even by one Affection because all are joyn'd and united with it For where Sorrow goes Love goes because sorrow is for the want of some good the Souls desires If then sorrow be after God and for Holiness It assures the Soul hath a springing Love for God and Holiness and in the distance it apprehends it self from these it laments Where sorrow goes there hatred also goes For sorrow arises from some evil that the Soul hates and abhors that presses in upon it In sorrow after God sin and the wrath and displeasure of God is what the Soul hates and it finding these near and closing upon it it sorrows and laments that they may be cast out and removed And how do these the Love of God and hatred of sin work to Repentance And thus also it might be shewn How Fear Hope Joy Delight move as sorrow moves The Apostle knowing with what a strength and force and presence the Affections move writes to the Colossians c. 2. To set their Affections on things above For if the Affections are so set the Spirit and Soul will be so set and therefore the whole man will be so set Oâ— the contrary the sorrow of the World carries the strength of the Soul the Affections on the World which not able to sustain and bear up an Immortal Spirit it often destroys the Body by Violence and leaves the Soul to sink also the Spirit to fall down from God which is the Death of it 2. The Affection of sorrow is the Affection that is most properly conversant about sin and the consequences of it the wrath and displeasure of God the curse and evil Now then as sin is a departure from God the fountain of Life and happiness the supreme good and so ushers in and introduces all unhappiness so sorrow that is after God begins in the apprehension of God and of his Law and so descends on all the evil consequential or following on the loss of God But the sorrow of the World not beginning with God fetters it self with the Evils which press upon it with relation to the present World which can never be well removed without removing the principal cause sin and the displeasure of God for it But to this the sorrow of this World hath no regard and so is never cured but becomes of a peice with the sorrows of the second Death For so all sorrow here not Healed by the repentance to Salvation not to be repented of which Heals the sorrow after God becomes one with the sorrows of Hell and everlasting wailing By godly sorrow therefore sorrow is made to be its own Death and Plagues For working repentance to Salvation never to be repented of When it is sorrow after God it is the Destruction of all sorrow For it can be no longer but as Scripture speaks forrow and sighing shall flee away and there shall be no more sorrow As it came in by sin so by sin Repented of and Pardoned it for ever ceases and vanishes away So sorrow is conversant about its proper object and cause and it hath the great effect of removing it self and of it self loosing it self in that Joy that follows upon the Salvation of that Repentance it self hath wrought which must needs make an end of Sorrow or Perfects it into it self never to be Repented of 3. The serviceableness of godly sorrow to Repentance is that this Affection of all the Affections or Passions of the human Soul is that which makes it wise and considerative seeing Repentance then that is to Salvation is a most Wise and prudent grace This Affection of sorrow is most preparatory and contributary to it The sorrow after God is no Ignorant or unreasonable Passion or Affection call'd Attrition no superstitious Pennance or ceremony of Sorrow not a mere softness and dissolving into Tears not any desultory Passion that falls into some morning Dew or as it were heat Drops but a deep inward trouble that we have offended God and sinn'd against him and endangered our selves to Eternity by our sins And however there may be at first some sudden stroke or Impression and a Passion upon it that may go off yet it is indeed a spring that dis-embogues it self through the whole course of a Christians Life There is a sorrow and a relenting of Soul that is a soft Dew or Distillation from the Soul upon it self that makes it very tender humble and Apprehensive of the Evil of Sin of the Ingratitude and unthankfulness of having sinned against God and given Offence to the Eyes of his Holiness and of his Glory And as this arises from understanding so it begets understanding and close Consideration It is observ'd in Nature that sorrow and sadness encline to Wisdom and attentness of Mind Vexation gives understanding is a saying And hereunto the wise King Solomon agrees Eccles 7.3 c. sorrow is better than laughter It is better to go to the house of Mourning than to the house of Feasting for the Living will lay it to Heart And by the sadness of the Countenance the Heart is made better In the day of Adversity consider that is the proper season of it Generally our Mirth and Rejoycing is too lighr and flashy it scatters and sets the Spirits in wandring I said of Laughter it is Mad and of Mirth what does it As the cracking of Thorns under a Pot so the Laughter of Fools is Vanity Sorrow is like a shade that congregates and gathers up the Spirits to think and weigh and poize things Sorrow loves solitude and so the Repenting Person is described he sitteth alone and keepeth silence because he hath born it upon him Lam. 3.28 Vanity and folly the pleasures of sin that are but for a season cannot endure the tediousness and melancholly of an Hour alone And this is the unhappiness of mankind they cannot endure to be alone and to speak with themselves I hearken'd and heard but no man spake aright Jerem. 8.6 or said What have I done We are so naturally for Diversion They that are not so mad as to to be for the roar and madness of Company yet they cannot be content without what we call Divertisement and Merryment and cannot endure sorrow and sadness Let us now but ask our selves whether we think Solomon was a Wise Man or not and whether he was not in circumstances of greatest advantages to rejoyce in all the Pleasure Mirth and Enjoyment of this World which he calls Laying hold on folly Eccles 2.1 c. while yet he acquainted his Heart with Wisdom to understand what was the utmost amount or to be had from all the Entertainments of that kind And when he assures us as he does that Mirth is but Madness and the Laughter of this World so unreasonable that no Man can tell what it serves for or to what purpose it is and that he so much commends sorrow to us let us then take Counsel with our selves whether he spake wisely or not
Mediator written even as all natural Religion and Morality in the very Heart of Man and discernable by that Light For when the first Commands and Emotions of Natural Conscience are to do the things that are Holy and Righteous and Good and we find that tho we have violated and perverted the thing that is right yet we retain a love to those Laws of Eternal Righteousness and Goodness we have not lost all sense of them of desire of likeness to and agreement with them thus we find a sorrow in and trouble within us that we have offended and that the wrath and justice of the supreme Ruler and Governor and Judg of all the World is not so sudden and immediate in his Revenges upon us but that we have space and time for return to God and to Holiness There is by the very same Authority of natural Conscience that requir'd Holiness in our first Acts and thereby to please God a close obligation to return to him by Repentance and to amend what we have done of evil against him and to beseech Pardon and Reconciliation with offended Justice Now when on the other side the Patience and long-suffering of God gives encouragement and even Assurance he will accept Repentance by his giving scope space and opportunity for it Here is great ground for Repentance For the Soul and Mind of Man finding still in it self that Primitive Love to reverential sense of Righteousness and that it cannot bid defiance to it as lost Spirits do there immediately rises in it an earnest endeavour to Self-restitution to restore and recover ones self by Repentance thus that Light given to a Man in his first Creation and the state of Innocency the grace of Christ sustaining it by an Universal Grace to human nature does not loose it self by sin but as it points and directs it self first to Hâ—liness without sinning or falling from it so it now points and directs it self to Repentance when it hath fallen by Iniquity and as first it mooves it self to the Favour of God by not offending or sinning against him so after sin finding him not presently executing wrath and taking vengeance it beseeches him to Receive it Graciously Hosea 14.1 c. and to take away its Iniquities that may not Die For that God is a most good and gracious and merciful Being in himself is a clear principle in the Law of Natural Religion even where ever God hath not awaken'd that Natural Conscience to find it self in the Chains of everlasting Displeasure as the Devils and Damned are against whom he hath in Anger shut up for ever his Tender Mercies when therefore a man finds notwithstanding the so great degeneracy and boldness in sin that every where Testify to our very Faces and that we so well know yet that God leaves not himself without so great Witness of his goodness Acts 14.6 giving fruitful Times and seasons filling mens Hearts with Food and Gladness and that in Relation to himself in particular he hath spared and forborn it draws out Natural Conscience to return to him by Repentance For the riches of Goodness the long Suffering and Forbearance of God lead to Repentance Rom. 2.4 Thus the King of Nineveh by Natural Light reason'd even when God had positively declared Yet forty Dayr and Nineveh shall be destroyed Surely in that there are forty Days allowed they are allowed as a Quarantine as a time of Trial and Probation whether they would Repent or not else why not presently Destroyed Why forty Days delay if there were not Hope of Pardon in such a Repentance so they humbled themselves in that extraordinary manner and turned to God by Repentance and God saw it and Repented of the evil â—e bad said he would do unto them and he did it not Jonah 3.5 c. How much more have the generality of Mankind against whom no such positive Denounciation hath gone forth from God and to whom the time of Patience is not so limitted and defin'd How great reason have they to look upon the time of God's forbearance as a most gracious Call and Opportunity and space for Repentance Thus we see Repentance in some light and sense concerning it runs through the whole World so that the very Heathen who have not had nor so much as heard many of them of Scripture yet have great sense of some way of expiating sin and turning from evil and the very seeing God hath made Repentance and Forgiveness a most necessary and useful expedient of mutual Conversation of Men one with another without which Human Society could not support it self it shews very plainly there is a Mediator between God and Man a Redemer of lost Man that hath for the great purposes of his Redemption inlay'd the Soul of Man with the intimate and inward notices of Repentance and that men shew the work of it written in theiâ— Hearts and that their Consciences accordingly either Accuse or Excuse to allude to Rom. c. 2.14 15. and hath given assurance from Providence and the manner of God's Government of the World That Repentance shall be accepted and therefore hath given the same motions of Natural Conscience to Repentance when a man hath sinned as to Holiness and Righteousness before sin and hath manifested them both alike within man and hath shewed it to them and by the visible things of Human Preservation hath made clearly known the eternal Goodness and Mercy that pardons sin through the Redeemer to allude again to Rom. 1.20 Thus we read in the Book of Joh a Book treating much of Natural Religion assisted by such measures of Divine Revelation concerning Christ as God had vouchsafed to Job and to his Friends very high expressions on this great point c. 33.27 God looketh upon man and if any say I have sinned and perverted that which is right and it profited me not he will deliver his Soul from going down into the Pit for he will say I have found a ransom for him and his life shall see the Light A man any of mankind have just reason to say thus have great occasion to say so I have sinned and perverted that which is right and do find it hath not Profited It is very near to any man to say so and if this take place in them and they do from their Hearts say so and ratify it by Action God looks upon them he beholds them with Acceptance he Delivers through the great Ransom Jesus Christ c. It is repentance to Salvation so c. 34.31 32. surely it is meet to be said to God I have born Chastisement I will not offend any more That which I see not teach thou me If I have done Iniquity I will do no more Even according to the sense of Natural Religion and natural Cnnscience It is meet to be so said to God All this is meet to be done This is even the Discipline of Natural Conscience as God is said to open the Ear to Discipline and to seal
the full purpose of the Heart before was to cleave to sin and the world now the heart cleaves to God with its full purpose This humble broken Spirit is the Sacrifice of God the Sacrifice he will not despise because it is ready to yeild up it self in all obedience to him Psal 51.17 But the sorrow of the World not eying God nor having regard to him never changes the Heart nor Life into obedience to him and so leaves a man in the same lost undone state and so becomes desperate Sorrow and Anguish as the Scripture calls it Esay 8.22 and may be most fitly described by Jer. c. 4.28 They are all greivous Revolters they are Brass and Iron they are all Corrupters the Bellows are burnt the Lead is consumed of the Fire the Founder melteth in vain for the Evil of the Heart is not pulled away reprobate silver shall men call them because the Lord hath rejected them When God therefore as the great Founder Casting men as into the Furnace of sorrow they are not purged fâ—om Evil the Melting is in vain and they are therefore Rejected by God as Reprobate Silver When Sorrow and Affliction which are as the Chirurgery or Blood-Letting of the gracious Hand of God Effects nothing of Good it is as the Corruption of the whole Mass of Blood and is certainly to Death 6. When sorrow is placed upon offence against a Person and upon unthankful and disingenuous Treaty of him there arises a Love and Compassion to that Person a shame to offend further a resolution to make him all the reparations we are able and the greater the Bitterness the greater the Effect And though these cannot be properly placed as issuing from the Creature towards the Creator yet Scripture representing God as hath been said Grieved Peirced press'd with Sin it represents the grieved sorrowing relenting sinner so Affected as if there were an Ingenuous even Compassion and Love towards God the Creator and unwillingness so to grieve and provoke any further It represents therefore the highest degrees of Bitterness and a sorrow as for a First Born Zech. 12.10 and for an only begotten Child or Son or like that most compassionate Lamentation for the excellent Prince Josiah 2 Chron. 25.25 slain at Megiddo that was so continued a sorrow as to be spoken of in Lamentation to that day as Scripture uses to speak now seeing Repentance it self as hath been shewn in the general Nature of it hath so much of this The sorrow that is Affected like it is most fitted and prepard to work it and it is so blessed by God to work it whereas the sorrow of the World is like Clouds without this Rain of Heaven and Wells without this Water of Salvation and therefore settles as into the Lake of the second Death and smells of its Brimstone And thus far I have proceeded to make out the serviceableness of godly sorrow or sorrow after God that works Repentance to Salvation never to be Repented of General 3d. I come now to the third General concerning sorrow for Sin viz. To shew the Wisdom of God and the Reasonableness of his making use of sorrow and fitting it as after himself or according to himself to so great an end and purpose and that according to the very Reason and Nature of Things it could not be otherwise but that godly sorrow must be so made use of above and before any other Affection and that it becomes him by whom are all things and for whom are all things so to make use of it 1. There can be according to what the Apostle says no other object of Rational Intellectual Sorrow but only the loss of the Favour of God or his displeasure for sin or subordinated to it which makes it sorrow after God For if on one side the sorrow so plac'd and fix'd hath so blessed Effects that he that so sorrows receives no iniury by it but so great good as Repentance to Salvation never to be Repented of that it is not so much Lost as chang'd into Fulness of Joy and so perfected and on the other side that sorrow laid out on any other object which is sorrow after the World works Death Then it must needs become the wise and gracious God of whom by whom are all things in bringing many Sons to Glory to bring them to Perfection by such a sorrow as this For if God was pleas'd to make such a Rational Intellectual Nature as man that might though made Holy fall into sin It must needs be that it must have a fitness to turn it self with sorrow upon such an evil and reason of sorrow as God offended and displeas'd for sin supposing a man by that sin had not lost either the use of his Understanding or not lost the sense of God Holiness and Goodness seeing if it did not lye Dead and Benummed or strongly diverted and turned off from its Object or that God does not appear an Irreconcileable Judg and Revenger and give up man to the wickedness and rage of Death It must so turn Whenever therefore God by his grace in Christ and by his Spirit turns any sinner to himself and stirs up those Powers of understanding and Conscience after himself The very order of the Creation of God Requires that the understanding and Natural Conscience and Affection of Man should be turn'd upon him displeas'd by Sin by this humble sorrow of Love even as upon his wrath and Vengeance with a sorrow of Pain Fear and Terror so that both the Bondage of Fear of Death Heb. 2.15 and the Reverence of godly Fear and Love move to this sorrow and the wise order of Things settled by God cannot allow it otherwise On the other side if the turn of the Rational Nature and Affection be drawn out upon the sense of any evil with trouble and dislike and reflection on its disagreeableness and inconveniency and yet its pressure upon it which is sorrow grief and sadness it must either be turn'd upon God offended and displeas'd by sin or it is to no purpose of good that there is such a Passion or Affection in man For if it be plac'd on any other object it is but sorrow of this World how just so ever in regard of any evil of suffering it may seem to be It is but sorrow to Death and so of no good at all to us but evil till it be deriv'd into a higher and more excellent Channel So that it may be said of this sorrow as Solomon says of Laughter It is madness and what doth it And in place of Thorns crackling under a Pot It is as the slow Fire Eccles 7.2 c. of too near agreement with that of Brimstone of the Lake It is not of any merciful or gracious use but for the manifestation of the wrath and displeasure of God against sin 2. Let us consider seriously what Jesus Christ our Lord suffered under the sense of sin and then think whether
any one Judge between these two Repentances and accordingly even counsel himself concerning them Yet I must acknowledge this Discourse subject to these following Limitations 1. That the Arguments I have insisted upon prevail not only against a Death-Bed Repentance but against all Repentances that have no higher Spirit to move them than what I have now represented from hence therefore we may take the trial of our Repentance in general for though a Death-Bed is most subject to these mistakes yet whatever Repentance falls under them is by reason of them invalid and the later any Repentance is or the more it is occasioned by any Extremity which it doth not out-live the more subject it is to them 2. What I have said is not at all to be understood of the perfecting and consummating Repentance by higher and fuller Acts towards God at Death though enforced by the present Circumstances of the Case For true Repentance running through the whole life takes advantage of every thing much more of so considerable an Opportunity to unite all our strength for God as a Death-bed brings with it All that hath been spoken is designed against trusting to the Extreme Vnction of a dying Repentance just then begun 3. I have before resolved upon that tenderest Doctrin that it is possible among all the unhappy Circumstances of a Dying-Bed there yet may be this true Act of the Understanding Will and Affections turning to God and if there be this it would be the same and alike however these Circumstances alter and then it excels those temporary Amendments undertaken in the freest times of Life But because it is but possible and so almost impossible so unhappy a Case as not to have repented till just we die should fall out so happily the Intention of this Discourse stands good notwithstanding 4. I acknowledge the choice of the Soul can never be so free but it must be subject to infinitely the most worthy and preponderating considerations of the love and goodness of God the Redemption of Christ the greatness of eternal Happiness most indearing on one side of the fear and terror of the Lord the loss of a Soul everlasting perdition most perswasive on the other side so that if a Man cannot be free in his choice of Religion except he choose it without the force of any such consideration he can never be at all free for these are on all sides of him And further there is always the supream motion of the Grace of God which does not lessen but steer and exalt the freedom of the Will towards God The difference then between true and false Repentance in this particular is the same that is between just and rational consideration of all the motives of Hope and Fear and the hurry of them moving us not intellectually but as a Tempest or with the force of a meer Engine 2. Between the highest reasons carrying the chiefest force and leading along with them the lower ones and the lower doing all without the higher for want of which they are Sensual or Hellish 3. Between the government of meer Providence and of the Spirit of God 4. Between the Repentance of Cain Esau Saul Judas and the Repentance of David Manasseh Peter and Paul 5. I acknowledge the first Preparations of the Soul by God for himself may be with a great deal of noise and confusion Clouds and Darkness are the Dust of his Feet Storms go before him to prepare his way while these last there cannot be a serene calm Act of the Soul and he that doth not live till he hear that still Voice in which God is is in great danger of being lost in the Storm But if out of this Darkness and Confusion a holy and gracious Settlement proceed it is not the worse for being so introduced but is agreeable with the usual method of God The fourth Head I proposed is to weigh the Repentance of the Crucified Malefactor against our common Death-Bed Repentances which duly performed will be of great force against Presumption rather than minister it any Confidence For we shall find so much gathered together and pressed down into it that as Jewels have their Riches in a little room so his short Life of Penitency had an Age of Repentance in it It is so composed of Extraordinaries that it can give very little encouragement in ordinary Cases except just thus much that Repentance at Death is no absolute impossibility 1. Let us observe how his Repentance look'd to the several parts of Repentance for though it had but little time in this World to breath in yet with extraordinary diligence it was busie in all the great and most concerning Points Yet I account this of the least Remark in the History of his Repentance because it is easily imitable That in which it Excelled was the Evidences of Sincerity it carried 1. Yet take notice of his Sense and Acknowledgment of Sin which was not only a Confession of Words but of his very Soul for deliberating things in a Moment he pronounced himself self worthy of the Condemnation and Punishment he endured Magnum est poenitentiae signum in poena sua acquiescere Grot. in locum I confess this is not so infrequent in those who forfeited their Lives to Justice but how oft is it rather a Formality than the inward sense of the Mind condecently affected and possibly if we look upon the out-side of things we can find no great difference between him and others Yet it is a necessary part of Repentance The sacrifice of God is a broken and contrite heart Psal 51.17 2. In his Repentance lay a lively Faith in Christ first resting upon the principle And truth of the thing That Christ was a just Person that he had a Kingdom and then a particular Application to him for Mercy Lord remember me when thou comest in thy Kingdom 3. A quick sense of Eternity supplied Vigor to his Repentance an evident sight of something beyond this world For what more excites the Soul and shews it the necessity of a gracious Change than an everlasting Condition appearing to it To this end hath Jesus Christ brought life and immortality to light 2 Tim. 1.10 of which this Penitent made a very full Confession Lord remember me when thou comest in thy Kingdom He saw a Kingdom beyond the Cross and Death 4. An earnest desire to promote and propagate a sense of God into the Hearts of others was the immediate fruit of this Malefactors Repentance He admonishes the Impenitent Thief on the other side Dost thou not fear God He had such a Reverence of God that he expostulates the want of it in the other as monstrous and horrid His design was also exceeding Compassionate as well as Pious For it was an Endeavour full of Charity desirous his guilty Fellow-sufferer should be brought into the same Condition with himself We want much of the Compassion due to the Souls of others because we are so insensible of
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Catechisms of several Sorts Octavo Large and Small ARcana of Astrology Archer's every Man his own Doct A New Light to Alchymy Ball 's Catechism Burrough's Spots of the Godly and Wicked Bernard's Seven Golden Candlesticks Boteler's Art of War Bagshaw's Rights of the Crown Bunworth of the French Disease Bradley's Grounds of Christian Religion Bramhall's Loyal Prophet Buscon's Life Basire of Sacrilege Baxter's Cain and Abel Betto de Ortu Natura Sanguinis Beverly's Great Soul of Man Countess of Arundel's Secrets Childrens Dictionary Latin and English Continuation of Sir Philip Sidney's Arcadia Cotton on the Covenant Bishop Downam's Abstract on Command Drake Revived Dent on the Revelations of Repentance Drake's Bar to Sacrament Daphnis and Chloe a Romance Emblems Divine Moral Natural and Historical Enchiridion of Fortification Epicurus's Morals Elborow on the Common-Prayer Ferne on the Romans Ferrarius's Epistles Fort Royal of the Scriptures Franclin's Orthologia Grace leading to Glory Gouge's Word to Sinners and to Saints Catechism Gundebert a Poem Government of the Tongue How 's Delighting in God Blessedness of the Righteous Marks of Salvation Hopton's Concordance of Years Holyday's Satyr on Juvenal Hooper on the Commandments Heywood's Dialogues and Dreams Hill's Cateches or Principles of Religion History of the Great Mogul Hippocrates Aphorisms Herbert's Child-bearing Women Hume's Stedfast Christian Being a Perswasive to Constancy in the True Protestant Religion against all Objections Temptations Oppositions and Sollicitations to the contrary Harrington's Art of Law-giving Heath's King Charles the Second's Glory Loyal English Martyrs History of Daphnis and Chloe Thorny Juan de Luan Spanish and English Grammar Justini Historia Jewel's Golden Cabinet of Treasure Idol of the Clowns Or Wat the Tyler Janua Linguarum Reserata Knolly's Rudiment of the Hebrew Grammar Parable of the Kingdom of Heaven Kerhuel Eloque Rhetorick Lower de Corde Latin Apprentice made Free-man Loves Dominion Lucius Florus in English Lespines Three Treatises of Comfort to the Sick against the Fears of Death of the Resurrection Ladies Calling Merry Drollery Compleat Or a Collection of Jovial Poems Merry Songs and Witty Drolleries Monarchy Asserted in a Conference at White-hall with Oliver late Lord Protector and a Committe of Parliament Moral Philosophy Morison's Everlasting Gospel Matthews's Missia Magnified Nomenclatura Grammar Lat. and Engl. Natural and Artificial Conclusions Nasmith's Divine Poem Ovidii Epistolae Lat. Art of Love English De Tristibus English Ramsey of Poyson Ransom of Time being Captive Roxana Tragaedia Solomon's Proverbs Latin and English Scudder's Christians daily Walk in Holy Security and Peace Smith's David's Blessed Man David's Repentance School of Vertue Shakespeer's Rape of Lucrece Shepheard's Office of Constable Sharp's Art of Midwisery Shelton's Tachygraphy Latin Syntaxis Erasmiana Touch-stone of Truth Tallei Rhetorick Times Silver Watch-Bell Timme's Description of Jerusalem Templum Musicum Or the Musical Synopsis Ward of Wit Wisdorn and Folly describing the Nature Use and Abuse of the Tongue and Speech Twelves Large and Small ARistotle's Art of Rhetorick Bishop Andrews's Pattern of Catechistica Doctrin Abbot's Young Mans Warning-piece Ars Aulica or Courtiers Art Amesius de Conscientia Coronis Medulla Theologia Bellarmine's Enervatus Abernethie's Dignity and Duty of a Christian Bolton's Prayers Helps to Humiliation Bradshaw and Hildersham on the Sacrament Barclaei Poemata Euphorm Argems Brinsley's Rule of Life St. Bernard's Meditations Lord Bacon of Life and Death Corbet's Self Imployment Corbyn's Call to the Unconverted Bishop Cooper's Two Treatises Dialogues between the Lord and the Soul Carpenter's Wicked Politician Cotton's None but Christ Capel of Temptations Coral and Steel their Vertue Cato Major of Old Age. Clark's Looking-glass for Persecutors Duty of every one that intends to be Saved Comfort Life of Mrs. Clark Phrases Formulae Oratoriae Combachii Metaphysicorum Dent's Path-way to Heaven Doctrin of the Bible English and French Cook Compleat Dictionary Father's Blessing Legacy Fettiplace's Christian Monitor His holy Exercises of Heavenly Graces Sinners Tears Fuller's good Thoughts in bad Times Granada of Prayer and Meditation Golden Mean Garden of Spiritual Meditations or Flowers Garbutt on the Resurrection Help to Prayer Hinshaw's Meditations Holy Sinner History of the Bible Heavenly Academy Herl's Wisdom's Tripos Help to Prayer T. V. History of Thieves Instructions for Noblemen Jefferies New-Years Gift Ignoramus Countess of Kent's Manual King's Works in French Leach's Grammar Question Grain of Salt Lucius Servius's Serious Pastime Lucius Florii Stadii Lessius's Right preserving Life and Health to Old Age. Martial's Epigrams Busbey Mothers Blessing Legacy Midnight's Trance Moral Practice of the Jesuits Meditations Divine and Moral Tuck Norden's Poorman's Rest Pensive Mans Practice Oxford Jests Owen's Epigrams Practice of the Faithful Parr's Abba Father Practice of Piety Pink's Tryal of a Christian Growth Preston on the Sacrament Doctrin of Saints Infirmity Pacii Logica Rudimenta Pelham's Meditations Petter's Legacy to his Daughter The Tryal of Sheriff Cornish in Folio 18936. Broad Sheets RIch's Pen's Dexterity in Short hand Divine Examples of God's Severe Judgments upon Sabbath-Breakers in their Unlawful Sports Collected out of several Divine Subjects viz. H.B. Mr. Beard and the Practice of Piety A fit Monument for our present Times A Brief Remembrancer Or The right Improvement of Câ—â—ist's Birth-day A Second Sheet of Old Mr. Dodd's Sayings Or Another Posie gather'd out of Mr. Dodd's Garden Hunting for Money the First Part. Match For Money The Second Part. Vennings Allarm to Unconverted Sinners Muse's Fire-works upon the Fifth of November Or The Protestant Remembrance Perkins's Whole Duty of Man Mr. Richard Baxter's Serious Sayings concerning the great duty of Charity Bishop Hall's Sayings concerning Travellers to prevent Popish and Debauched Principles Bacchanalia Coelesta A Poem in praise of Punch 21459. Other Broad Sheets and Sheets on several Subjects 12796 As also in Half sheets FINIS