Inaccessible Glory. OR The jmpossibility of seeing GOD'S FACE, whilst we are in the Body. Delivered in a Sermon preached at the Funeral of tha● honourable and most excellent learned Person Sir Theodore de-Mayerne, in the Parish Church of St. Martin's in the Fields, on Friday the 30. of March, 1655. By Thomas Hodges' Minister of God's word at Kensington nigh London, Deus est perspicacissima veritas, & verissima perspicacia sive perspectio: Lux seipsa videns: visus seipso lucens: intellestualis perspicariae Luminisque fons: cujus lumine, & cujus lumen duntaxat mentis perspicacia perspicit, etc. Mars ficin. Theolog. Platon lib. 1 cap. 6. LONDON, Printed for William Leak, and are to be sold at at his shop, at the sign of the Crown in Fleetstreet, between the two Temple Gates, 1655. TO The Honourable the LADY Izabella de Mayerne and to her virtuous daughter Madam Adriana de Mayerne Baronness of Aubon T. H. wisheth all real happiness both in this life and in the world to come. LADIES. WHen I consider how great a loss you have both suffered, and in how nigh a relation, I confess (my own share being so large therein) I have not only a deep sense thereof, but also a great compassion for you. 'tis true there is nothing on this side heaven in my poor opinion able to recompense and fully to make this up unto you; being not only of a person so eminent in point of worth, but also of so large, and tender affection and care for both your welfares: yet is not heaven disfurnished, or scanted in this respect; He who is the fountain of all creature good, and the source of all relations, being able by his own presence and emanationes to show himself a Husband to the widow, and a father to the fatherless: It being a work of dignation, but not of jndigence that God makes use of any jnstrument to convey comfort, or blessing to us; He being altogether as able to effect that for our good without as with their help. The excellencies parceld out to several beings are nothing but the over flow of the great God, in whom they all are after a supereminent manner, and Infinitely in point of degree: if therefore, what he dealt out by his instrument heretofore he now dispenceth more imenediately from his own hand, it must needs prove more sweet, satisfaction, lay a greater engagement upon you to himself, considering his condescension, affection, sufficiency, & immutability, herein being wholly free from all those scantnesses and changes that either render our choicest creature supports & prop●s unable to supply, or quickly vanishing when we expect the greatest benefit from them. And what greater wisdom can we show, then when at once we elect to ourselves the greatest and most stable good in whom there is no show nor shadow of change, and also therein pursue our ultimate safe making end, in the attaining of which we find a centre of ever lasting rest and complete happiness. Now the design of these curt and confused notes (conceived in the midst of great sadness and distraction) being to point out and bring to mental view this invisible good and its completeness in reference to our eternal welfare: the weightiness of the subject concerns you upon that common account mentioned by holy David as being of the number of that brood of travellers who seek the face of the God of Jacob, but after a special manner as stripped of the greatest ornament and worldly prop, that you may see at once both what higth of Glory and eminent exaltation our deceased friend is a rived at; and also what mark we ought ourselves to aim at that we may one day meet in the highest pitch of glory inseparably to solace ourselves in our master's joy to all eternity. Which that you may reach in the only way Christ Jesus and by the only means of a lively faith that works by love is and shall ever be the hearty prayers of. LADY'S your most faithful humble, devoted, servant Tho. Hodges. TEXT. Exodus CHAPTER 33, Verse, 20. And he said unto him, thou canst not see my face, for there is no man shall see me and live. MOses the man of God and favourite of heaven, being advanced above others in clear, frequent and familiar manifestations of God to him; the more he enjoys the more his desire is enlarged to press after a more full fruition of him. a Gusta●…ite & esurio retigisti me & exarsiin concupiscentiam tuam. Aug. The taste of God increasing thirst, and the touch of his goodness setting his heart on fire to press on towards perfection, b Eradiatio huius vitae excitare non satiare novit. Greg. for such is the nature of God's manifestation c hac vita lumen est per modum passionis transenutis at futura vita per modum formae permamentis. etc. Aq 22. q. 171. art 2 in transient gleams while we are in this valley of tears, that it excites but satisfies not our Souls, till we come to the Beatifical Vision of himself in glory. d Divinam natu ram ut videret orovi: Theo loret This is holy Moses his case which makes him thus pathetically verse, 12. 13, 14 muster up so many arguments to attain this happiness; e Qui in nube hactenus ama●ter colloquentem deum cognoverat jam fretus illa fa●…ilia●itate intima clarius deum submeta nabe cognoscere capit Borr●i. Like an affectionate Lover, making: use of this time of Love and present enjoyment: Thou sayest (says Moses verse 12.) Thou hast found grace in my sight, and I know thee by name. Then show me the way that I may know thee; ver. 13 & when he obtained his suit in the behalf of the People, and gained for himself a repeated discovery of his interest in the most high, verse 17. How doth Moses f Cernens uno superat● grada superessae alium, ad perfectionem scandit etc. Procop. grow upon him after this discovery and pour out his whole heart in point of objective determination, verse 18. And he said I beseech thee show me now thy glory, to which there is. First, God's concession of what he is capable to enjoy, verse 19 I will make all my goodness g Transitus significat visionem exigui temporis non sic ut in illud figi posset intuitus videntis. Calu Caieta. pass before thee, and proclaim the name of the Lord before thee etc. Secondly, God's denial of something he was not capable at the present to enjoy, viz. The sight of his face; as if he should say, Moses thou shalt see so much of my goodness as is proportionable to that condition thou art at the present in, h Non videbis me in essentia mea sed per effecta & opera ita Aloysus Lippom catena in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nozanz orat. 34. thou shalt see my back parts, verse 23. Know me by my effects and manifestations, and I will measure out so much of this discovery as may be for thy best advantage, but as for my face, 1. E. The clear manifestation of my Essence without veils, I must at present deny it to thee. First Because it cannot be in respect of thy incapacity, 'tis not from want of Love in me but ability in thyself, thou canst not see my face. Second. Think not what I deny to thee i'll grant to another; No. Thou standest on the same level in this respect not only with the meanest but most eminentest of my favourites, for no man shall see me and live. So that these words of this Text are a restriction or limitation of God's former concession to Moses; my goodness thou shalt see, but not my face. Secondly, A reason from Moses inability; thou canst not see it. 3. A double argument by way of satisfaction to any misconstruction that Moses might make of this restriction, 'tis the common Lot of all the Saints; and it cannot be otherwise, for no man can see me and live. First, I'll begin with the explication, restriction, or limitation of God's former grant to Moses; not my face. The face of God is a similitudinary expression; intending only a clearer enjoyment of the object as present then ordinary; of which there be several degrees; as verse, 11. 'tis said that Moses spoke with God face to face, etc. God communicated himself to him after a familiar manner as a King to some Persons that are near about him, and herein Moses i Claritate & stabilitate visionis vide, R. Maim more Neroch. outstripped other People and Prophets too, for there was none arose like Moses to whom God was manifesled face to face as to himself, yet this is but spoken in a larger sense, and comparatively in relation to the clouded vision of others Alas as k Hoc si non petiisset Moyse suctunq. ferendi essent stulti qui putant per ea quae supra dicta sunt vel gesta sunt substantiam dei oculis ejus fuifle censpicuam, etc. Aug. lib. 2. de Trinitate. c. 16. for Face, taken properly for the highest manifestation and apprehension of God without any veils in his naked essence, this Text stands firm, thou canst not; For no man can see my face and live; 'tis reserved for a better place, and another life, now we see darkly as in a glass; then face to face, l 1 Corinth. 13. says the blessed Apostle. Nor are we to restrain the term, see in this text to the eyes of the body, which are only capable of perceiving m Etiam in vita futura nos oculis corporis tantum corpora vide bimuss Simler grosser material objects, but not spiritual at all, further than they are clothed with elemental Garments borrowed n In caelo suo modo visionis illius erit particeps corpus etc. oculi corporis videcunt deum hominem factum & gloriam dei in creatura fulgentem Aq. in Job, 19 lect. 2. to render them visible to bodily sight. Thus when God is pleased to make use of created Images to manifest his extraordinary presence to any particular Person or in any peculiar place, o Aliquid de ipso vides non ipsum Bera serm 31. Symb●licae similitudo gloriae divinae Cyril. in John. that created Image may be visible to eyes of flesh, but not that God whose presence is testified and perhaps the kind of that presence hieroglyphically discovered by it, as sitting on a high throne Es 6. etc. drawn in a glorious Chariot, etc. Ezek. 1. Standing on an admirable pavement, Exodus, 24.10, etc. Neither ought we to restrain this term, see to the sight of our mind, which is the subject only capable of receiving in divine light the intellectual manifestation of God in it. But as p Aq. Sum. p. 1. q 67. 1. c. Aquinas well observes 'tis taken in the largest latitude extending itself to all manner of perception, by what sense or way soever. And in this Text by seeing God is meant certain and full perception and enjoyment of him. First as an Infinitely glorious q Ps. 16.11. object perfecting our understanding. Secondly. As an internal r Es. 26.12. Cor. 15.28. principle advancing to the highest pitch we are capable of our will. Thirdly. By way of friendship and inutterable familiarity and love expressions s Reu. 3.20. Luke 12.37. Psal. 16. satisfying our affections and desires thereby filling us with fullness of joy and pleasure for ever more. Thirdly. As for the other expression in the Text. t Oblitus Carnis suae moses, postulat in vita ista quod post illam speramus in futura Hieron. in marc vlt And live we understand not with some u Sensu Mystico Jntelligunt Procop. Hersent. Rusbr. etc. contemplative men the fleshly life in sin to be intended for although indeed we grant that while we are alive in the body and in this world except through the w Cant. 5.4. rifts of mortification we cannot receive nor partake of any light of life: yet on the other side we conceive, the intention of the holy Ghost here is that no man can see God and live x Fulgor ille tantae matestatis nos in nihilum redigeret Quia exitiale foret etc. Calvin. a bodily life; y 2 Cor. 5.6. but while we are in the body we are absent from the Lord in respect of this full enjoyment; and therefore says the blessed z 2 verse 8. Apostle, we are willing rather to be absent from the body, and to be present with the Lord for both cannot stand together, as this text eiudently affirms NO MAN can see me and live. And it is no marvel: for consider First; How vast a disproportion there is between the unexpressible glory, lustre, of this object, and our debility, frailty weakness to bear up under it. He dwells says the blessed a 1 Tim. 6.16. Proprium su●…m ut omnem cogn it onem excedat Greg; Nyssen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apostle in that light that no man can approach unto; whom no man hath seen, nor can see him. This Sun is too full of glory, and the eye of our minds too weak while we are in the flesh to b Quamuis excellens intelligibile non corumpat intellectum sed co●fortet illum est tamenilli in proportiona tum et excedit capacitatem illius et hoc est opprimere i●…m Ca●etan gaze upon it. Therefore we see, that when some manifestation more clear than ordinary of God hath been made to some of his eminentest servants of the first magnitude, though exceedingly inferior to this vision of his face spoken of in the text. They have not been able to endure it without great disadvantage to their bodies, and have almost there by been sunk and reduced to dust and confusion. Witness c Dan. 10.8. Daniel. I saw saith he this great vision, and there remained no strength in me, for my comeliness was turned in me into corruption, and I retained no strength. and d Hab. 3.16. Habakucks belly quivered, & rotenness entered into his bones. If you put too strong liquor into a weak glass it flies in pieces; and this was the case of holy Moses, who (if we believe the exposition of the e R Rast Cum Jews upon those words. In the last of f aliis Deut. 34.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deuteronomy and the fifth vers conclude) That Moses died by a kiss of God's mouth, that is by too clear a manifestation of his goodness and glory elevating this good man Soul to cleave close and unseparably to him. Second. That's not all; but we are impedited also from this blessed Vision of God's face by reason of those g unde Aegip●iis mos positus in celebritatibus suis exelamare cum de deo agere●t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demasc. Philc. dark shadows that fantasy casts upon our most pure intellectual apprehensions and conceptions, which a man whilst he is in the flesh can no more be h Deum si aliquando concipere volumus, nobis uti opus est vel Symbolis externis ejus naturam quoquo modo exprimentibus, aut uccibus quae eum declarent, vel certe speciebus vel similitudinibus quibus dam intelectualibus quae eundem nobis profacultate sua pro ponant sed haec omnia verae & perfectae Dei cognitionis inpedimenta sunt Hers ent y mist Theolog free from then he can out run the shadow of his body. And this is a veil wherewith in this valley of tears he is covered from our minds so that we may truly take up the i expression of Job, concerning this vision of God in himself he goeth by me and I see him not, he passeth on also, and I perceive him not. Thirdly; Indeed how can it be otherways whilst we are in this body, seeing we can know no more of God than he reveals of himself. The sun is only visible to us in his own light, and 'tis only in k Psal. 36. God's light that we can see this father of lights. Job. 9 11. But the medium whereby he manifests himself to his people, l Multa de deo dicimus quia non in venimus me lives quod ●…. camus &c, Aug is proportionable to our present state and weakness, rather than to his glory and greatness. In the scriptures being to speak to men he speaks after the manner of men, and that he may raise us up by degrees unto himself, he condescends in his expressions beneath himself rather discovering to us his clothing, than his essence, m Judaei Esaiam trucidabanu ob exprobrationem corum principum 2. ob. affirmation nem se vidisse deum Es. 6 1. Hieron in Es ex Rabinis Judays So that though his word be a light that brings our view something concerning him which we knew not, that we may live; yet is it also a clouding medium, covering his naked essence, and proportioning the object to our ability, for else we could not see and live, as the text affirms So that where ever we read that God appeared to, and was seen by any Saint, we are not to understand it of himself, but the chariot wherein he rod, n Si Ju corporalispecio Esai 6. Exod 24 etc. Tum Est id quod voluntas elegit non quod natura formanit etc. Aug. not of his essence as it is in itself, but rather clothing, whereby he modifies his glory to our weak capacity. And indeed we have great cause highly to prise those irradiations of light, & lesser inferior discoveries he gives us of himself in this dark place; being no less useful and necessary to us in the way to bliss, than the sun in the firmament is in the greater world there fore he manifests himself to us. First In his o Rom. 1.20. Psal. 19.1 works, of wisdom, power & goodness, As a learned man in his books, or an excellent artist in his products. Secondly. In his word, as a man's image is, seen in a clear and unspotted p 2 Cor. 3. 1 Cor. 3. mirror. Thirdly. In his blessings as a q Act. 1●. 17. Benefactor in his gifts. Foruhly. In his r Philip. 2 13. Esay 60.1.2. Saints, as the sun in his beams. Fifthly. In his Christ, as a s Heb. 1.3. Joh. 1.18 14 9 father in his son. 10 Esa 54.5.62 Sixtly. In his internal operations in our souls as a t 2 Cor. 6.16 Master in his family, or a u Deus est nobis Bridegroom in his bed of love. And by such partial discoveries of himself to us he is in our way to happiness w ●umine vultus ejus dux, in praelio; rupes et Manna in deserto etc. Bern. a fountain of consolation Setting us above all x Psal. 27.12. Tranquillus Deus tranquillat omnia et quietum aspicere est quiescere Bern. fears, & filling us with transcendent y Psal. 63.5. joys above the z Psal. 4.6.7. men of the world when their corn oil and wine increases. By the discoveries of himself attracting us from all things else after which we are scattered (like a Exodus 5.12. Jsrael in Egypt gathering trash and stubble for our own souls) unto himself drawing us by the b Jer. 3.3. Claritas in intellectu paritardorem in affectu. cords of a man even mercy and loving kindness. Hereby transforming us from glory to glory by beholding of him into his c 2 Cor. 3.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 own imag: which light of life, is the privilege only of Saints here and a pawn of their future glory, but not the height of glory that we expect for we shall see him d 1 Cor, 13.12. Math. 5.8. face to face; & know as we are known. Which being his promise so frequently made to to his people that they should see his face, and having taught them to look at this as thrir perfection and f Ps. 16.11.17.15. complete happiness, Rev. 22 3. 2 Cor. 13.12 there are hereby earnest gaspings and desires excited in them, whereby like Moses in this Chapter, they g Psal. 24.6. seek the face of the God of Jacob, and h Quid Moses votum designat nisi perfectionem electorum qui jam speculum illi summae lucinsus ruentur, sed tameu ad ipsam lucis veritatem pertingere vehementer cupiant, Ista quidem cognitio lucis desideria electorum satiare non novit, sed excitare; illa veto & satiare & excitare, etc. Greg. in lib, 1. Reg. like bubbles ascending by degrees from the bottom of some Crystal stream, they never cease ascending till breaking their thin film of mortality, they defuse themselves into the open air, this full and free fruition of their blessed end, from which i Psal. 17.15. enjoyment of him arises to them fullness of satisfaction k Rev. 7.17, 21, 4. absence of sorrows, l Psal. 16.11. fullness of joy, m Rev. Es. 65.14. perpetual hallelujahs, o Rev. 14.4. firmness of Adhaesion, p Rev. 22.3. fervency of devotion. q Exod. 34.29. 2 Thes. 1.10. the body's glorification in part; as a light in a Lantern fills it with brightness & glory r Math. 17.2. Ibi carnem ejus oculis Apostoloram exhibebat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyrill. or as the Deity of Christ dwelling in the humanity when he pleased showed itself through his flesh in lustre, and resplendency; so when this shall be we shall saith the Apostle Saint John be like him, for we shall see him as he is. But that is not while we live says this Text, for no man can see God and live. And this the very heathens confessed, as the Egyptians in their portraiture of Jsis, with that inscription at the entrance of their Temples, z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pluto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 side. ●ch. lib. de I am Jsis, and my veil hath no man ere lifted up. y 1 Job. 3.2. Therefore when we hear vain men profess they see God's face, and like the a Epiphan. Gnostics of old that they know God with the same knowledge wherewith he knows himself; Seeing them live, we are sure there is no b Anima canris hujus maculis et colluvionibus obumbrata faciem Dei syncere videre non possunt etc. Ambros in Ps. 118. truth in the assertion: Because this Text teaches us, that none can see God and live, and finding them like there predecessors to live a brutish life, what ever they boast of light, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. concludit Hierocles. we are certain the d Esay 8.20. morning is not to them. And as for ourselves; though we cannot gaze on the Sun's orb, because of its over glorious brightness, yet may we look one its Image in the water without offence. And in that the fish behold the stars; so while we are e Videre illum iam in hoc mundo illumimatus potest, tanquam iam inaliqno Sim ilis, ficuti est, non omnino potest, quia non dum perfect similis Berne Serm. 31. in this earthly Tabernacle let us content ourselves to see him in his works, words, benefits, Saints, Christ, Internal operations; but he that will pry so much into God's Majesty shall be swallowed up of his glory; his face being like f Tantum recedit quantum capitur Aristorl Sancti ad de um res●ctum habent put perfectiò ile ad suum prefectiwm Caietan. Polichritus lake incomprehensible. Yet because this sight is the end g assigned, and Engaged to us. And because our complete perfection consists in the attaining of it; let us get as h Magnis spritibus Magnus occurrit sponsus etc. Bern. nigh it as mortality will permit: And because that death is the common road whereby all God's people are brought unto it, let us (yet with holy submission) wait and pray for it, and groan in our earthly Tabernacle to be unclothed, that we may be clothed upon with our house that is from Heaven; and brought to the sight of that face which is the admiration, i 2 Corinth. 5. Quoniam tui plenns non sum oneri mihi sum, Aug. ut currat vita uvea in amplexus tuos nec avertatur donec abscondit me in abscond to nultus tui, Aug. Moriar ut te videam etc. Aug. adoration of the holy Angels, and the in exhaustible o'er flowing fountain of all real good in full perfection to the Saints, to all eternity. And now to speak a few words of the occasion of our assembling together at this time. We are met to bring to the grave the body of a most eminent person, an ancient inhabitant heretofore of this parish & now brought in respect of his sheath to rest here with his Mother, his first Lady and five of his children who are all interred in this place; to name the name of Sir Theodore de Maierne is enough if I should say no more; he was so well known and of so clear a fame amongst all degrees and with all persons who had any esteem for worth, if either by uningenuous and false calumnies not praepossest & poisoned; Or by envy and regret at his eminency and deserved esteem corrupted. He was a stranger in point of birth, but not of affection to this nation; having a like esteem for worth in both, as very many are able to bear him witness; And myself after a special manner. The place of his Birth was Geneva, which City he hath not forgot in his will; Nor, the two congregations of his own nation, Nor the English Congregation where he inhabited, but hath liberally remembered them. He descended, of protestant Parents, who hardly escaped the Butchery of the Parisian massacre; His Father a man of eminent Learning, famous for his large history of Spain. In this Religion he was educated Lived and Died. He was of an excellent sweet and amicable nature notmorose nor superciliously proud and maccessible a person so eminently learned that nigh sixty years since Both learned Quercitan, and many famous men both of France, Germany, and other places make honourable mention of him; And as a testimoney hereof about fifty-three years since he was admitted Physician to the King of France, And about forty three years Since Jnvited, with the promise of an honourable pension, and an unusual Title and immunity to be chief physician to Learned King James, his Queen and Issue; in which condition he remained till the death of King Charles. He was a person of rare accomplishiments; A quick fancy and yet a solid profound judgement, and strong memory. For learning a living library so replenished with variety; that we may truly say he had a large Soul and wisdom as the Sand upon the sea shore. I confess I know not any subject which might be either for necessity or delight whereof he was, ignorant, nay in which he was not a great proficient, and expert Master; And which is more admirable; this variety was not attended with the least discernible confusion, But so methodised and digested, That he readily at his pleasure Commanded it when occasion required, and brought it forth clothed with such language as spoke him no less an orator than artist. In his own art, his great abilities and long experience made him an oracle; envied by some few; But admired by very many both at home and abroad: witness those many addresses by Letters and visits from all parts continually made to him by persons of highest quality and ability. Nor did he deceive their expectation like the Arabian brooks; But through God's blessing was his instrument in so many rare and uncouth Cures, as will make him live in the grateful memories of many families both in England and Elsewhere for time to come. Thus he honourably lived, and Now is dead in a good old age full of riches and honour. Nor was he blessed be God unfit for this great change of which he gave large testimony both in life and death; wiping of That censure by sums miscarriage occasioned, A physician and an atheist as if they were unseparable. He knew and owned the God of nature in word and deed, conversing daily with his word and was so much taken with serious discourses of the things of his Kingdom, that I am his witness we scarce ever discoursed thereof (which was not seldom) wherein the tears in his eyes did not abundantly speak the inward apprehension, sense, and Devotion of his soul. He was very compassionate to those who were not able to retribute aught to him, refusing none that sought for help, though their condition were never so loathsome and deplorable, in which his care, tenderness, & liberality were transcendent, In his last sickness whereof he died, being a complication of many sad afflicting diseases, he be haved himself so patiently, and devoutly, preparing for his end with so much resignation to the will of God, as I hope will never will be forgot by those about him. Drawing nigh his end when his speech began to fail him he made a Savoury, sound, solid confession of his faith, giving wholesome council and savoury advice to all about him; which having finish and done his work, both in relation to others, and to himself, he desired to be laid in his bed, there to receive deaths last assault (still retaining the clearness of his understanding and reason, being able to give directions for himself and to prescribe as well as in health) where after a few hours I praying by him for God's Reception of him to behold his face in glory he closed the prayer with his reduplicated, Amen, Amen; The Last words I heard him speak, and shortly after his life. Thus is this honourable person gone into this blessed vision in the text making good Solomon's assertion Eccl. 7.1. The day of death is better than the day of on esbirth. FINIS. Printed or sold by William Leake, at the sign of the Crown in Fleetstreet between the two Temple Gates: These Books following YOrk's Heraldry, Folio A Bible of a very fair large Roman letter, 40, Orlando Furioso Folio. Calais learned Readins on the Stat. 21. Hen. 8. Chap. 5 of Sewers Perkins on the Law of England, wilkinson's Office of Sheriff's Persons Law. Mirror of Justice. Topics in the Laws of England. Sken de significatione Verborum. Delaman's use of the Horizontal Quadrant. Wilby's 2d. set of Musiquc, 3. 4. 5. and 6. Parts. Corderious in English. Doctor Fulk's Meteors. with Obser. Malthus Fireworks Eyes Gunnery and Fireworks Cato Major with Annotations by Wil Austin Esquire. Mel Helliconium, by Alex. Rosse. Nosce teipsum, by Sr. John Davis Animadversions on Ltllies' Grammar The History of Vienna, and Paris Lazarillo de Tormes. Hero and Leander, by G. Ghapman and Ghristoph. Marlowe. Posin of the Accidence. Guilliam's Heraldry. Herbert's Travels Man become guilty, by John Francis Senalt, and Englished by Henry Earl of Monmouth. Excersitatio Scolastica The Idiot in 4 books; the first and second of Wisdom; the third of the Mind; the fourth of Starick Experiments of the Balance The life and Reign of Hen- the Eighth, wrieten by the L. Herbet. Auilucis, or the house of light: The Fort Royal of Holy Scriptures by I. H. the 3d. Edition A Tragedy of Christ's Passion, waitten by the most learned Hugo Grotius and Englished by George Sands. Mathematical Recreations, with the general horological Ring and the double Horizontal Dial, by William Oughtred. The Garden of Eden, or an Accurate description of all Flowers and Fruits now growing in Engl. with particular rules how to advance their Nature and Growth as well in Seeds and Herbs, as the secret ordering of trees & Plants, by that learned and great Observer Sir Hugh Plate, Knight. the 4th. Edition. Solitary devotions with man in glory, by the most Reverant and holy Father Ansolem, arch Bishop of Canterhury. PLAYS. Hen. the Fourth. Philaster. The Wedding. The Hollander. Maids Tragide. Othello Moor of Venice. The grateful Servant, The straying Discoevery. The Merchant of Venice.