, but they have been Great Things for Himself. And the Sacrifice can never be truly Great, where the Idol is Vain Glory.  
He hath encouraged Orators; but such Orators as have celebrated his own Praise. And Mercenary Rhetoricians, (who with a small Talon of Skill could understand what would please) have turned Praise into Flattery; and from Flattering have risen to Blaspheming.  
Certainly the Minims in the Convent of Marseille, were not much short of Blasphemy, who declared in so many Words; That Lewis the Great, might be very justly called the King of Glory; strong and mighty in Battle. 
(a) Questions choises a son Roi, etc. Juin. 1685. p. 26, 27.— Louis le Grand qu'on peut appeller fort justement, le Roi de gloire fort & puissant en guerre.   
It is confessed that he has caused the Art of War to be considerably improved, but in order to the making room for his own Triumphs in the Solitudes of his Neighbourhood.  
He hath professed a most Catholic Zeal: but in pursuance of it he has done the meanest Things in the World: for nothing could be more mean than Cruelty to the Innocent, who gave him no Provocation. In the heat of this Catholic Zeal, (which has been an unusual Fury, for it has lasted) he has put Multitudes of his Obedient Subjects into Prisons and Galleys. He has terrified Multitudes into a sudden Flight into strange Lands, yet to them more charitable than their Native Country. And for many who could neither escape of themselves, nor obtain of him the Privilege of Banishment, he has driven them by a Terror (by mere Human Strength not to be resisted) into the very worst of all Refuges; I mean, Hypocrisy.  
For what Great, for what Good, for what Glorious Ends has all this Severity been exercised? Why! not for making his People all of One Christian Mind, but all of His.  
Excuse me, All you who are Judges of Decency, if my just Indignation against the Inhumanities' of a selfish and violent Persecutor, has caused me to trespass in any Degree against the Character of a Sovereign Prince. Profound Respect is always due to such high Authority; but for Tyranny which usurps the Rights of all others, it should (methinks) have little remaining to it which itself could justly claim.  
May our Councils be wise and steady, in order to the frustration of his Devices. May both our Sea and Land-Forces prepared against such pernicious Self-Love, go forth in the Name of that God who is truly the Lord of Hosts. May they go forth with Courage, and return with Victory. May they prosper against the Arms of a Nation to which we were never yet in Bondage. We shall not be disappointed in these Wishes, if God's great Ends be Ours. Success will attend on our Fleets and Armies, if there be more of God among them than has sometimes been, though there should be less of Man.  
We have of late (Blessed be Heaven, from whence descend the Inspirations of Charity) been a Relief to the Distressed of two Nations; to those from France first, and now to those from Ireland, who are doubly persecuted by Men who first trouble them, and then declare that they are not troubled.  
There is, also, under your wise and charitable Consideration the great Case of the City Orphans. And the more we make our Nation a Sanctuary for the Miserable; we may, with the surer Hope, make God our Refuge.  
He does the great Things that are done upon Earth. They are brought about frequently, through ways by us unthought of. If we depend on him in the use of Good Means, he will, either by those Means, or by some other Methods of his Providence, give unto us at last the Blessing of Settlement. We may expect this much desired Blessing from Heaven, if we sincerely aim at the Public Interests of Church and State. But, if we merely seek ourselves, That Iniquity, will be our Ruin.  
Seek, therefore, the Peace of the Community, and in it ye shall have Peace. And as Evil Men, who have heightened themselves by trampling upon the Laws, do in the return of Things, find those very Laws rising up against Them; so Good Men, in the Circulation of Benefits in a well-regulated State, will find the Good they did the Public return, in some sort, into their own Bosom. Every Passenger meets with his Convenience in the Safety of the Vessel in which he Embarked, after having applied himself to the preserving of it with all his Might, and perhaps with the throwing out of his Goods, during the time of a perilous Storm.  
Oh that there were in us such an enlarged Heart, that we might seek, in the first place, the Public Good; and than God, in his due time, would make us happy in a lasting Tranquillity, after we had endured, for a Season, in Christian Manner, the embroilments of War.  
Under this Lord of Hosts, and God of Peace, let us humble ourselves. In this Protector of Kingdoms let us put our Trust. To this King Eternal, Immortal, Invisible, the only wise God, be Honour and Glory, for ever and ever. Amen.  
THE END.   

Books lately Printed for Richard Chiswel.  
THE Case of Allegiance in our present Circumstances considered, in a Letter from a Minister in the City to a Minister in the Country.  
A Sermon preached at Fulham, in the Chapel of the Palace, upon Easter-Day 1689. at the Consecration of the Right Reverend Father in God Gilbert Lord Bishop of Sarum: By Anthony Horneck, D. D.  
The Judgements of God upon the Roman Catholic Church, from its first rigid Laws for universal Conformity to it, unto its last End. With a prospect of these near approaching Revolutions, viz. The Revival of the Protestant Profession in an eminent Kingdom, where it was totally suppressed. The last End of all Turkish Hostilities. The general Mortification of the Power of the Roman Church in all parts of its Dominions. In Explication of the Trumpets and Vials of the Apocalypse, upon Principles generally acknowledged by Protestant Interpreters. By Drue Cressener, D. D.  
A Breviate of the State of Scotland in its Government, Supreme Courts, Officers of State, Inferior Officers, Offices and Inferior Courts, Districts, Jurisdictions, Burroughs Royal, and Free Corporations. Fol.  
Some Considerations touching Succession and Allegiance. 4 to.  
A Discourse concerning the Worship of Images; preached before the University of Oxford. By George Tully, Subdean of York, for which he was suspended.  
Reflections upon the late Great Revolution: Written by a Lay-Hand in the Country, for the satisfaction of some Neighbours.  
The History of the Dissertion, or an Account of all the public Affairs in England, from the beginning of September, 1688. to the Twelfth of February following. With an Answer to a Piece called the Dissertion 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 Controversy is not now between K. William and K. james, but between K. William and K. Lewis of France for the Government of these Nations.  
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 jacobite and a Williamite; occasioned by the late Revolution of Affairs, and the Oath of Allegiance.  
Two Sermons, one against Murmuring, the other against Censuring: By Simon Patrick, D. D.  
An Account of the Reasons which induced Charles the Second, King of England, to declare War against the State's General of the United Provinces in 1672. And of the Private League which he entered into at the same Time with the French King to carry it on, and to establish Popery in England, Scotland, and Ireland, as they are set down in the History of the Dutch War, printed in French at Paris, with Privilege of the French King, 1682. Which Book he caused to be immediately suppressed at the Instance of the English Ambassador. Fol.  
An Account of the Private League betwixt the late King james the Second and the French King. Fol.  
The Case of Oaths Stated. 4 to.  
The Answer of a Protestant Gentleman in Ireland to a late Popish Letter of N. N. upon a Discourse between them, concerning the present Posture of that Country, and the Part sit for those concerned there to act in it. 4 to.  
An Apology for the Protestants of Ireland, in a brief Narrative of the late Revolutions in that Kingdom; and an Account of the present State thereof: By a Gentleman of Quality. 4 to.  
A Letter from a French Lawyer to an English Gentleman, upon the Present Revolution. 4 to.  
Mr. Wake's Sermon before the King and Queen at Hampton-Court.— His Fast-Sermon before the House of Commons, june 5. 1689.  
Scriptorum Ecclesiasticorum Historia Littraria a Christo nato usque ad Saeculum XIV. Facili Methodo digesta. Qua de Vita illorum ac Rebus gestis, de Secta, Dogmatibus, Elogio, Stylo; de Scriptis genuinis, dupiis, supposititiis, ineditis, deperditis, Fragmentis; deque variis Operum Editionibus perspicue agitur. Accedunt Scriptores Gentiles, Christianae Religionis Oppugnatores; & cujusvis Saeculi Breviarium. Inseruntur suis locis Veterum aliquot Opuscula & Fragmenta, tum Graeca, tum Latina ●actenus inedita. Praemissa denique Prolegomena, quibus plurima ad Antiquitatis Ecclesiasticae studium spectantia traduntur. Opus Indicibus necessariis instructum. Autore GVILIELMO CAVE, SS. Theol. Profess. Canonico Windesoriensi. Accedit ab Alia Mana Appendix ab i●●unte Saeculo XIV. ad Annum●usque MDXVII. Fol. 1689.   

ADVERTISEMENT.  
Whereas a Book, Entitled, FASCICULUS RERUM EXPETENDARUM ET FUGIENDARUM, with a large Additional APPENDIX, was promised by Richard Chiswell the Undertaker to be finished in Michaelmas Term last; This is to give Notice, That by reason of the Sickness of the Printer, and some necessary Avocations of the Publisher, it has been retarded: But, for the Satisfaction of Subscribers, the Book will be forty or fifty Sheets more than was promised in the Proposals, which will cost the Undertaker 100 l. extraordinary, yet, in Consideration thereof, he will not expect one penny above the first Subscription price; only craves their patience till the Book can be done, which is now going on with all possible speed, and so soon as finished▪ Notice shall be given in the Gazette. In the mean time there being some few of the Impression not yet subscribed for, such Gentlemen as please to take the Benefit thereof may be admitted Subscribers, and may have Printed Proposals for sending for, at the Rose and Crown in St. Paul's Churchyard, or at most Booksellers Shops in City or Country.