A DISCOURSE OF OFFENCES. Delivered in Two SERMONS Aug. 19 and Sept. 2. 1683. IN THE Cathedral Church OF GLOUCESTER.  
Published by reason of the Heinous Offence that was taken at the former of these Sermons, by some of that City.  
By Edward Fowler, D. D.  Give none Offence, neither to the jews, nor to the Gentiles, nor to the Church of God. 1 Cor. 10. 32. Whosoever shall be ashamed of me, and of my words, in this Adulterous and Sinful Generation, of him also shall the Son of man be ashamed, when he cometh in the Glory of his Father, with the Holy Angels. S. Mark 8. 38. 
LONDON, Printed by I. Heptinstall, for Brabazon Aylmer, at the Three Pigeons, over against the Royal Exchange in Cornhill. 1683.   

TO THE Right Reverend Father in God, ROBERT, Lord Bishop of GLOUCESTER.  
My LORD.  
LITTLE did I think, when I made these plain Sermons of Offences, that they would have made me, in any Place within His majesty's Dominions, so High an Offender, as the former of them hath, in your City. But whether the Offence that is so strangely expressed, and without Precedent (of which way of doing it, I thank the Observator heartily, for being the first Publisher) be Offence given or merely taken, I leave it to your Lordship to judge, when you have given yourself the trouble of reading it over, together with the Second part on the same Subject. And it is the only favour, I have now to beg of your Lordship, that you would give yourself this little trouble. I wish your Lordship had been present at the Hearing of these Sermons, which if you had, you had heard every syllable of what I took the Freedom to deliver in your Absence.  
I doubt not, your Lordship hath had as Odious Representations made of the Sermon that occasioned the Act of Common Council, as I perceive were sent to the Observator: And, no doubt, a no whit better Character of the second had been given you (for I am sure it deserves no better) had not those that were offended, obliged themselves to be out of the Hearing of it, by that sudden Act of theirs, the very next day after the first was preached. I solemnly profess to your Lordship, that this whole Discourse is neither better nor worse in Print, than it was in the Preaching; Each part of it being published, without the least Addition, Diminution, or Alteration, of any thing. So that by this most fair Play, the Act-makers' have all the Advantage imaginable given them, of going a much more Terrible way to work with me, if any thing either Seditious or Factious be to be found in either of these Sermons. And I assure you Lordship, there is as much such Stuff in these, as in any I ever preached, either in Gloucester, or else where in my whole Life. And therefore, if your Lordship shall find me guilty of any such Crimes, I need not put you in mind that you can do no less, than procure to the COUNTENANCER of SEDITION and FACTION, or (which is the same thing, without mincing the matter, like these modest Gentlemen) to the Seditious and Factious Preacher, the severest Punishment that either the Laws or the Canons can inflict upon so high an Offender: That so an ORTHODOX and LOYAL Person may fill his Stall in the Choir, and take his turns in the Pulpit for the time to come: And the Innocent City may be saved Harmless from the Penalty now imposed upon them, of hiring such a Preacher. I am in great earnest, My Lord, for I had a thousand times rather fall into a Bishop's hands, than into the hands of any New Committee of Tryers.  
I am sorry for the trouble that my Preaching at Gloucester hath occasioned to your Lordship, but I should have been more sorry to have prevented it, by Daubing with untempered Mortar, and being Meal-mouthed, and partial (for fear of displeasing a very few, though never so powerful) in exposing of that, which we are all obliged to take all opportunities to expose. Many, I am sure, will bear me witness, that impartiality is one of the worst faults, I have ever been guilty of, in any of the Sermons that have made Men angry; but, by the grace of God, this fault I will never mend: And all that know your Lordship will easily believe, that you'll never like me one jot the worse for't. Some of the other sort of People in London, I hear took such Offence at the same Sermon, as to declare they would never hear me more. And this Fate of being Censured and Reproached by the bad or weak of all Parties, those must make full account of undergoing, who are resolved to do the Work of their great Master with all Faithfulness. And this, by God's help, is my sincere Resolution, whatsoever it costs me; and in the doing of my duty, to have always in my Eye that advice of the Apostle, Whatsoever you do, do it heartily, as to the Lord and not as to men; knowing that of the Lord you shall receive the Reward of the inheritance; for you serve the Lord Christ. I hope you will pardon this Freedom to,  
My LORD, Your Lordship's Obedient and Humble Servant, Edw. Fowler.   

A DISCOURSE OF Offences, etc.  MATTH. 18. 7. Woe unto the World because of Offences; for it must needs be that Offences come; but woe to that man by whom the Offence cometh. 
NOT to trouble you with any thing of Preface, we have our Saviour in these Words,  
First, Asserting the impossibility of the not Coming of Offences, or the Vnavoidableness of them. And  
Secondly, Pronouncing Woes upon the account of them. He asserts the Vnavoidableness of them, in these words, It must needs be that Offences come. The Woes he pronounceth upon the account of them are two,  
First, Against the World, or men in general: Woe unto the World because of Offences.  
Secondly, Against those particular persons who are the Causes of Offences: But woe to that man by whom the Offence cometh.  
In the handling of this Text, I will endeavour to show 

I. What we are to understand here by Offences.  
II. From whence the Vnavoidableness of them doth arise.  
III. That Offences are of woeful consequence, both to men in general, and to those particular persons by whom they come.    
I. We will endeavour to show what we are to understand by Offences in this place. It is in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Woe to the world because of Scandals. Now the Grammarians tell us that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to Halt, or to be Lame: And its proper signification is a Trap, or Snare; and by a Metaphor is used in the New Testament to signify whatsoever administereth an occasion of falling into sin, or is a temptation thereunto. In Rom. 14. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Stumbling-block, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ are put together, to express the same thing: judge this rather, that no man put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stumbling-block, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or an occasion to fall, as it is translated, in his Brother's way. And 1 Pet. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stone of stumbling, and rock of offence, or scandal, are also two phrases of the same signification. And accordingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to make one's Brother to offend, or to fall into sin, 1 Cor. 8. 13. And whereas in the verse following our Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated offend; if thine hand or foot offend thee cut them off; by offending is to be understood, being an unavoidable occasion of Offending.  
Now an Offence or Scandal is commonly distinguished into Datum & Acceptum, Given and Taken. An Offence given is, when such things are said or done as have a natural tendency to the drawing of men into sin. An Offence taken, or taken and not given, is, when words or actions that are well intended, and in themselves either good or lawful, are so construed as to be made an occasion of sinning. And in this acceptation of the word Offence, the best actions that ever were done may accidentally become Offences, or Scandals; and the best men that have ever lived may happen to be Offenders, or Scandalisers. Our Saviour himself (as appears from the now cited Text) was one from whom Offence came, and that mighty Offence too; He there being said, to be made a stone of stumbling, and rock of Offence, even to them which stumble at the word. And this was predicted concerning him by Old Simeon, Luk. 2. 34. This Child is set for the fall, and rising again of many in Israel: As for the rising of many, so for the fall of many; but not so set for their fall, as for their rising; for he was designedly set for the rising of many, but he accidentally became an occasion of the fall of many, through the offence they causelessly took at him, upon several accounts.  
Now both these sorts of Offences, viz. those given and those only taken, are to be understood in this saying in the Text, Woe to the world because of Offences; and in this too, for it must needs be that Offences come. But that Offence only which is given, Scandalum datum, is to be understood in the last words, but woe to that man by whom the Offence cometh. For no woe can justly be pronounced against him from whom an Offence cometh, upon the accout thereof, if he be but a mere accidental cause of the Offence; and it be wholly the fault of the Offended that Offence is taken at him: which, as we said, was the case of our Blessed Lord himself. And indeed no one that ever appeared in the world was ever so great an accidental cause of People's being offended, as He was.  
II. I proceed to show, from whence the Vnavoidableness of Offences doth arise. Our Text saith, that it must needs be that Offences come, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, there is a necessity of the coming of Offences. And St. Luke Chap. 17. 1. doth thus express this Passage, It is impossible but that Offences will come. So that there is no preventing them, as unhappy things as in both these places we understand they are, by the Woes pronounced on the account of them.  
But we are now to inquire, from whence the unavoidableness of them, the necessity of their coming, the impossibility of their not coming doth proceed.  
And to this I answer, that it proceeds from these two causes conjunctly.  

1. From the World's being so full of Folly and Wickedness, as it is; and every part thereof.  
2. From God's determination for great ends not to prevent by his Omnipotency the natural effects of these.   
1. From the world's being so full of Folly and Wickedness, as it is; and all parts of it. I need not go about to convince you, that the Generality of men in all places are far from being Wise; are Rash, Heady and Inconsiderative; acted by Prejudice and blind Passions: And that the number of those who are calmly and sedately considerative, in their own actings, and in passing judgement upon the actions of others, is exceeding small. And consequently, most men must needs be extremely prone to give Offence, and no less liable to the taking of Offence, when Offence is given, and when also it is not given.  
Nor need I go about to convince you, that all places abound with Wickedness as well as Folly. The whole world, saith St. john, lieth in wickedness. 1 Ep. 5. v. 19 So it was in his time, and so it hath done, ever since the first Apostasy, to our times. Moses gives a lamentable account of the Depravedness of the Old World; which provoked God Almighty to overflow it with a Deluge of Waters; Gen. 6. 5. There he saith that God saw that the wickedness of man was great upon the Earth, and that every imagination, and the thoughts of his heart, were only evil continually. And St. Paul gives a like sad account of the New World, both Gentile and jewish, Rom. 3. from the 9 th' verse. He there setteth forth the General fearful depravation, both of the Gentiles and jews, as if it were Universal. And I need not tell you that, though the business of Christ's coming into the world, was to destroy the works of the Devil; and to Redeem us from all iniquity, yet his Grace is received in vain, and turned also into wantouness', by the generality of those that profess faith in him. So that the jews could not more vie with the Gentiles in wickedness, than the Christians may vie with both jews and Gentiles. And, to our great grief and shame be it spoken, this may too truly be affirmed, of those that pass under the name of Protestant and Reformed, as well as of Popish Professors of Christianity. And although all Ages have not been alike wicked, nor all Countries in any Age, yet the far greater part of all Societies of men in all Ages have hitherto greatly corrupted their ways. And, which is never sufficiently to be laid to heart, this Present Age is in divers respects more debauched than many, if not than all, the foregoing: And this Nation is more so, than it hath been known to be in formey times; notwithstanding the blessed means of Grace we have enjoyed, above most other People in the World; and notwithstanding too the very heavy judgements, which have come for forty years passed so thick upon us.  
Now then, considering the great wickedness of the world, and how full all places are of wicked men, it must needs be that Offences come: And 'tis impossible but that very many in all Ages and Places will be Scandalised, and fall into Sin, by the means of them. It is impossible but all places must be full of Stumbling-blocks, and 'tis impossible too but that many will fall over them, and break their Necks; as will be shown anon. We add hereunto that,  
2. It must needs be that Offences come, because God Almighty hath, for great Ends, determined, not to prevent these natural effects of Folly and Wickedness; not to interpose by his Omnipotency in hindering the folly and wickedness, which are in men's hearts, from being the causes of Offences. Upon which account we read in the Prophecy of Ezekiel, Chap. 3. 20. of God's laying a Stumbling-block before him that turns from his righteousness and committeth iniquity. And it is an idiom of the Hebrew Language, which we find often in the Holy Scriptures, to express that as done by another, which is only permitted to be done. To give but one instance of this, God is said in one place, to move David to number the People, whereas 'tis said in another, that Satan moved David hereunto; so that the meaning of God's doing it, must be that he permitted Satan, for great and wise reasons, to do it. Now,  
1. One Reason wherefore God hath determined not to hinder the folly and wickedness of men from being the causes of Offences, is the same that is given, why there must be Heresies, or why he will permit Heresies to be. The Apostle saith, 1 Cor. 11. 19 There must be also Heresies among you, that they which are approved, may be made manifest among you. Even so, there must be Offences and Scandals, that there may be a manifest difference and discrimination made, between the sincere and the insincere Professors of Religion: For this reason hath God determined not to restrain foolish or wicked men, from the laying of Stumbling-blocks. The cause of this Necessity is far from being his immutable Decree, that men shall do foolish or wicked things, and so cause Scandals; God forbid we should entertain so impious a thought: But the cause thereof is the folly and wickedness of men, occasioned by the abuse of their Liberty, and God's determining not to prevent their causing Scandals; his determinating this for great reasons: One of which, I say, is, that by them a Trial may be made, who are Upright-hearted, and who Hypocritical, in the Profession of Religion. Who have the Power of Godliness and who the External Form only. That a difference may be made, between those Wise Builders, who have founded their houses upon a Rock, and those Foolish ones, who have built them upon the Sand: Between those who have embraced Religion for its own sake, and those who have embraced it for the sake of their Temporal interest; and are engaged in the ways thereof, from corrupt Motives and carnal Principles.  
Thus did God Almighty permit False Prophets to work wonders by the Power of the Devil, to draw the People to Idolatry, in order to the making of this discrimination; as may be seen Deut. 13. 1, 2, 3. If there arise among you a Prophet, or a Dreamer of dreams, and giveth thee a Sign or a Wonder, and the Sign or the Wonder come to pass, whereof he spoke unto thee, saying, Let us go after other Gods, which thou hast not known, and let us serve them: Thou shalt not hearken unto the voice of that Prophet, or that Dreamer of dreams: For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. That is, the Lord your God permitteth this stone of stumbling to be laid in your way, that it may be as it were, a Touchstone, for the Trial of your love to him; that a discrimination may be hereby made, between those who sincerely love him, and those who only pretend to love him.  
For the same reason likewise, did not God restrain jeroboam, Ahab, or the other wicked Kings, Who made Israel to sin, from laying before their People the great Offences and Scandals of the Golden Calves, etc. and temptations to Idolatry by their Precepts and Examples: And by this means, an apparent difference was actually made, between those who were only jews outwardly, and those who were jews inwardly. By this means were those seven thousand, who hated Idolatry, distinguished from the rest of the People. I have, saith God by the Prophet, reserved unto me seven thousand, who have not bowed the knee to Baal.  
2. Another Reason, why God hath determined the not restraining of men from giving Offence, or being the Causes of Scandals, is, that by them the Obdurate may, in his just judgement, be more hardened. For instance, He permitted Simon Magus and his Followers, to be the Authors of such mighty Scandals, for this reason; as we read 1 Thess. 2. 11, For this cause God shall send them strong delusions (or shall permit them to be sent) that they may believe a lie (or that the hypocritical Professors of Christianity may believe a lie) that they all might be damned, who believed not the truth, but had pleasure in unrighteousness.  
And we may be assured, that for both the Reasons now given, God hath permitted the Roman Hierarchy to bring so horrible a Scandal upon the Christian Religion, for so many Ages past; by debauching it with such corrupt and damnable Principles and Practices, viz.  
1. To make a difference between the Sincere Christians, and Hypocrites; which, I need not tell you, hath by this means been made, in innumerable instances: Many thousands having chosen the loss of all, and even the most Cruel deaths, rather than to embrace those Principles, and comply with those Practices; and rather than not to Protest against both. And,  
2. In his just judgement to harden such more in their wickedness, as turn the grace of God into lasciviousness. For 'tis well known, nothing is better known than, that the whole Systeme of Popery is so contrived, as to reconcile light with darkness, the thickest darkness with the most glorious light; gross Idolatry of several kinds (such Idolatry as that grosser is not to be found among the Pagans) unsatiable Covetousness and Ambition, and monstrous Cruelty, with true Christianity; and a careless and dissolute life in this world, with the hopes of Happiness in the other.  
And for both these reasons hath God, we may be sure, permitted also fearful Offences and Scandals to come by Protestants; by those who make a Profession of this our holy Religion (of true and genuine Christianity, purged from all Popish mixtures) which unto all sincere and pious Protestants, are matter of most bitter Lamentation: Particularly the Drunkenness, Uncleanness and Profaneness of Multitudes that profess the Reformed Religion, and the Scandal of Rebellion and Treasonable Conspiracies, that some of them have incurred the guilt of; and that in this Kingdom, now very lately.  
Though all good Protestants do bless God heartily, for the Discovery of such Conspiracies, and for the Defeating of open Resistences of the Higher Powers, and secret Plots against them; yet 'tis a heart-breaking Consideration to such, that there should be such Antichristian doings found among us; by which a woeful Blot is cast upon our Religion, and particularly by this last wicked Conspiracy of some Mad Desperate People, who call themselves Protestant's.  
Now, I say, for both the forementioned reasons, we may be assured God Almighty hath permitted such fearful Offences and Scandals, to come by professed Protestants, Viz.  
1. To make a discrimination between those who are well Grounded in our Religion, and those that are not so. Those who are well Grounded in our Religion, and embrace it like Wise and Understanding men, viz. because of the excellency of its Principles, will not be tempted to think one jot the worse of it, in regard of these Offences. Such will consider that if these can make a reasonable objection against the truth of the Protestant Religion, the same objection lies every whit as strong, against the truth of Christianity: For even in the First and Purest Ages of Christianity, there were as wicked people found among the Professors of it, and men that did as wicked things, as ever were before or since to be found in the World. Such will consider too, that the Protestant Religion is no more to be charged with Rebellions, or any other Licentious Principles, than is Christianity: For this Religion is nothing else but Pure and Uncorrupted Christianity. Nay they will consider, that Rebellion and Treason, and whatsoever hath any tendency that way, and all kinds of immorality whatsoever, are expressly forbidden by our Religion, under pain of Damnation. They being so forbidden, as by the Precepts of the Gospel, and the Doctrine of all the Reformed Churches, so especially by the Doctrine of the Church of England, as by Law established, derived from the Gospel. And therefore these Offences are no objection to Understanding and well Grounded Protestants, against the truth of their Religion; whilst those that have embraced it only because it is the Religion of their Country, or on such like weak and slight Grounds, do often find this Objection too strong for them; and it frequently occasions their Apostasy. And then especially are such in danger of Apostatising, by means of this Scandal of Treasons and Rebellions particularly (as often as these sins are found among Protestants) when the Adversaries of our Religion do assault them with the Sophistical Argument drawn from this Scandal, with all the Advantage of their Sophistry.  
Obj. But you may say, If the Popish Treasons and Conspiracies are used by us, as an Argument against that Religion; why should not the Papists make use of the Treasons and Conspiracies of Protestants, as an Argument against our Religion? This seems to be Fair Play.  
Sol. I answer, that Popish Treasons and Conspiracies may not be used by us, as an Argument against the Popish Religion (nor are they so used by any wise man, that I know of) because, for the reason already given, this is a fallacious Argument. But our Argument against them is, that their Treasons and Conspiracies are suitable and agreeable to the allowed Principles of Popery; provided at least, that they be leveled against Heretical Princes. And if those committed among us can be showed to be suited to the Protestant Principles, and by them encouraged, then will not I, for my part, ever more open my mouth for the Protestant Religion. But this can never be showed, but the perfectly contrary who cannot show? And as for the Principles that some Protestants have imbibed, they are not Protestants in imbibing them, nay they are Papists in so doing: For 'tis very well known, they at least Originally received them from their Books: Particularly from the Books (as I can show) of these Jesuits, Suarez, Lessius, Mariana, Father Parsons, with divers others.  
Again Secondly, God also permits these grievous Offences to come by Protestants (as for the making the forementioned discrimination between Protestants and Protestants, so) for the farther hardening, in his just judgement, of wicked people: For the farther hardening of irreligious people against all Religion, and of obstinate Papists against our Religion. In Rom. 2. 21, 22, etc. the Apostle saith, Thou that teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? thou that sayest a man should not commit Adultery, dost thou commit Adultery? thou that abhorrest Idols, dost thou commit Sacrilege? thou that makest thy boast of the Law, through breaking the Law, dishonourest thou God? then it follows, For the name of God is blasphemed among the Gentiles, through you.  
To keep to the instances of Rebellion and Treason, the Papists, when they see such doings among Protestants, (willingly overlooking the innumerable instances of this nature which themselves are so infamous for throughout the world: And seeming not to know what Principles they have to encourage them in such Practices) they immediately cry out, These are your Protestants, and this is their Religion; 'tis good for nothing but to make men Rebels and Traitors. Prince's can have no security from these Protestants. And they urge the same Argument for the utter destruction of the Protestant Religion, that was used by Bishlam, and his Company, to King Artaxerxes, against the Rebuilding of jerusalem, viz. This City is a Rebellious City, and hurtful unto Kings and Provinces. And, no doubt of it, our Adversaries will not be wanting in improving this Argument to the utmost, at this time: Though there are no sort of men in the world, but might with a better face do it. And so, by this means, they more harden themselves (if they can be more hardened) in their Enmity to our Religion, and more harden others. And, as I said, for this reason, no doubt, God permitteth in his just judgement, this sort of Offences, as well as others, to come by Protestants. I mean still, by Professors of the Protestant Religion; for the Authors of such Offences cannot be more than in Profession Protestants: Nay, considered as guilty of such Offences, they are truly Papists; so far forth they deserve that name.  
I may apply to this discourse, those words of our Saviour, john 9 39 For judgement am I come into this world, that they which see not, might see, and that they which see might be made blind. That those which sit in darkness, may have the light; and that those who have the light, but wilfully shut their eyes against it (as one would think those Papists do who live among us) and will not be convinced by the strongest and most powerful Arguments, may be made blind. And Offences, or Scandals, are great instruments in the hand of the Divine Justice, for this purpose.  
III. I come to show that Offences are of woeful consequence. We learn from our Text, that they are so to the world, or to men in general; Woe unto the world because of Offences: And likewise, to those particular persons, by whom they come; but woe to that man by whom the Offence cometh. Now,  
First, As to their being of woeful consequence to the world, or to the generality of men. It hath been intimated already, that such is the Folly and Wickedness of the Generality, that when these Snares are laid before them, they occasion their falling into Sin; and also Multitudes in all places are mightily hardened in sin, by the means of them.  
1. They occasion their falling into sin, to the great endangering of their Souls; and, as we see very ordinarily, to the ruining of themselves and their Families, as to all the concerns of this world. Wicked men are the most Pernicious instruments, the Devil can make use of, in the carrying on his great work, of drawing men into Sin, and, by that means, into Misery both here and hereafter, both temporal and eternal. As they are of their Father the Devil, so his works they do, as our Lord said of the Pharisees; they do this work which is most properly and peculiarly the work of the Devil, with strange success. And then do offences prove the most fatal stumbling-blocks, when those by whom they come are men in circumstances to work forceably upon the hopes and fears of others: Or when they are such as have laid great Obligations on those whom they tempt to evil. To be under a great Obligation to a wicked man is a mighty Snare. The Principle of Ingenuity, as excellent a Principle as it is, doth too frequently, in this circumstance, prove infinitely mischievous. A great Benefactor is with the greatest difficulty in the world denied any thing he will demand, by a good natured man; by a man that hath much of Gratitude in his temper, and a quick sense of kindnesses: And this man offers great violence to himself, whensoever he refuseth to do that which his Benefactor putteth him upon, or which he knoweth will please him.  
Again then are Offences very fatal stumbling-blocks, when those by whom they come, are in great repute for Wisdom. Men are apt to give up themselves to be led blindfold by those whom they take to be mighty Wise. But of more force are those Offences to draw men into Sin, which come by Sly Hypocrites, who have deceived people into a wonderful opinion of their Godliness. Now by such means, and upon such accounts as these (to which may be added divers others) we find by woeful experience, that but few comparatively, when the Snares of Offences are laid before them, are so happy as to escape the danger of them.  
2. Multitudes also in all places are grievously Hardened in sin, by the means of Offences; as when they come by great Professors of Religion especially. Ignorant people, and such as have little kindness for Religion, be they never so knowing, are too apt to conclude from thence, that either Religion is a mere Cheat, and hath nothing of reality in it; or, if it hath, that it may admit of certain evil practices, in order to certain good ends: Or that the miscarriages they behold in those Religious men, are such as a man may be guilty of, and yet be truly Religious: and that they are but the Spots of God's Children: All which Conclusions, though they be not errors of a like heinous nature, yet are of much a like dangerous consequence. And though it cannot but be observed, that there are many noted Professors of Religion that live Extraordinarily good lives; yet men that have no mind to be good, and that encourage themselves, as much as they can, to live wickedly, will not infer from hence, that these do excel the Scandalous Professors in real Goodness, but rather in Slyness. They will persuade themselves, to conclude nothing more from hence, than that these have a better faculty at hiding their sins from the Eye of the World. And they hope that many of these in due time, may make their vicious inclinations as public as others have done. And thus, I say, are wicked men rendered more Obdurate, are more hardened in their sins, by the means of Offences; and by the Offences especially of those who have been noted Professors of Religion. The horrible Offence that David was guilty of, in those two fearful Sins, caused (as Nathan told him) the Enemies of the Lord to blaspheme; and so greatly hardened them in their Irreligion. For which reason, though David was so forgiven upon his true Repentance, as not to be punished for them in the World to come, yet he paid most dearly for them in this World.  
Secondly, I now come to the Woeful Consequence that Offences are of to those Particular persons by whom they come. But woe to the man by whom the Offence cometh.  
That the case of such is most deplorable, will be seen by what our Saviour saith, immediately before the words of my Text, viz. But whoso shall offend one of these little ones that believe in me, it were better for him that a Millstone were hanged about his neck, and that he were drowned in the depth of the Sea. And St. Mark relateth the same words, Chap. 9 42. and so doth St. Luke too, Chap. 17. 2. that the greater regard may be given unto them. And this is the meaning of these words: He that shall either by words, or deeds, discourage the very meanest of Christ's Disciples, from holding on in his Christian Practice; shall cause him to fall into Sin; it will be better for him to have a great heavy weight hanged about his neck, and to be therewith cast into the Sea; whereby he will be hurried to the bottom of it, and never suffered to rise again. What an Emphatical expression is this, of the most woeful state, which that Person is in by whose means Offences, or Scandals, come! And mark, the Condition of that man is declared to be thus dreadful, who hath caused to offend any one, and that of the meanest and weakest of those that believe in Christ. How unexpressibly sad and dismal then, shall his Punishment be, who in this sense hath Offended many! I mean upon supposition, he prevents it not, by timely Repentance and Reformation.  
And what reason have those of us, who are in a Public Station, whether Magistrates or Ministers, to consider this well, and lay it to heart, and to have an Extraordinary care of our lives! For our Example will have a much larger influence on others, than the Example of Private Persons: And if by any Evil Practice or Advice, we cause any to offend, we are like to cause many to offend. And, consequently, how extremely miserable must our Condition then necessarily be in the World to come!  
I will conclude the Doctrinal part with those words, Deut. 27. 18. Cursed be he that maketh the blind to wander out of the way (or that shall put a stumbling-block before the blind, contrary to the Law of God. Leu. 19 14.) and all the people shall say Amen.  
I now come to make Application of what hath been discoursed, and our Application shall be this.  
How Infinitely are we all concerned, as we would not have the Woe pronounced against those by whom Offences come, for our Portion, to look to it that we be not found of that number! And if at present any of us are, to Repent immediately, to bewail in the bitterness of our Spirits our having caused Offences, and to do all that lies in our power, for the time to come, not only to give no Offence in any thing (according to St. Paul's advice 2 Cor. 6. 3.) but also to Repair the injury we have done to Religion, and to the Souls of men, by whatsoever Offences we have occasioned. And that we may so do, it will be necessary to consider the Several Ways whereby Offence may be taken, that so we may avoid it in those instances: And if we are Conscious to ourselves of having been guilty in any of them, we may Repent and Reform for the Future.   

Here begins the second Sermon.  
I. One way of Offending is the Drawing of our Brethren into Erroneous Opinions. I mean such as have an ill influence upon men's Lives and Natures. I don't mean such as are merely not true; for, there being divers points relating to Religion so disputable, as that no man can certainly tell, whether he be not mistaken in them: if I should make him guilty of this sin of Offending, who happens to lead his Brother into any false Notion, I should be forced to assert, that a man may be guilty of giving Offence, and not be able to know he is so. But it is not to be imagined, that a Sin which hath so great a Woe attending it as this in the Text, can possibly be a Sin of Unavoidable infirmity, or invincible Ignorance. So that I say, by Erroneous Opinions I mean, such as are apt in their own nature to lead men into Sin; to make men irreligious, or to encourage to any particular Sin, or to the neglect of any necessary Duty. And all such we are certain are erroneous, and contrary to the true sense and meaning of God's word, because they have such a tendency. I will give a few instances of such false and corrupt Principles, viz. That God is the Author of Sin, That he not only foreknows all the sins of men but hath also decreed them: Which in other words is the same with the former. That all men's Fates are determined absolutely: that is, without respect to their future obedience or disobedience. That 'tis lawful to do evil that good may come. That Good works are not necessary to Salvation. That the Covenant of Grace is Vnconditional. That Religion is a mere passive thing; not our work at all, but wholly God's in us. That mere Attrition (or Sorrow for sin for fear of Hell) is able to bring a Sinner to justification, if accompanied with the Sacrament of Penance. 
Sess. 4. cap. 4.  Which is a Doctrine plainly delivered in the Council of Trent.  
All these, to which I might add abundance more of like nature, wherewith men's minds have been corrupted, do manifestly encourage to a careless, loose and irreligious Life.  
And to these I might add instances of such Principles as encourage to certain particular Sins, of Commission and Omission. In the number of which are all those Popish ones, that lead to Idolatry of divers kinds; that encourage Rebellion, and Treasonable practices, with which latter too many corrupt and spurious Protestants have declared themselves to be infected, to the great scandal of our holy Religion; as hath already been observed. Who, 
See Dr. Hicks his Spirit of Popery, etc.  while they profess to abhor Popery, have been found to be the genuine Offspring of the jesuit.  
Of this Rank are also those Doctrines, both Popish and Fanatical, that tend to make men Fierce and Bitter, Proud and Selfish; that destroy Charity, and spoil men's tempers.  
Now those that propagate any such Principles, as either directly, or by manifest and plain consequence, tend to make the Embracers of them irreligious, or that encourage to any particular sins, are great Offenders of their Brethren: Nor are there any greater destroyers of Souls than Corrupters and Debauchers of men's Understandings; nor any so great. The Apostle St. Paul charged Timothy to beware of being found in the number of these, 2 Ep. 2. ch. 15, 16, 17. Study to show thyself approved unto God, a Workman that needeth not to be ashamed, rightly dividing the word of truth. But eat profane and vain babble (the wretched Doctrines of Seducers) for they will increase unto more ungodliness (or greatly encovage wickedness.) And their words will eat as doth a Canker, of whom is Hymeneus and Philetus, who concerning the truth have erred, saying, that the Resurrection is passed already; and overthrow the faith of some. And whosoever they be, that are guilty of this kind of Offences; that are guilty of causing men to sin by corrupting their judgements, may (till they become true Penitents) look upon themselves as greatly concerned in those words of our Saviour, Matt. 5. 19 Whosoever shall break one of these least Commandments, and shall teach men so (shall teach men to evacuate and destroy the force of any one Commandment of the Moral Law) he shall be called the least in the Kingdom of Heaven. Or, as Dr. Hammond interprets it, He shall be thought unworthy of having his name written, in the Catalogue of Christians here, or of Saints hereafter.  
But before I conclude the Argument I am now upon, I think myself obliged to add, that I would not for a World, have had a hand in possessing men's minds with those Principles, which have administered to our Lamentable and most Unchristian Divisions; and, while they are entertained, will make all endeavours for the Healing of them ineffectual: viz. such as these, That National Churches are no Churches of Christ. That the Government of the Church by Bishops is Antichristian. That Liturgies, or Set Forms of Prayer, are a Stinting of the Spirit; and therefore 'tis unlawful to join in them. That nothing is to be done in the Worship of God, but what is expressly commanded. That indifferent things, when they come once to be Commanded, become sinful; and the Commanding of them is a violation of our Christian Liberty. That Infant Baptism is no Baptism; and consequently those that have no other, are no Church Members; and therefore not to be Communicated withal. That it is Lawful and a Duty to Separate from a Church, upon the account of Promiscuous Congregations, and Mixed Communions. That there is no such tie between Ministers and their People, but that the People may cast them off, whensoever they think they can Edify more by any other: And are obliged to betake themselves to those by whom they think they can most Edify. That an inward Call (that is, a strong impulse of Fancy) is a sufficient warrant to any man, to be a Public Preacher. I say I, would not for a World, have had a hand in the Propagating of these, and many the like Notions, which of late years have strangely prevailed among us: For, as they have no warrant or Countenance from Scripture, so have they been woefully mischievous to the Church of God, and to this our Church. They are good for nothing, but to cause Schisms and Factions; but to destroy all good Order, and bring in Confusion; as we too well know by sad Experience. And by this means, they have done our Common Adversary mighty Service, and the Souls of men infinite prejudice. And I earnestly desire, that those who are, or have been, promoters of such Principles, may be before it be too late convinced, how greatly they are involved in the guilt of Offending; or making people to Offend: Of making them strangely Censorious and Uncharitable, mighty Vnmanageable and ungovernable, extremely Conceited, Vain and Wanton, and most Vnfixed and Unsettled: Innumerable of those who have entertained such Principles, having been known to run from one Sect to another, till they have at last settled in Quakerism, or turned mere Sceptics, or cast off all Religion: Have been tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and the cunning craftiness of those, that lie in wait to deceive.  
I pray take notice that what I have now said, hath not proceeded from the least pique at Persons, but from pure goodwill to those who are herein concerned: From hearty love and charity to their Souls, and a solicitous concern for the interest of our Religion, and the welfare of the Public. And having solemnly declared this, I hope I shall not need to use St. Paul's Expostulation, Am I therefore become your Enemy, because I tell you the truth?  
II. Another way of Offending, or making people to Offend, is enticing them to Sin by wicked Advice and Solicitations; which is an horribly bad way indeed: But, as bad as it is, it is very common. Particularly, as to intemperate Drinking, how common is it grown in this most dissolute Age, not only to entice, but even to force men to this Sin! notwithstanding the woe that is pronounced against him who giveth his Neighbour drink, and putteth his Bottle to him, and maketh him drunk, etc. Hab. 2. 15. And there is a fine device of Good-Fellows, to force down Drink Civilly and Gentily, namely, that of multiplying Healths; which not to pledge, or to refuse to pledge them in full Glasses, and those large ones too, is to be mighty Rude, and at least deserves a Challenge. But I will trouble myself no longer with these wicked men, than while I conjure you to fly their Company, and all their Haunts, as you would do the Dens of the most Savage Beasts.  
I might add, to this sin of enticing to Drunkenness, that of enticing to Uncleanness, and several other sorts of Wickedness, not much less Common: Particularly (to name no more) to Plots and Conspiracies against the King and his Government; which, of late years, to our Amazement have been practised, by more among us, than have been known to adventure upon so fearful a sin, in some whole Ages heretofore.  
Now these Tempter's of others to Wickedness, are Daring Sinners indeed, Who, as the Apostle saith, Rom. 1. 32. knowing the judgement of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them: Which Pleasure excites them to do their utmost, to make others as wicked as themselves.  
What name shall I give to these Sinners? They deserve no better, than that of Devils in Humane Bodies. These one would think, are afraid of being damned with too little Company; and they are not content to be damned for their own sins only, but must have their Reckoning enhanced by the Sins of others, which they make their own. And therefore they seem not to be satisfied with the same damnation for kind, with that of the Devils, without the same damnation for degree too.  
III. Another way of Offending, and laying Stumbling-blocks before others, is that of Affrighting or Discouraging others, from being Religious, or from the doing of their duty in particular instances.  
1. The highest Offence of this kind is that of Persecution, for Righteousness sake: Which is a great Offence and Scandal, to those that are actually persecuted, or in danger of Persecution. And Persecution for Welldoing is such a Stumbling-block as hath occasioned the Falling away of Multitudes of Professors of Religion. And 'tis a thousand to one that he who is not well confirmed in his Religion, or, if he be, is not a Conscientious Practiser of the duties thereof, will not stand his ground; especially when he meets with, or finds himself in danger of, the Sharpest sort of Persecutions: When he meets with a Fiery Trial or is in danger of it. See what our Lord saith of the Stony ground Hearers, Matt. 4. 17. These are they which are sown on stony ground, who when they have heard the word, immediately receive it with gladness; and have no root in themselves, and so endure but for a time: Afterwards, when Affliction or Persecution ariseth for the word's sake, immediately they are offended: or fall away. And the danger Christ's Disciples are in, of falling off from him, when they cannot adhere to him, but they must suffer Persecution, is intimated in those words Matt. 11. 6. And blessed is he, whosoever shall not be offended in me.  
I need not tell you that the Church of Rome is horribly guilty of this kind of Offence; but so is not our own Church, God be thanked. Her terms of Communion being none of them such, as contradict any Law of God; as abundance of the Best of people are verily persuaded: And not a few of our Divines, and other Learned men, have with great, and, I think, irresistible strength demonstrated.  
2. Another Offence of this nature is Representing the ways of Religion as very Rugged and Difficult, and the duties thereof as over Harsh and Severe; and at lest next to impossible. Representing the Yoke of Christ as an Uneasy Yoke; and his Burden as an intolerably heavy Burden. This hath ordinarily been the Practice of Sensual People, of people who are wedded to their Lusts and Vile Affections. And by this means, I fear, not a few poor Souls have been utterly ruined, who have given more credit to these Wretched People, than to their Saviour, or to those Good men who assure them, that such Representations are most false and unworthy, from their own Experience.  
3. Another Offence under this Head is, that which was charged by our Blessed Saviour upon the Pharisees, viz. Binding of Heavy Burdens; and Teaching for Doctrines the Commandments of Men: Or, making a great number of Additions of their own to the Laws of God; and imposing them as necessary to Salvation. And so making Religion to be indeed a mighty burdensome and uneasy thing.  
And of this Offence the Church of Rome is more notoriously guilty, than were those Pharisees.  
But I must again do that right to our own Church, as to pronounce Her Guiltless, as to this Offence also: She having not made any thing a Part of Religion, but what is plainly contained in the Holy Scriptures; nor enjoined any thing of her own as necessary to Salvation; but only in order to the more Solemn Administration of Divine Worship, according to general Rules laid down in Scripture: Which hath not determined, as all sober men will grant, the particular circumstances of Worship, but prescribed Rules in general, whereby the Governors of Churches may determine them.  
4. Another Offence, under this third Head, is Treating of those who have fallen into Errors of Judgement or Practice, with too great Harshness and Severity. I mean, continually inveighing against them, with mighty Heat and Fierceness; and taking all Opportunities to expose them, and to make them the Objects of Hatred, or of Contempt and Scorn.  
It is found by Experience, that this is so far from being the way, to convince men of their Mistakes, and to bring them to Repentance for their Miscarriages, that it stops their Ears against our Arguments, and fills them with Prejudice against our Admonitions; and whatsoever endeavours we use, for the Reclaiming of them. We must first satisfy Offenders that we are their Friends, before we can hope to work any good upon them. But this kind of Behaviour is never like to convince them, that we love them. I am sure this is not to follow St. Paul's Admonition, 2 Tim. 2. 24, 25. The Servant of the Lord must not strive, but be gentle unto all men; apt to teach, patient: In meekness instructing those that oppose themselves; if God peradventure will give them Repentance, to the acknowledging of the truth. Dr. Hammond's Paraphrase upon these words, in meekness instructing those that oppose themselves, is this; Dealing with those who are of different Opinions from us, with great temper and calmness, though in opposing us they oppose the truth. Nor again, is this angry passionate way of dealing with such Persons, to follow the counsel of the same Apostle, Gal. 6. 1. Brethren if any man be overtaken in a fault, ye which are spiritual, restore such a one in the Spirit of Meekness; considering thyself lest thou also be tempted: Considering that thou art no less liable both to Errors of Judgement and Practice, than is thy Brother; and art not kept by thine own strength, from falling into his Errors.  
And let me take this Opportunity to mind you likewise, 
A Complaint brought to me in my own Parish, where I first Preached this Sermon, occasioned that which follows.  that it is yet more Unchristian, to be severe upon those whom we perceive to be sensible of their having been in an Error, and are returned or returning to their duty; to be still upbraiding these with what is past; and to load them with heavy Censures, as if the change that is observed in them hath proceeded, not from any good Principle, not from Conviction of judgement, but from the mere Fear of the lash of the Law. But how contrary are these Doings to that Charity, which the Apostle tells us, Hopeth all things, and Believeth all things; and makes the best Interpretations and Constructions! And this Behaviour towards such is mightily discouraging, and therefore a great Offence, Scandal and Stumbling-block, both to them, and to those who still persist in their Errors. The Former, by this means, are shrewdly tempted to repent of their change, and to go back again: And the Latter to take warning by their Usage, and are in danger of being made more Obstinate, and confirmed in their resolution to stand their ground, and to keep where they are.  
Now I entreat such as are guilty of this Offence to consider,  
1. That it is a great Rashness, and a great Wickedness too, thus to judge of People's hearts. What is this but to assume to ourselves the peculiar Prerogative of God Almighty?  
2. Consider that the Execution of the Laws may be the occasion of fallen persons rising again, and returning to their duty, and yet notwithstanding they may so do from the Conviction of their Judgements. That is, the Execution of the Laws may awaken those to more serious and impartial consideration, which by other means could not be brought to it; and who can say of such as are now reduced, either wholly or in part, that this is not their case?  
3. If we could certainly know that such or such are reduced by mere buy respects; that no inward change is wrought in them, but that they are only become externally conformable; yet such a treating of them as I am now blaming, would be a mighty fault for all that. For in due time these insincere Converts may become as sincerely affected towards our National Establishment, as the best of ourselves, if they be but well dealt with: But if they find us an ill natured sort of People, given to Upbraiding and Censuring, Gibing and Flouting, we shall tempt them, while they continue with us, to resolve never to be of us; and still to hold up an Aversation to our Church, for our sakes. But this is no very comfortable Consideration; for 'tis not impossible that False Friends may again become more mischievous to our Church, than Professed Enemies. And this leads me to entreat you to Consider,  
4. That an unkind treating of those who now come over to our Communion, is a plain demonstration, that we have as little true love for our Church, as we have for the Souls of those we thus discourage. You shall not find an Hearty Papist, I'll warrant you, bestowing an unpleasing word, or a sour look, upon any that go over from us to their Church; but he immediately embraceth them with both his Arms, and bids them Welcome: Nor, surely, can any sincere Lovers of our Church and Religion, be so much mistaken in their true interest, as to discourage any from Returning, that have Departed from our Communion, or from Continuing therein, that are Returned.  
Lastly, To give these discouragements, is to put an Effectual Affront upon our Governors. For those that do so, do as good as plainly tell the World, that they look upon their Design in the Execution of the Laws, to be mere Revenge, and not the Reformation of Offenders. Or if they would be thought not to have such a base opinion of their Governors, they must acknowledge that they do what they can, to render their true Design therein unsuccessful. But I know not which of these is the greater Affront to them. And therefore I hope, that all who hear me this day, will carefully avoid this very scandalous practice of some People; as they would approve themselves Good Churchmen, and truly Loyal Subjects; and, much more, as they would approve themselves Good Christians, who dread to fall under the Sad Woe pronounced in my Text, against those by whom Offences come.  
IV. Another way of Offending is by an evil Example. This is the last I shall name, as wanting time to discourse of divers others, with which I might present you. Evil Examples are extremely Scandalous and Offensive, by the means of the great inclination of Mankind to Imitation. 'Tis a known saying, Plus docent Exempla quam Praecepta, The most powerful way of teaching is by Examples, and these signify more than Precepts. There is no small force in good Examples, but much greater in bad, by reason of the Universal depravation of Humane Nature. And let a man Prescribe to others never so Excellent Rules of Life, if he himself be observed not to walk by those Rules, he had even as good hold his peace, for any good he is like to do. This man's Example is a Confutation of his Doctrine and Advice; and he ought to expect no other Reply to it but this, Cur verba audio, cum facta videam, What regard is to be had to thy Words, when they are so contradicted by thy Practice? And, above all, the bad Examples of Magistrates and Ministers, Parents and Masters of Families, and Instructers of Youth, and of People that are noted for Wisdom, or for the Profession of Religion (as hath already been showed) have the most Malign and Fatal Influence.  
I will single the bad Example of Parents out of all these. It is a plain case, that the Wickedness of the World is mostly owing to the Examples of Drunkenness, Swearing, Profanation of the Lords day, and of a Careless and Irreligious life, that are given by Parents to their Children. And 'tis very rare when Parents are bad, but their Children take after them; and imitate them especially in those Vices, which they observe them to be most addicted to. By which means, by that time they are grown up to years of Discretion, they are so habituated to Sinning, that though they afterwards should be so happy, as to light into the Families of Pious people, and so want neither good Advice, nor good Examples, they are found to be generally Unreclaimable: And so, when these too come to have Children, their Example proves likewise as Pernicious to them; and by this means Wickedness is still Propagated and Increased, from Generation to Generation.  
But let all such Parents know that, as none are more concerned than themselves, in the fearful Woe pronounced in my Text, against those by whom Offences come, so may they expect the bitter Curses of their dear Children, sooner or later in this World, but especially in that to come.  
I shall conclude all with a few words relating to the Sacrament of the Lords Supper. 
This was the Sacrament-day.  This being an Ordinance most plainly, and in most express terms, instituted by our Blessed Lord, it must needs be a great Offence and Scandal, in those that Profess the Religion of our Saviour, to live in the constant neglect of it. And by the same reason that any man doth this, he may cast off, with the mad Ranters, all other Ordinances. And I must add, that to come to the Lord's Table, but once or twice in a Year, or very seldom, is a great Offence and Scandal too. And a man may every whit as well, but seldom attend upon the other Ordinances, as omit, without apparent necessity, the Receiving of the Lord's Supper, whensoever he is presented with an Opportunity, and is invited thereunto. If Communicating be a Duty, Frequent Communicating is so too; and there is the same reason for doing it as often, as well we can, that there is why we should do it at all. The First Christians were very sensible of this, and therefore 'twas their practice to Receive the Holy Communion, whensoever they met to Worship God. And he that shall think that once in a Month is too often to perform this Duty, whensoever he is persuaded to do it, I think it no breach of Charity to say, he is far from being duly Qualified for it. An Affecting Sense of the Infinite Love of God in Christ, and Holy Resolutions to Walk, by the assistance of his Grace, Worthy of that Love, are necessary Qualifications for this Ordinance: But how is it possible, that he who hath this Sense, and these Resolutions, can think he can too often Express this Sense at the Lord's Table, or there get these Resolutions more and more Confirmed, where Grace is received for that purpose, by all those that seriously, and with a sincere Design, come unto it?  
But whereas there are those very Honest People, who are neither wanting in good Resolutions, nor in good Endeavours, that are discouraged from coming to the Lord's Table, as often as they would; because they find, to their grief, their Thoughts much disordered oftentimes, and their Affections dull and heavy; and their Power falling mightily short of their Will and Desires, I will leave with them what is said to the Christian that makes these Complaints, in the Meditation before the Sacrament, in the 
ast; For the Month of August.  Christian Sacrifice, viz. Be assured that Christ pitieth thee, that, notwithstanding this, he will kindly entertain thee; and receive the poorest Oblation thou art able to make him at his Table. Eat and be satisfied and Bless the name of the Lord. He hath invited thee, He expects thee; He loves to see thee there; and will make thee know that he loves thee, and delights to do thee good.  
Now the God of all Mercy give us all his Grace, so to demean ourselves in all our Relations, as that no damage may accrue to the Souls of any, by our means; nor any Dishonour to our Holy Profession: But that all that know us, may have cause to Bless God for us; and we may Adorn the Doctrine of God our Saviour in all things: To whom, with the Father and the Holy Ghost, be all Honour and Glory, now and for ever. Amen.  
FINIS.   

ADVERTISEMENTS.  
The Act of the Common Council of Gloucester, that necessitated the Publication of this Discourse, and was made the very next day after the Former part of it was Preached (and which, for Substance, is truly published in the Observator, that came out on Wednesday, Sept. 5. 1683. Numb. 398.) runs thus, as I am informed, Verbatim (but I won't be bound to make true Grammar on't) Whereas Edward Fowler, Doctor of Divinity, and one of the prebend's of the Cathedral Church of this City, hath been frequently taken notice of, by the Mayor, aldermans, Sheriffs and Common Council of this City, in his Sermons here, to Countenance Sedition and Faction, and to Preach those things, which tend to the disturbance of Well-affected men of this City: It is therefore Ordered by this House, That when, and as often, as he Preacheth at the Cathedral Church in this City, that the Mayor and Aldermen and Common Council of this City, shall not go thither with the Sword in their Formalities; but shall go to some other Church in this City; to hear some Loyal Orthodox Divine, and to be paid at the Charge of the City.  
The Works of the Learned Dr. Isaac Barrow late Master of Trinity College in Cambridge; Published by the Reverened Dr. Tillotson, Dean of Canterbury: in two Volumes in Folio. The first containing thirty two Sermons, preached upon several Occasions, an Exposition of the Lord's Prayer and the Decalogue, a Learned Treatise of the Pope's Supremacy, a Discourse concerning the Unity of the Church: With alphabetical Tables. Also some Account of the Life of the Author. The second Volume containing Sermons and Expositions upon all the Apostles Creed: with an Alphabetical Table; and to which may be added the Life of the Author. Printed for Brabazon Aylmer, at the three Pigeons against the Royal Exchange in Cornhill.