weight of it having lost their power to support him his teeth likewise so rotten or worn away or fallen out that they cannot thew his Meat and the sight of his eyes which were wont to show him things at a great distance now so failing him that he cannot know one man from another though they stand hard by him See Annot. c. 4. And the doors shall be shut in the streets when the sound of the grinding is low and he shall rise up at the voice of the bird and all the daughters of musick shall be brought low 4. Is this the time to gain acceptance with God when he is despised by men and excluded the publick Assemblies because his voice is so low that no Body can hear him Nay his Lips look as if they were closed and fall so inward that he can but mumble by reason of the loss of his Teeth the weakness of his Lungs and the defect of other Instruments of Speech Nor can he recruit himself as he was wont by rest for sound sleep departs from his eyes and he wakes as early as the Birds but is not pleased at all with their Songs his hearing being so dull and flat that he is not moved by the best Musick in the World though he listen and incline his ears unto it with never so much diligence See Annot. d 5. Also when they shall be afraid of that which is high and fears shall be in the way and the almond-tree shall flourish and the grashopper shall be a burden and desire shall fail because man goeth to his long home and the mourners go about the streets 5. For joy and all such pleasant passions being fled away melancholy fear alone remains which makes him scarce dare to tread in the High-way much less his head is so giddy to go up a Pair of Stairs nay he thinks himself unsafe in the strongest Fortress Such is the feebleness of Old Age which looks venerably by its Grey Hairs but they are an early sign of approaching death and are made contemptible by his crumpled Shoulders Hips and Back which as they are of themselves a sufficient Load so are relieved and supported by no bodily pleasures the very desires of which now fail him for there is but a very short step between him and his Grave unto which if he be carried with the usual Solemnities it is all his Friends can do for him See Annot. e 6. Or ever the silver cord be loosed or the golden bowl be broken or the pitcher be broken at the fountain or the wheel broken at the cistern 6. Remember therefore thy Creator while the noble Faculties of sense and motion remain intire and are strong and lively for the time will come and that will be very unfit for this or indeed any other business when they will be totally disabled the Nerves for instance will shrink up and be dispirited the Brain it self and all those precious Vessels wherein it is contained be of no use at all unto thee For the very Fountain of Life the Heart will fail and the Veins and Arteries no longer carry the Blood round the Body but the motion will cease by the decay of that power which now thrusts it forward in a contitinual Circulation See Annot. f 7. Then shall the dust return to the earth as it was and the spirit shall return unto God who gave it 7. And then what remains but that the Soul and Body being parted they go to their several Originals The Body tho' now so fair a Fabrick to the Earth out of which it was taken according to that ancient Doom passed upon it Dust thou art and unto dust thou shalt return but the Soul unto God to be judged by him according to what it hath done in the Body since He sent it thither See Annot. g 8. ¶ Vanity of vanities saith the preacher all is vanity 8. And if this be the Conclusion of all our labours I have reason to conclude this Book as I began it and listen I beseech you again to him who proclaims nothing to you but what he hath proved in this Discourse that there is no solid satisfaction to be found in any thing here below where all things are both full of care and trouble as well as uncertain and perishing and therefore it is the height of folly to take great thought for this present life and to lay up nothing for the life to come See Annot. h 9. And moreover because the preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in order many proverbs 9. Perhaps you may still think otherwise and therefore I have this now to add and so shall summ up all I have said that I am as likely to judge aright as another man being indued with Wisdom from above by an extraordinary gift of God 1 Kings III. 12. IV. 30 c. whose Goodness also I have imitated in communicating my knowledge freely unto others Nay knowing that by sloth or envy the greatest Wisdom may be lost the more I understood the more diligent I was in informing others Nor did Divine illuminations make me either neglect my own Studies or other mens inventions but I listned unto all from whom I might hope to learn any thing and both weighed what they said and also made an exact search into things my self of which that not only the present Age but Posterity also might reap the benefit I have gathered together and aptly disposed and fitted to all capacities abundance of excellent pithy Sentences for instruction in Wisdom and Vertue 1 Kings IV. 32. See Annot. i 10. The preacher sought to find out acceptable words and that which was written was upright even words of truth 10. Thus I that preach these things have employed my pains in seeking with no less diligence than covetous men do for money both the most pleasant and the most useful and most certain Knowledge and having found what I sought I may safely affirm that Nothing is said by me but what ought to be most acceptable being apt to give the greatest contentment and delight Nothing written by me but what I found in the Divine Writings or is so exactly agreeable thereunto that it is a straight and faithful Rule of life there is nothing frivolous or doubtful in them but they contain the most solid Wisdom as sure and true as truth it self See Annot. k 11. The words of the wise are as goads and as nails fastned by the masters of assemblies which are given from one shepherd 11. And there is the same power in them as there is wont to be in all the acute Sayings of those that are wise and good to excite and stir up the minds of slothful men to the practice of Vertue that there is in a Goad to prick the dull Oxe forward to draw the Plow Nor do they only sting and move the mind for the present but are apt to stick as
into the Well Melancthon by Cistern understanding the Stomach the Word signifying saith he a profound Cavity takes the Wheel for the Guts adjoining thereunto which are wrapt about one another in a kind of Circular form and make the Mesentery look like a Wheel Which Grotius seems also to have had in his mind But taking it for granted that a Wheel being an Instrument of Circulation is the Hieroglyphick of something that goes and makes a round in us I think Dr. Smith's conjecture is most probable that hereby is meant the great Artery with all its Branches which is the great instrument of rotation or circulation in the Body of man and so evidently thrusts the Blood forward that we perceive its Pulses forcing the Blood along its Cavity in the Wrists the Temples and other Parts of the Body Without which Instrument to compel it the Blood that naturally tends home to the heart would go no further And then the Cistern from whence this Wheel forces the Liquor and conveys it through all the Parts is the left Ventricle of the Heart to which this great Artery is annexed and from whence it ariseth For a Cistern is a Vessel made on purpose to receive a due proportion of Water and to keep it till the time of use and then conveniently to pass it into Vessels that are prepared to receive it from thence And such is the left Ventricle of the Heart which in its Diastole as they call it receives the Blood that is brought into it from the Lungs and then keeping it there a little doth in its Systole pass due proportions thereof into the great Artery to be dispensed as was said before And for this end there are little Valves or Falling doors placed at the entrance and at the going out of this Cistern which are like Cocks to let in and to let out and by their opening or shutting give convenient passage or stoppage to the Liquor which continually runs that way And so the breaking or shaking in pieces as Forsterus translates the Word of this Wheel is the ceasing of the Pulse so he in another place translates it trodden down i. e. suppressed by the decay of the instruments of Pulsations which can no longer perform that work Which being absolutely necessary for the preservation of life the ceasing of it is death g V. 7. And so the Body made of a mouldering substance being no longer a fit habitation for the Spirit and therefore deserted by it which held the parts of it together shall crumble again into the Earth out of which it originally came according to that Sentence passed upon Adam in the beginning Dust thou art and unto dust shalt thou return III. Gen. 19. This Body was no better in its first Principles and though now we are very fond of it as if it were some goodly thing yet when the Spirit leaves it it will appear to be indeed but Dust But the Spirit the nobler part of man being of an higher Original shall return to God who sent it into the Body to be disposed of by Him according to the Sentence that he should pass upon it For the Chaldee Paraphrase's Explication of the latter part of this Verse is very apposite It shall return that it may stand in judgment before God For Elohim the Word here for God in the Hebrew Language signifies a Judge As in the place above-mentioned 1 Sam. XXVIII 9. There is a Sentence not much unlike to this I have observed in Plutarch's Consolatory Discourse to Apollonius upon the death of his Son where he alledges amongst a great many other this Saying of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h V. 8. And now having thus demonstrated his first Proposition he elegantly repeats the Exordium or entrance of his Book as is here observed by St. Hierom whose Words are so significant that I cannot but translate them as an excellent Gloss upon this Verse For since all the labour of mortal man of which Solomon hath disputed in this whole Book amounts to this That the Dust returns to its Earth and the Soul returns thither from whence it was taken it is an excess of vanity to labour for this world and to gather nothing for the future where he is to live for ever and to be judged according to his behaviour here This only may be added That here he enters upon the Conclusion of his Discourse and divides it into two Parts as he had done the foregoing Book First He summs up what he had said in the six first Chapters concerning the false ways men take to happiness in this Verse which he backs by several serious Considerations in those that fol ow unto Verse 13. Where secondly he summs up what he hath said from Chap. VII to this place concerning the true way to happiness which lies only in a due regard to God and his Commandments i V. 9. The first Word of this Verse is variously translated and the whole Verse applied by Interpreters either to confirm what was said before concerning the false methods men take to happiness as if he had said I have done when I have told you that you may believe me who am sufficiently able to inform you and not think to meet with better information from other mens Writings or from your own experience or as an introduction to what he intends to say ver 13 14. concerning the right method to be happy Which he prepares the Reader to attend unto and receive into his mind first by asserting his own great Authority in this Verse who the wiser he was the more desirous he was both to teach and to learn And then the weighty Doctrine which he taught v. 10. And the great usefulness of it v. 11. The like to which they would find no where else v. 12. It is not very material which of these ways we take but I have had respect to both in my Paraphrase where I have expressed the sense so fully that I cannot think fit to enlarge any further upon this Verse But only note that Luther and he alone I think expounds the first Words thus not absurdly nor disagreeing with the Hebrew Text There remained nothing to the Preacher but that he was wise c. He understood and taught aright and took a great deal of pains which was a great satisfaction to himself but he saw little or no success of it in others who would not be governed by his Advice c. k V. 10. This Verse runs thus word for word in the Hebrew The Preacher carefully sought to meet with desirable words and the writing of uprightness and the words of truth Where writing may refer both to what he read in others whether Divine or Humane Authors and to what he wrote himself and so I have expounded it in the Paraphrase which he commends from three Heads pleasure or delight usefulness and certainty Some fansie that Solomon wrote a Book called Catub Jascher the Writing of Uprightness or Jascher
dibre emeth the upright Words of Truth of which as there is no certainty so I see no probable grounds to assert it Only we know he wrote a great many more Books than we have 1 King IV. 32 33. 2 Chron. XXXV 4. And see Josephus L. VIII Antiq. C. 2. l V. 11. Some connect this with the foregoing Verse in this manner The Preacher sought to find out the words of the Wise c. And so the Words run exactly in the Hebrew But we may take this Verse by it self supplying the Word are as we do in our Translation and look upon it as a commendation of these wise Words which doth not in the least alter the sense I have had respect to both and comprehended also in my Paraphrase two of the Interpretations which one difficult Phrase is capable of viz. Masters of the Assemblies Which may be translated divers ways more literally out of the Hebrew than we do who add the Word by before them which is not in the Original For the last Words which we translate Masters of Assemblies may be attributed to Nails in this manner As Nails fastened whereby things are joined together Nails being the Instruments of gathering or bringing those things together which were separate or thus retaining the Words of our Translation the Masters of Assemblies are as fixed Nails or the Masters of Collections such judicious Authors as make excellent Collections of Apophthegms and smart Sayings Stick in the Mind as Nails do in Planks Or the Principal the choice Collections viz. of Wise men mentioned in the beginning of the Verse are as c. or it may in the same sense be connected not with Nails but with the Words following the Masters or Authors that collect wise and pithy Sayings have their Gifts from one and the same Shepherd So ungrounded is the fancy of Grotius who from hence conjectures that there were several persons appointed by Zerobbabel whom he takes for this one Pastor to collect the Sentences of this Book and put them out under the name of Solomon Who himself may rather be thought to be this one Pastor or King who employed if we interpret the Words this way many persons to make Collections of which he afterwards made use as he saw cause This seems to be certain that he here gives the reason of this concise and sententious way of Writing because such acute Sayings not only stir up and quicken slothful minds for the present as a Goad stimulates the dull Oxe to labour but penetrate deep and stick fast in the memory collecting also the thoughts affections and resolutions to one certain Point or Scope and gathering together a great deal of sense into a few Words As those Words baale a syppoth Masters of Assemblies or Authors of Collections may I have sometimes thought be understood Such a Collector was that Great Man Julius Caesar who gathered a Book of Apoththegms and showed by that he thought it more honourable unto him if he changed himself as it were into Tables and Codicils in which the prudent and grave Sayings of others were registred than to have his own Words hallowed like Oracles as some vain Princes corrupted by flattery have affected Though divers of his own Speeches as the Lord Bacon observes L. I. de Augm. Scient C. 7. are truly such as those which Solomon here describes full of vigour and efficacy insomuch that by one word alone he appeased a mutiny in his Army But after all that may be said on this Subject since I find not only the Vulgar but the LXX making out the sense by adding the Word per and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we do the Word by in our Translation before Masters of Assemblies I have in the Paraphrase followed that Interpretation also m V. 12. And in this Verse have adhered to the same Translation which understands the first Words as if he had said Beyond these things do not trouble thy self For so they may be translated exactly and what is above or more than them that is the the words of the wise beforementioned my Son be warned or be enlightned observe these well and trouble thy self no further Be content with a few good Precepts of the Wise and do not involve thy self in many Books For what is necessary may be learnt without much labour out of a short Book if men will be wiser than they need they will but trouble themselves to no purpose There being no certainty of most things no satisfaction when we go beyond the known and acknowledged Principle and Precepts of Vertue but what one man asserts another confutes and when we think we have written excellently another Writer starts up and discovers abundance of errours and so Volumes are multiplied without end and we are led into long disquisitions without any satisfaction to the mind but with much weariness to the Body and great loss of precious time which had better be spent in digesting and practising such short useful and necessary Instructions as these He doth not absolutely condemn many Books for there are not a few of the Divine Writings and about the same thing but Books about needless things and that dilate too much upon things necessary rather tiring than instructing And he condemns the levity of those that are always reading but never meditating running over such a Book as this presently and then going to another not so profitable and never returning to this again So I take it in short Content thy self with this Book and such like and do not turn over many Authors to learn how to be happy For goodness and truth are included in certain Bounds but wickedness and lyes sine fine sunt are without end as St. Hierome here notes Who observes also that perhaps he adviseth us to study brevity and to mind the sense more than the words directly contrary to the Philosophers and Doctors of the World who to assert their false Opinions use abundance and great variety of Words but the Divine Scripture brevi Circulo coarctata est is confined to a small Circle and as much contracted in Words as it is dilated in sense The Hebrew Word bahag which we translate study Aben Ezra says in the neighbouring Languages signifies reading and so we translate it in the Margin n V. 13. To teach us to contract our labours into as small a compass as we can he summs up in a few Words the sense of his whole Discourse in this Book which he calls the conclusion or end of the matter of all that can be said on this Subject the whole sense of the Sermon succinctly delivered unto which therefore every one should confine his endeavours It is this to work his Soul unto such a due regard of the Divine Majesty standing in awe of him as his Lord Overseer and Judge that he take care to observe all his Commandments without which all Religion is vain and fruitless And these two things the fear of God or devotion and
have in Saul who hoped to have left the Kingdom to his Posteritys and in David himself who thought once of having Absolom for his Successor But Solomon here teaches us to consider how infinitely the wise Providence of God excels our greatest wit and cunning and can more easily over-reach all our Counsels and overturn our well-laid designs than we can out-wit the silly Birds and Fishes k V. 13 c. Which should not discourage wise and regular Proceedings but only make us refer our selves unto God who as He thus disappoints the most probable hopes so at other times makes men successful when they have no hope at all As Solomon here shows in the following Observation v. 13 14. Upon which St. Hierom glosses in this manner It hath been often seen that a small City and few Inhabitants being beset by an Army of innumerable Enemies and besieged so straitly that they were in danger if not otherways to perish by Famine were on a sudden contrary to all mens-expectation delivered by a mean person who having more Wisdom than all the wealthy great powerful and proud Citizens thought of a way to save them when they gave themselves for lost and effected that also of which they utterly despaired And yet O the ungrateful forgetfulness of Mankind after the Seige was raised after the liberty of their Country was restored there was no body thought of this poor man no body gave him thanks for their safety but all honoured the rich who in their danger could do them no service l V. 15. Which sets forth as the Lord Bacon observes upon this Verse L. 8. de Aug. Scient C. 2. Parab 21. the depraved and malignant Nature of Mankind Who in extremities and straits commonly flee to men of wisdom and courage whom before they despised but so soon as the Storm is over they become unthankful Wretches to their Preservers Machiavel not without reason propounds the Question Whether should be most grateful to well-deserving persons the Prince or the People but in the mean time he taxeth them both of ingratitude Though this doth not arise merely from the ingratitude of the Prince or the people alone but there is added too oft to this the envy of the Nobility who in secret repine at the event though happy and prosperous because it proceeded not from themselves For which cause they extenuate the merit of the act and depress the Author Thus Themistocles was served as Luther here observes who having performed great things for his Citizens was basely requited by them Nay David himself was soon forgotten who had been the greatest Benefactor to Israel ten of whose Tribes soon renounced all dependance on his house and fell off quite from their subjection to it So that to do good to the World saith he is to throw away the benefits we bestow or to cast Gold into Dung and Pearls before Swine And therefore it is best to enjoy what we have and to mind our present business casting away care of the future For as Phaedria saith in Terence It is better my benefits should be lost than I should be lost together with them And not to be moved from our Duty by the Worlds ingratitude is an Advice he oft repeats very profitably in this Chapter that we may be like to our heavenly Father who doth good to the evil and to the unthankful m V. 16. The beginning of this Verse may be illustrated out of Dion Prusaeus Orat. 2. de Regno who observes that Agamemnon wisht rather for ten such grave Counsellors as Nestor than so many valiant Youths as Ajax and Achilles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where he shows also how great the power of Oratory is to subdue mens minds n V. 17. Yet it must be added that the best and safest Counsels cannot be so much as heard or regarded though never so wise till peoples straits have made them humble sad and serious as Aben Ezra expounds this 17th Verse The words of the Wise are despised by the people when they are in prosperity but when they are in distress almost famished by such a Seige as is before-mentioned and silenced by fear and grief then they listen greedily and diligently Which Melancthon expresses better The words of the Wise are heard by the silent i. e. by such as do not rage with any desire but seek the truth and what is wholesome for them This and another obvious sense of the Words I have expressed in the Paraphrase but have taken little notice of this which seems not so near the meaning that it is better to hearken to wise men who perswade to peace than to tumultuous spirits who incite silly people unto War He that rules among Fools is an Hebraism for a great Fool or we may understand it of one whose authority sways much among Fools or of a foolish Commander And St. Hierom expounds it of a bawling Orator or Preacher Whatsoever Declaimer saith he thou seest in the Church by the inticement and Elegance of words exciting applauses moving laughter or stirring up the people to affections of joy know that it is a sign of folly both in him that speaks and in them that bear him for the words of the wise are heard in quiet and moderate silence c. o V. 18. All Authors furnish us with abundance of Examples of the truth of the last Clause of the last Verse but I shall only briefly mention a little of Melancthon's Gloss upon the place There are Vessels of wrath and Vessels of mercy The Vessels of wrath are unhappy men who bring destruction upon themselves and others though sometimes they be great and wise persons According to that of Solon Commonwealths are overturned by great and excellent Wits Such were Ahaz Zedekiah Cataline Anthony and others And in the Church Samosatenus Arius Manichaeus and many other pernicious Doctors Of all which Solomon says One Sinner destroys much good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Vessels of mercy are such men whose course is salutary to themselves and others such a poor man in the City was Jeremiah by whose counsels if they had been followed Jerusalem might have been saved from destruction Let us therefore pray to God with continual groans that we may be Vessels of mercy and that He would preserve us from being the Pests and Furies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of mankind driving a violent course to our own and others ruine CHAP. X. ARGUMENT The summ of this Chapter is That as true Wisdom and Vertue is the only thing that can give us tranquility so that part of it which teaches us to govern our tongue and to behave our selves dutifully towards our Governours though they do not manage things to our content nor to the general good conduces more unto it than men are willing to believe For this is in a manner the scope of the whole Chapter to make every one sensible of the great Blessing of Government especially of good Government and that therefore they
raptures The Word berach which we translate make haste is twice translated by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or run thorow to the very end XXVI Exod. 28. XXXVI 32. And no doubt denotes here most vehement and restless endeavours in a speedy course like that of a Roe Buck or wild Goat rather whose agility both in running and jumping is celebrated by all Authors and said to be such as is scarce credible The young hart called here opher is still more swift and nimble than the old the exceeding great fear wherein it is adding Wings as we speak to its feet Whence Xenophon saith there is nothing comparable to their swiftness when the old ones are absent and they are pursued by Dogs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. then there is no speed like to that of such young Harts as his Words are quoted by Bochartus Who well observes L. III. C. XVII Part. 1. de Animal that the sense of the last Words upon the mountains c. is to be made out by adding one Word in this manner Be thou like the young Harts running or when they run upon the mountains of spices i. e. the Mountains where Spices grow such as those mentioned IV. 6. Such perhaps was Bether II. 17. where we meet with these Words before and I have sometime thought that they should be so translated here the Mountains of Besamim as there the Mountains of Bether But what these Mountains were we are now ignorant though this is certain that the Creatures here mentioned were bred in the highest Mountains of the Country as Aelian testifies in the latter end of his fifth Book The Harts in Syria are bred in their highest Mountains Amanus Libanus and Carmel For there they were safest and most secure from danger there it was difficult to pursue them especially when they climbed up the steepest places And therefore the Psalmist and the Prophet Habakkuk when they would represent themselves as in a state of perfect security say God had made their feet like hinds feet and made them to walk upon their bamoth high places XVIII Psal 33. III. Hab. ult Which Words allude to the inaccessible Mountains which those Creatures frequented especially the Females that they might there secure their young ones Besides as there they could feed and bring forth their young most securely so there was the sweetest feeding In short Solomon here seems to long for the first coming of the Messiah as St. John doth for his last who concludes his Book of the Revelation in the same manner as Solomon doth this saying Come Lord Jesus XXII Revel 20. There are those who fansie that in the foregoing Verse the Bridegroom asks her consent for the perfecting their love in Marriage and desires her in the audience of her Companions to lift up her voice and sing the Nuptial Hymn Which she now say they in this Verse professes her self to be ready to do if He would but be present with her and assist and direct her to do it aright And then it is thus applied and paraphrased by the fore-named Almonazit Thou commandest me that I should with Morning and Evening Hymns and Songs celebrate thy Omnipotent Wisdom and Goodness c. vouchsafe then speedily to adjoyn the eternal force and flame of thy Holy Spirit unto my voice that in spirit and truth and sanctity of heart I may sing thy praises and not only with my mouth and sound but in my mind and heart especially worthily worship thy incomprehensible Majesty Whence it is that the Church being moved by a Divine Inspiration saith thus in all her Prayers O Lord open Thou our lips And our mouth shall shew forth thy praise O God make speed to save us O Lord make haste to help us Amen FINIS BOOKS Printed for and Sold by Luke Meredith at the Star in St. Paul's Church-yard Books written by the Reverend Dr. Sherlock Rector of Winwick PRactical Meditations upon the Four Last Things viz. Death Judgment Hell Heaven The Principles of Holy Christian Religion Or The Catechism of the Church of England Paraphrased The Objections against it answered With short Prayers for the Morning and Evening annexed The Eighteenth Edition By the Reverend Dr. Goodman THE Penitent Pardoned Or A Discourse of the Nature of Sin and the Efficacy of Repentance under the Parable of the Prodigal Son The Fourth Edition corrected A Winter Evening Conference in Three Parts The Old Religion demonstrated in its Principles and described in the Life and Practice thereof A Serious and Compassionate Enquiry into the Causes of the present Neglect and Contempt of the Protestant Religion and Church of England With several seasonable Considerations offered to all English Protestant tending to persuade them to a Compliance with and Conformity to the Religion and Government of this Church as it is established by the Laws of the Kingdom By the Reverend Dr. Patrick Lord Bishop of Ely THE Christian's Sacrifice A Treatise shewing the Necessity End and Manner of Receiving the Holy Communion together with suitable Prayers and Meditations for every Month in the Year and the principal Festivals in Memory of our Blessed Savour In Four Parts The Fourth Edition corrected The Devout Christian instructed how to Pray and give Thanks to God Or A Book of Devotion for Families and particular Persons in most of the concerns of Humane Life The Eighth Edition in Twelves Advice to a Friend The Fourth Edition in Twelves A Friendly Debate between a Conformist and a Non-conformist Two Parts in Octavo Jesus and the Resurrection justified by Witnesses in Heaven and Earth In Two Parts Octavo The Glorious Epiphany with the Devout Christians Love to it In Octavo The Book of Job Paraphras'd In Octavo The whole Book of Psalms Paraphras'd Two Volumes in Octavo The Proverbs of Solomon Paraphras'd with Arguments to Each Chapter which supply the place of Commenting A Paraphrase upon the Book of Ecclesiastes and the Song of Solomon with Arguments to each Chapter and Annotations thereupon In Octavo The Truth of Christian Religion in Six Books written in Latin by Hugo Grotius and now translated into English with the Addition of a Seventh Book against the present Roman Church Octavo Search the Scriptures A Treatise shewing that all Christians ought to read the Holy Books with Directions to them therein In Three Parts A Discourse concerning Prayer especially of frequenting the daily Publick Prayers In Two Parts A Book for Beginners Or a Help to young Communicants that they may be fitted for the Holy Communion and receive it with Profit A Treatise of the Necessity and Frequency of Receiving the Holy Communion with a Resolution of Doubts about it In Three Discourses begun upon Whit-Sunday in the Cathedral Church of Peterborough 1684. To press the Observation of the Fourth Rubrick after the Communion-Office In Twelves The End of the Catalogue