AN EARNEST PLEA FOR Constant Attendance AT THE Lord's Table, &c. AN EARNEST PLEA FOR Constant Attendance AT THE Lord's Table. IN A SERMON preached June 4. 1696. By T. CRUSO. 2 Chron. 30.23. And the whole assembly took counsel to keep other seven days, and they kept other seven days with gladness. London: Printed for Tho. Cockerill, Senr & Junr, at the Three Legs in the poultry. 1696. THE PREFACE. THere is no sadder Symptom of the declining state of Religion at this day in the World, than the notorious Abatement of its Vital Heat among those that seem to be Religious; the Prophetical Saying of our Lord, Mat. 24.12. That the Love of many should wax could, being in various respects fulfilled upon us. Among other tokens of it, the little Delight which is taken in approaching to God, is certainly none of the least: His Highways are too much untrodden by some, and others go on in them only as a beaten customary Road. The most have too soon forgotten the Difficulties and Restraints which they were under a few Years ago, and discover a very slender sense of the Goodness of God in their present Liberty. There are such as envy us our External Enlargements, like those Philistines of old, who said, Behold the Hebrews come forth out of the holes where they had hide themselves. 1 Sam. 14.11. But to what purpose hath God opened such a door, if we be not inwardly enlarged also, when we appear before him, so as to draw water with joy out of our restored wells of salvation? Having long observed with grief and shane the remissness of multitudes in this case, I should think that I had not obtained mercy of the Lord to be faithful, if I had not used some Endeavours to rectify it, especially among those that are under my Immediate Care: And with that Design the following Sermon was preached( as well as several others on the like Occasion), but without the least thought of thus divulging it, till they who have the greatest power over me in such things, even wrested it out of my hands. I hearty pray, That it may answer the End of their Importunate Request, and of my Forced Compliance, by convincing and reforming the Guilty, and by confirming and quickening those that are most Innocent, in the matter which is here particularly spoken of. June 8. 1696 T. C. An Earnest Plea for Constant Attendance at the Lord's Table. 1 SAM. XX. 27. And it came to pass on the morrow, which was the second day of the month, that David's place was empty; and Saul said unto Jonathan hsi Son, Wherefore cometh not the son of Jesse to meat neither yesterday, nor to day? THE causeless Hatred and Enmity of Saul against David, tho very great, was scarcely greater than the Friendship and Affection which was between David and Jonathan; so that they freely and safely told all their hearts unto each other. David therefore having reason to suspect some mischievous design in Saul against his Life, and fearing to venture himself in his presence any more till he was better satisfied that he might do it without danger, consults with Jonathan about this matter. The great difficulty was, how to excuse his absence at the approaching season, in which his Company was expected more than at other times. V. 5. And David said unto Jonathan, Behold, to morrow is the New-Moon, and I should not fail to sit with the King at meat. V. 18. Again, Jonathan said unto David, To morrow is the new-moon, and thou shalt be missed, because thy seat will be empty. But an Apology being contrived, which Jonathan was to make for him, David resolves to withdraw draw himself, V. 24, 25. and the New-Moon comes, and the King sits down to meat, and David's Place is empty. However, Saul takes no notice of it that day, because he thought that David might be accidentally polluted, and so unfit to come to the King's Table, or to partake of that Solemnity: Something hath befallen him, V. 26. he is not clean, surely he is not clean: q. d. there is nothing but defilement which will make him forbear. This supposition Saul contented himself the more easily with, because those kinds of pollution lasted but for one day, and the persons so defiled were only unclean till the Even,( as there are many Instances, Levit. 11. chap. and 15.); and therefore he suspended all discourse about it till the next day, of which the Text gives us an account; And it come to pass on the morrow, which was the second day of the month, &c. Saul reckons his Son Jonathan the fittest person to inquire of, because of his known Intimacy with David, for which he upbraids him, v. 30. and he calls David here by no other name than the Son of Jesse, in a way of disdain, with respect to the meanness of his Original; as we find that Doeg did afterwards, c. 22.9. and Nabal also, c. 25.10. Saul had malice and mischief in his heart, and was now enraged at his disappointment of an opportunity to execute it. This seems to be the Reason and Ground of his putting the Question at this time; but it is a Question which may and should be put in all like cases, from a better Principle, and to a better Purpose. As will appear in the handling of this Point( which is fairly enough deducible) from the Words. Repeated Omissions of Solemn Services, are to be strictly accounted for. And here I propose to show, First, What these Solemn Services are? Secondly, What Omissions of them are sinful? Thirdly, How they are to be accounted for? Fourthly, Why they must be so? Fifthly, Use. First, What these Solemn Services are? Ans. In short, such as are of a superior nature to the ordinary Acts of Religious Worship; and such as may be distinguished from them by these following Characters, which it will be enough to name. 1. Such as carry in them a special Meaning and Signification. 2. Such as are of special Benefit and Advantage. 3. Such as require and call for a special Preparation. 4. Such as have a special conjunction of Duties in their Performance. Of this kind was the Service of the New Moon, referred to in the Text; and of this kind is our Lord's Supper, which I aim at in this Discourse. I shall speak a little severally unto both. First, Of this solemn kind was the Service of the New-Moon, which the Text hath a relation to. This will be evident, if we consider briefly these three things; The Nature of it in general; The particular Manner of its Celebration; and, The Ends of its Institution. 1. The Nature of it in general. There were various Sacred Services appointed by God among the Jews of old; they had, 1. Their Daily Service, the Morning and Evening Sacrifice. 2. Their Weekly Service, every Sabbath. 3. Their Monthly Service, every New-Moon. 4. Their Yearly Services, principally in the three great Feasts of the Passover, Pentecost, and Tabernacles. All which we have mentioned together, 2 Chron. 8.13. and 31.3. Now this Monthly Service was a peculiar stated Ordinance, differing from the rest; Leusd, Philol. Hebraeo mixed. p. 247, 248. as to the punctual time of observing which, it seems more probable that they were guided by certain Astronomical Calculation, than by the first appearance of the Moon to their own view, as some have supposed. 2. The particular Manner of its Celebration; which takes in these five things. 1. Abstaining from servile works, and secular Employments; from bodily Labour, and from all sorts of traffic and Commerce. Therefore they in the Prophet are represented saying, Amos 8.5. When will the New-Moon be gone, that we may sell Corn? 2. Attending on the Ministry of the Word: Which is intimated by that Passage of the Shunamite's Husband, when she was going to Elisha; 2 Kin. 4.23. Wherefore wilt thou go to him to day? It is neither New-Moon, nor Sabbath. Because at both those times it was usual to repair to the Prophets and Holy Men of God, for their Instruction in the matters of Religion. 3. The offering of extraordinary Sacrifices, over and above what they were obliged to offer upon other common days; which we have the positive Law for, Num, 28.11.— 15. Ezek. 46.6, 7. 4. The blowing of Trumpets; as their custom was upon days of Gladness and Rejoicing, and which was expressly enjoined now, Num. 10.10. Psal. 81.3. 5. Feasting upon the remainders of their Sacrifices; which was allowed to be done, not only on the day wherein they were offered, but the next following day also, Lev. 7.16. and 19.6. And therefore we red in the Text, of the Feast which was begun on the first day of the Month, that it was continued to the second, without going beyond the Law, which some have thought that they took liberty to do. 3. The Ends of its Institution, which( 'tis likely) were such as these: 1. To call off the Jews from the Superstition and Idolatry of the Heathen World, among whom this was also a solemn Festival time; now whereas several of the Gentiles sacrificed to the Moon itself, the People of God at the same time were ordered to sacrifice to him. 2. In thankful Remembrance of God's creating of that useful Light, and reviving it, as it were, after its Monthly Declension and Disappearance. 3. As an acknowledgement of the Providence of God, in the successive Changes of Times and Seasons, Gen. 1.14. which the Moon was originally ordained for. 4. That they might learn to conseorate the First Fruits of all their Time to God; not only the beginning of the Year, but of every Month throughout the Year. 5. That they might be put in mind of the Renovation of the Church in the fullness of time, by Jesus Christ, the Sun of Righteousness, as the Moon hath that Light renewed every Month, which she borrows by reflection from the Natural Sun. Secondly, Of the like kind is the Lord's Supper, which the Text may fitly enough be accommodated to. The Jewish New-Moons are indeed abolished by the Death of our Lord Jesus, and therefore the Apostle says, Col. 2.16. Let no man judge you in respect of them; i.e. let none condemn or censure you for laying them aside. But yet the Holy Ghost alludes to them still, when he speaks of the Gospel Times; witness that remarkable prophesy, It shall come to pass from one New-Moon to another, Isa. 66.23. and from one Sabbath to another, that all flesh shall come to worship before me, saith the Lord. A stated Course of public Divine Worship is as necessary to be kept up and maintained now in the New-Testament Church, as ever heretofore in the times of the Old-Testament. We have our Weekly Christian Sabbaths instituted by God; and we have our Monthly Communions at the Lord's Table also. 'Tis true, we cannot pretend that God hath positively commanded them to be every Month; he seems to have left us at liberty to agree among ourselves, 1 Cor. 11.26. How often we shall eat of this bread, and drink of this Cup; and all Churches have the Privilege of determining their own practise in the Case: But I may say( I hope, without giving cause of Offence to any), 1. That this very prophesy would led us to fix upon a Monthly Revolution, rather than any other Period of time; though perhaps it do not prescribe any such thing, yet it will give countenance to it. 2. Such a distance between one Sacrament-Season and another, seems to be a very good Medium between too great Frequency, which might occasion Slightness, and too great Rarity, which might produce Forgetfulness. 3. The general Custom of other Churches of Christ may very justly sway us in a good thing, 1 Cor. 11.16. against which we can make no reasonable Exception. 4. When any Churches have settled such a Method and Rule by common Consent, particular Members can hardly take much satissaction in the breach and tansgression of it. Secondly, What Omissions of these solemn Services are sinful? Ans. Under Two Heads. First, Every Single Omission is sinful, when it is voluntary and avoidable. Where the Performance is naturally impossible, the Omission is undoubtedly lawful and innocent; but when the thing can be done, and we do it not, or put it out of our own power, 'tis not only an Omission, but a Neglect. 1. When we may do it, and yet leave it undone, there is sin in the omitting of it. Little Inconveniences will not exempt us; but rather, great Difficulties and Impediments are to be encountered and overcome. Many Excuses are made, very like to those in the Parable of the Great Supper, which were all vain and frivolous. Luke 14.18. 19. One had bought a piece of ground, and he must needs go and see it: Another had bought five yoke of oxen, and he must go and prove them;( whereas there was no necessity of either at that time, and the Supper which they were bidden to, was far more worth and of greater consequence Luke 14.20. than both): A third had entred into a New Relation, and he cires, I cannot come;( when indeed the fault was in the Will, not in the want of Power; and 'tis most undeniable, that whatsoever Relation hinders us from Duty, it is a Snare and a Curse to us.) 2. When we disable ourselves, and put it out of our own power, by our own act, we cannot justify ourselves in the Omission. It is confessed, That the man who was in a journey afar off, Num. 9.13. was permitted by God to forbear the keeping of the Passover at the appointed season; because then he was really uncapable of doing it. But if a man had taken a Journey just at such a time, which might have been prevented or put off, which he might have taken sooner or later, or which he might not have taken at all, without any considerable damage, 'tis not to be imagined that this Permission would reach him. David's Excuse, urged by Jonathan here in the words following the Text, V. 28. That he earnestly asked leave to go to Bethlehem, was not esteemed sufficient by Saul, nor would it really have been sufficient in itself, if David could have attended the Festivity of the New-Moon, without the hazard of his Life. Secondly, Repeated Omissions are further aggravated. If it be sinful to omit once, 'tis much more so to do it oftener. This was that which heated the Spirit of Saul in the Text, That David came not to meat, neither yesterday nor to day. The first Offence is great, the second is doubly heinous; the first is turning aside out of the way of Duty, the second is going on in a road of Wickedness; the first is barely and act of sin, the second is a means of producing and settling a sinful habit; the first tends to defile the Conscience, the second to sear it. They that do it once in compliance with a strong temptation, will be apt to do it again upon a weak temptation, and probably a third time without any temptation at all, through the increased corruption of their own hearts. The addition of sin to sin makes way for endless multiplication; like the true Plauge of Leprosy, which was seldom at at a stay( if let aone), but spreading further. Mens absenting of themselves from the Lord's Table one Month, prepares the Soul for the like lisorderly practise Month after Month, till they almost forget to eat this Bread. What is this, but a scandalous and fatal treasuring up of Guilt and Wrath against ourselves? Thomas( as weak a Believer as most that we meet with in the History of the Gospel) was not with the Disciples one time, John 20.24, 26. when Christ came among them, but he was present the next. Thirdly, How are these Omissions to be accounted for? Ans. Three ways. First, To God. He will make strict Inquisition, and sit as Judge upon the case; before whom all our Reasons are to be brought forth, if we have any to allege, and by whom it will be finally decided, whether they are valid and cogent or not Thought we may sometime( especially in numerous assembly blies of Saints) escape the notices of Men like ourselves, yet God observes when we come to this Meat, and when we stay from it. He sees what Creatures overlook; he remembers what we ourselves forget; and he will call to remembrance what we endeavour( it may be) to bury in Oblivion. Jer. 2, 22. Our Iniquity is marked before him. Every time that we walk not in this or that Ordinance, when we are bound to do it, is written down; it stands upon Record in Heaven, and will be charged upon us before the Bar of God, and we made to answer for it. This will be a sad and fearful Account; for there will be no hiding or palliating of sin then; no pretending of that which is not; the naked truth of every fact will be laid open, and Sentence accordingly pronounced. Secondly, To Ministers and Fellow Christians. Whatever the Pride of mens hearts suggest to the contrary, they do really owe an account of themselves, and of their actions and omissions which are justily suspected as sinful, to those under whose Inspection they are, and whom they join in the fellowship of the Gospel with. 1 Pet. 3.15. If we should be ready to give an answer to every man that asketh us a reason of our hope, how much more ready should we be to give satisfaction to them whom in spiritual bonds we are so nearly related to, concerning the reasons of our practise? It is usually a sign that men are already very irregular, or intend and resolve to be so, when they set up themselves as unaccountable. It is not a rational thing, that he who is the Steward of God's Mysteries to any persons, should know why they do not attend upon them? And is it not a righteous thing, that the Guests at the same Table, who are justly offended at their forbearance, should be made sensible of the causes of it? Thirdly, To our own Consciences. A man's Conscience is God's Deputy, and by Authority derived from God, keeps a Court within us, where what we do or do not, is to be sifted and weighed, examined and censured, as it deserves. Conscience is a Noble Faculty implanted in the Soul, and divinely impowered to take cognizance of every work, of every Religious Performance, and of every Sinful Negligence. And whosoever he be that does not take an account of these things frequently, and demand it of himself impartially, he is dangerously hardened, and in the way of further hardening. There is a dismal Wo hanging over those that labour to stop the mouth of Conscience, and to stifle the arguings of their own hearts, and thereby to deceive themselves. It is our highest Interest to deal faithfully in this case; and if we do so, we shall find that there are many Pleas for the omitting of Duty, not to be disproved or confuted by others, which will nevertheless be rejected by an awakened mind. Fourthly, Why must such Omissions be thus accounted for? Ans. The Reasons are manifest. First, because Sins of Omission are damning as well as others, if not repented of; and how do we repent of them, when we live and persist in them? The Wages of every sin( whether of Omission or Commission) is death; and when our Lord describes the Process of the Great and Last Day, 'tis observable that he only fastens upon Sins of Omission, because those are generally least regarded by us, though as greatly destructive to us as any whatsoever; I was hungry, Mat. 25 41, 42, &c. and you gave me no meat; I was thirsty, and you gave me no drink, &c. So Christ may( and will) say to many, I provided for your Spiritual Necessities, but you refused my provision. I spread my Table for you, but you turned your backs upon it. We are bound to do good, as well as not to do evil: Acts of Worship are as strictly commanded, as Acts of Licentiousness are forbidden. wrath is revealed from heaven against the Families that call not on God's Name, Jerem 10.25. as well as those that blaspheme it. Secondly, Such Omissions are not only a Contempt of God's Authority, but of our own inestimable Privilege. We transgress a clear Precept of the Law, and despise the most precious Ordinance of the Gospel; as the Jews of old were arraigned for slighting the promised pleasant Land. Psal. 106.24. It is an Affront to the Goodness and Grace, as well as Sovereignty of God, to decline partaking of this blessed Institution, at any of those solemn Set Times when we are called to it. 'Tis the vilest Ingratitude for an exceeding valuable Kindness. 'Tis an inflicting of that Punishment upon ourselves, which God threatens as one of the sorest that can be inflicted: Hos. 2.11. I will cause her feast days to cease, her new-moons, and her sabbaths, &c. We make them cease to us, when we do not attend upon God in them, and so we become the barbarous Executioners of our own Curse. Thirdly, The Examples even of bad men will upbraid us in this case, and be produced in judgement against us. Some carnal persons have such an aweful sense of the necessity of such Duties impressed upon them by Natural Conscience, that they do not dare to pass them over, though they be in the miserable state of those defiled and unbelieving, to whom nothing is pure. As wicked as Saul was, yet we find him very careful and exact in the keeping of this Feast of the New-Moon; and he would have his Chief Princes, his Great Men, and his Courtiers, to keep it with him, as Jonathan, and Abner, V. 25. and David. The Jews, when they were at worst, when compared to the men of Sodom, and people of Gomorrah, yet did not grow slacken or remiss as to their Solemn Festivals, though the allowed filthiness of their hearts and lives made them nauseous and abominable to God. Isa. 1.14. Your newmoons and your appointed feasts my soul hateth; which plainly implies that they held on the observation of them. If Hypocrites have so much of the Form, 'tis no better than profaneness for any to be defective in it. Fifthly, To make some short Use and Application of the whole. First, What account will they give to God, to others, or to themselves, that never sit down to Sacramental Meat? That go on in the constant Neglect of it many years one after another, and perhaps all their life long? And are no more concerned about it, than if Jesus Christ had never said, Do this in remembrance of me; or than if the Holy Ghost had never reported it? If we can suppose that a person may live in the conscientious practise of all other Duties, who fails in this, is it not the more to be lamented, that such an one should locak one thing? That there should be any particular branch of God's Servicetotally laid aside, when the rest of the things which Christ hath commanded, seem to be done so well? Far be it from me to limit God's pardoning Mercy, where this Guilt is contracted upon mistaken Scruples; nor can I tell how far a general Repentance may be accepted for this Sin, when it is of Ignorance; but surely fervent Prayer, and serious Meditation, and free Conference with Men of Understanding in the things of God, would soon dissolve all the Objections that can be raised against an express Institution: And where such Means are neglected, the Ignorance is wilful, and does not lessen the sin, but heaps another upon it. Secondly, What Account will they give, that disuse this Service oftener than they approach unto God in it? That refuse more Invitations to this Feast, than they accept; and come much seldomer than they forbear? We do not miss them once or twice only( as David here was wanting the first and second day of the Month), but perhaps if they appear Three times in the year in this manner before the Lord, they are ready to acquit themselves, as if they had done their Duty. It is grown customary with some large Professors, to be seen now and then at Christ's Table, but their Seats are empty days without number. Alas! a Month's Interval is too little for them; the Returns of this Ordinance are too quick and speedy; they can tarry longer away, and think that they sustain no loss. But let all such know, That if their Souls were in health, their Appetites would be sharper; and it is much to be feared, that they get no good by coming, who reckon themselves no losers by forbearing. If the Ordinance be an effectual means of our Improvement, the Repetition of it will be desirable. Experience of Advantage, joined with Conscience of Duty, would be mighty Goads and Spurs to us. Thirdly, What Account will they be able to give of their Performance, who make no more of it than if it were a Common Act? That come to such an Appointment as if they came not, without a serious, reverend, and becoming Frame, and go away from it again without any Alteration or Amendment? How many sit to eat with( Jesus Christ) a ruler, Prow. 23.1. and consider not what is before them, so diligently as they should, and afterwards rise up, and scarcely reflect upon what they have been doing? I must say, That excepting the Scandal of Omission, with respect to others, this is worse than not coming at all, with relation to the Persons themselves: Their Absence is a Sin, but their Attendance is a greater. Without controversy, they whose Hearts are best prepared for such a Work, and most fixed in it, find cause enough upon a Review, of deep Humiliation,( for if God should enter into judgement with the Holiest Communicants, that very Action might become sin to them; and the Disciples that eat and drank in their Lord's Personal Presence were guilty of a more than ordinary Fault); Luke 22.24. but 'tis a very different case, when men take no care about the frame of their Spirits before or after their coming, but are as regardless in that Point, as they would or could be at a Civil Entertainment. Fourthly, Let us therefore resolve to continue steadfastly in this Duty, and apply ourselves to a right Discharge of it. 1. Let us resolve to continue steadfastly in it; as the first Christians in the Apostolical times are said to do, in breaking of Bread, Acts 2.42. as well as in Prayers, and Hearing. How do our Stomachs( unless they be habitually or accidentally indisposed) crave their Natural Refreshments at the usual times, that we know not how to miss a Meal, without some uneasiness? And dare we to say, that Spiritual Enjoyments are to be less coveted, or that they may be better spared? There is none, I am persuaded, that nameth the Name of Christ, who can allow himself in any such Imagination. What is is then that should make us so wavering and unstable in this part of Religion? Let these Two things be remembered, to quicken and excite us to greater Constancy. ( 1.) No wonder that we lose the benefit of former Sacrament-Seasons, if we omit those that come after: If we do not use the means of increasing Grace, it will be diminished: Then shall we know, if we follow on to know the Lord. Hos. 6.3. ( 2.) We are notoriously self-condemned, when we have once engaged in such a Service, if we desist from it. Our own works will witness against us, as against them that have done good, and leave off to do it. If it be not a necessary Service, why did we ever undetake it? If it be, why do we discontinue it? 2. Let us apply ourselves to a right Discharge of this Duty. It is too weighty a matter to be trifled in; Eating the flesh and drinkingthe Blood of Christ, is no light thing, but of the highest Importance on this side of Eternity. The more work done will avail us nothing, but we must look after the manner of doing. As Aaron said, Levit. 10.19. If I had eaten the sin offering to day, should it have been accepted in the sight of the Lord? So may we truly say, if we attend Divine Solemnities in an unsuitable carnal frame, Will this be approved of God? No, certainly: He who indispensably requires the thing, will punish our sinful Disorder. Go then about this work with Earnest Endeavours that it may be pleasing unto God, and with cheerful Hopes likewise that( in so doing) it will be profitable to yourselves; for God is eminently pleased with it when it is duly performed, and sincere Believers are as eminently profited. The End. Books Printed for, and Sold by Thomas Cockerill, Senr & Junr, at the Three Legs in the poultry. GOD the Guide of Youth, briefly opened and urged, in a Sermon preached with a special Relation to Young Persons, Jan. 1. 1695. The Wonders of a Merciful Providence. A Funeral Sermon on Mrs. Smith. These Three by T. Cruso. Speculum Theologiae in Christo; or a view of some Divine Truths; by Edward Polhill, of Burwash in Sussex, Esq. The Morning Exercise at Cripplegate: Or several Cases of Conscience practically Resolved by sundry Ministers. 4 to. A Supplement to the Morning Exercise; or several more Cases of Conscience practically resolved by sundry Ministers. Instructions about Heart-Work, what is to be done on God's part and ours, for the cure and keeping of the Heart, &c. By that Eminent Gospel-Minister, Mr. Richard aleyn. With a Preface by Dr. Annesley. The Second Edition. Octavo. The Evidence of Things not seen: Or divers Spiritual and Philosophical Discourses, concerning the state of Holy men after Death: By that eminently Learned Divine, Moses Amyraldus. Translated out of the French Tongue by a Minister of the Church of England. A Succinct and Seasonable Discourse of the Occasions, Causes, Natures, Rise, Growth, and Remedies of Mental Errors. To which is added,( 1). An Answer to Mr. carry against Infant-Baptism.( 2). An Answer to some Antinomian Errors.( 3). A Sermon about Union. By John Flavel. Mr. John Flaver's Remains; being two Sermons: The one preached at Dartmouth in Devon on the day of the Coronation of Their Majesties. The latter intended to be preached at a Meeting of the United Ministers of several Counties. With some account of his Life. A Discourse of Regeneration, Faith and Repentance: preached at the Merchants Lecture in Broadstreet. By Tho. coal, Minister of the Gospel. A Discourse of Christian Religion in sundry points; Preached at the Merchants Lecture. By Tho. coal. Christus in cord: Or the Mystical Union between Christ and Believers, considered in its resemblances, bonds, seals, privileges and marks. By Edward Polhill, Esq. A Discourse of the Gospel of Peace, and of the government of our own Spirits: Being the substance of divers Sermons, from Eph. 6.15. and Prov. 16.32. lately preached by John Faldo, Minister of the Gospel. Precious Faith considered in its Nature, Working, and Growth. By Edward Polhill, Esq. A Discourse concerning Trouble of Mind, and the Disease of Melancholy; in Three Parts; written for the use of such as are or have been exercised by the same; by Tim. Rogers, M. A. who was long afflicted with both. To which is added some Letters from several Divines, relating to the same Subject. Love to Christ necessary for all, to escape the Curse at his coming. By Tho. Doolittle, M. A. An Exposition of the Assemblies Shorter Catechism, with Practical Inferences from each Question. By John Flavell, late Minister of the Gospel at Dartmouth in Devon. A Discourse of Secret Prayer, first preached and now published at the Request of those that heard it. By Samuel Slater, Minister of the Gospel. The Future State; or a Discourse attempting some display of the Soul's Happiness, in regard to that eternally progressive knowledge, or eternal increase of knowledge, and the consequence of it, which is among the blessed in Heaven; by a country Gentleman, a Worshipper of God in the way of the Church of England. A Week of Soliloquies and Prayers, with a Preparation to the Holy Communion, and other Devotions added to this Edition, in two parts. By Peter Du-Moulin, D. D. A Discourse of the Reasonableness of Personal Reformation, and Necessity of Conversion, the true method of making all men happy in this world, and in the world to come: Seasonably discoursed, and earnestly pressed on this licentious Age; by John Flavell, a sincere lover of his Native country, and the Souls of men. The last Legacy of Henry Care, Gent. lately deceased, containing a brief sum of Christian Doctrine, by way of Question and Answer; particularly relating to several of the most important Points controverted between us and the Romanists. stitched. The Death of Ministers improved; or an Exhortation to the Inhabitants of Hortley in Glocestershine, and others, on the much lamented death of that faithful Minister Mr. Henry Stubbs; To which is added a Sermon upon that occasion; by Richard Baxter. English Exercises for School boys to translate into Latin, comprising all the Rules of Grammar, and other necessary Observations, ascending gradually from the meanest to the highest Capacities. By John Garretson, Schoolmaster. Sixth Edition. A Companion for Prayer, or Directions for Improvement in Grace, and practical Godliness in times of extraordinary danger. By Richard Allen.