THREE SERMONS PREACHED By the Reverend, and Learned, Dr. Richard Stuart, Dean of St. Paul's, afterwards Dean of Westminster, and Clerk of the Closet to the late King Charles. To which is added A fourth SERMON, Preached by the Right Reverend Father in God SAMVEL HARSNETT, Lord Archbishop of York.  
The second Edition Corrected and Amended.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Isocrat. Orat. ad Nicoclem. 
LONDON, Printed for G. Bedel, and T. Collins, and are to be sold at their Shop at Middle-Temple Gate in Fleetstreet, 1658.   

TO THE READERS.  
WHat the Great Viscount S. Alban said of Time, we have but too just cause to apply to ours: Like a River th●y convey unto us that which is Light and blown up; but ●ink and drown that which is weighty and solid. Our Press●s (crowded with pitiful scribblers of all Sects and sizes) have their diurnal and nocturnal sweats: yet after much travel and hard labour, they bring for●● little else, but buzzing swarm●s of busy flies: and (as the best of satirists complains) 
Tot pariter Pelues, & Tintinnabula di●as  
Pulsari,—  Juvenal. Sat. 6.  
Amidst this confused noise of tinkling Cymbals, may it please your distempered ears to entertain {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, one well-tuned, in whom is no jarring: nothing but what invites to Harmony, Peace, and Concord? One, who being Dead, yet preacheth▪ and if men will not still be Adders, refusing to hear the voice of the wise Charmer, he may, like David's Harp, contribute, in some measure at least, to the allaying this Nations, (once Delight, but now) tormentor▪ the restless spirit of Contradiction. For let us but stand still a while (if we yet 〈◊〉) and consider, what strange ●essons this Tempestuous Age hath infused into us. S▪ Paul bids us lift up holy hands without wrath: But we have turned Proselyte● to Peter●s●word: an● there have not been wanting Masters of Offen●e, to Teach our hands to war, and our fingers to fight. As for our Harps, we hanged them up (as now useless) upon the▪ Trees (and so not curslesse neither) because they sounded no Discord, and so would not advance on towards our great End, Confusion.  
Thus have imprudent men either quite robbed themselves of those holy men and means which God in mercy gave them; or else (which is but little better) exchanged {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Gold for Counters: the Cherubins of the Temple, for the Calves in Bethel: and Aaron's golden Bells, for Alexander's sounding brass▪  
That these Electors may (at length) see {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the absurdness of their choice: and how, contrary to all shadow of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, they have sentenced those men, as unwo●thy of this World, of whom this World is not worthy▪ I here pres●nt unto them three Drops from that pious Head, which the cloven ●oote of our pampered Jesurun had kicked into an Helicon of Tears. If I tell you our grave author's name, (and it will not be convenient (yet) to tell you his descent) I hope the Truths he here delivers▪ will not suffer, because of his Invisum Nomen. Truth, as it doth not fear, so neither begs, an Auditor. And therefore, whether ye will hear, or whether ye will forbear (Ezek, 2.7.) the three Sermons next following were preached by Richard Stuart, Dr. of civil Law, Chaplain in Ordinary, and clerk of the Closet to his sacred Majesty, King Charles (now with God) Dean of S. Paul's in London: and now (after much experience of both fortunes) advanced to an higher attendance in the Court of Heaven.  
The latter part of his life was spun out in a kind of banishment: for what cause let his first Sermon tell you. He had now learned to be at home abroad; and was able to say with patient (and therefore valiant Paul) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Phili. 4.11. And If we who still sit on the black lips of Euphrates▪ Psal 137. do but seriously contemplate our own faces in that troubled glass, we may (though not sing, yet) say: 
— Poteras jam, Cadme, videri  
Exilio faelix▪—  Ovid. Met▪ 3▪  
As he lived so he died in Exile: and lies buried at Paris in France. And though we could not afford him a place to rest his head on here, yet we may bestow an Epitaph: and let it be without flattery: (neque enim verendum est▪ ne sit nimium, quod esse maximum debet▪ Plin. Lib. 8. Epist. ult.)  

Hic Magna est veritas:  
Hic Invicta jacet Pietas:  
Hic Illaesa manet Patientia.   
The Funer●ll being o●er, let us now see what the party decea●ed hath left behind him. These Orphan-Sermons were not (for aught I know) trusted to the care of either Executor or Overseer. Now, 'twere pity three such elegant children should either (by falling into the fierce hands of som● hotheaded professor) be cast into a fiery Furnace; or that (at long ru●ning) some more wary person should (by an odd way of prescription) force them to ●all him Abba, and he publish them as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, his own Legitimate issue. For the preventing of such either mischief, or mistake, I have now published these three, hoping that others may thereby also be incited, to make public such other pieces of this rare workman, which yet remain secret in their private hands▪  
The first of these three, is concerning Scandal: I have now placed it first (not for it's subject, or birthright only, but) because it is the best: and it is the best, because it is the longest. In this Sermon, our hasty bre●hren (Sons of the same Fathers with us) may (as in a plain-dealing glass) see, how causelessly and contrary to all that is either just, or sober, they have cast those out of the holy places, as persons grossly superstitióus, and whom much washing had made unclean.  
These {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ({non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) may from this Sermon learn, that obedience to their holy Mother is far better than sacrificing and grinding their brethren. Let such men read the conclusion of Plutarch's book, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and take he●d, lest while there is such gaping against Gnats, Camels do not slip down their th●oats. Excellent is that saying of Mr. George Herbert, (the devout Bernard of our Church) concerning the Injunction for kneeling at the holy Communion: Contentiousness in a Feast of Charity, is more scandal than any posture: 'tis in his Country-Parson pag. 92.  
They o●Rome too may here see what a great block their Imag●-Worship is to the Jews conversion. Let then St. Chrysostome's Fatherly advice be done by us all, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let us shun offensive word●, and scandalous Works; let neither our mouths preach {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, scandalous Homilies or Sermons; nor our lives exhort others to sin. Let us Give no offence neither to the Jews nor to the Gentiles, nor to the Church of God.  
The second is an Easter Sermon Chrysologu● (Serm. 69▪) bestows an Epitap● upon our Saviour. 
Cunctorum Resurrectio sepelitur:  
Here lies the Resurrection buried.  Our Doctor shows the place where the Lord did lie; but with all tells you with forcible Arguments, that the Resurrection is now Risen. In this Discourse, you'll find those strange opinions of Worshipping of relics, and Christ's corporal ubiquity, briefly, solidly, and charitably confuted.  
The third is a funeral Sermon: which you will not repent to have read: it being upon a Text, which admits much variety of Interpretations.  
To these three is added a fourth Sermon preached, long since, at S. Paul's cross, by Samuel Harsnett, Fellow of Pembroke Hall in Cambridge: afterwards advanced to the archiepiscopal chair of York▪ It is concerning God's freegrace▪ and man's freewill: I will not pass any sentence upon this work; I only say with S. Aug▪ (Epist▪ 46▪) Si non sit Gratia Dei, quomodo mundum salvabit Deus? Si non sit Liberum Arbitrium, quomodo judicabit mundum Deus? Take away God's freegrace, and farewell Heaven: Take away man's freewill, what can the day of judgement say to us?  
But I will not any longer keep you at the door: pass on, and be ye followers of these great Doctors, as they are of Christ▪ Forget not the Resolution of that grave Roman: Nihil opinionis causa, omnia conscientiae faciam▪ Senec▪ de Ira▪ 3▪ 41▪  
T.H.   

A Table of the Texts.  

1 COR. 10.30. Give no offence neither to the Jews, nor to the Gentiles, nor to the Church of God,  
MATTH. 28.6. Come see the place where the Lord lay.  
1 COR. 15.29. If the dead arise not at all▪ why are they then baptised for the Dead?  
EZEK. 33.11. As I live saith the Lord, I do not delight in The death of the Wicked.    

A SERMON Preached on St. PETER'S Day▪ at S. Paul's cross in London.  
The Text. 1 CORINTH. 10.32. Give no offence, neither to the Jews▪ nor to the Gentiles, nor to the Ch●rch of God.  
GOod Carriage is as well ● point of Religion, as of Civility, and must be learned no less in the Temple, then in the Court: I mean no● those antic gestures, whereby men st●i●● to put off their country, women their Sex, but a conscientious care of outward actions, lea●t by their obliquity, we either hazard the growth of them, whom the Church hath already caught; or hinder their entrance whom she yet longs for. Here than Virtue is the chief Behaviour▪ and (if my Text may judge of carriage) he cannot want compliment, that wants not innocency. Boast not now of a Courtly garb, or a smooth feigning language: Godliness is good manners, and Regeneration the noblest birth; yea, he is best bred who giv●s no offence.  
Here is a Direction to a great City from a greater Apostle, which may challenge your attentions, because it was written by St. Paul. And this circumstance may add to your patience, that it was sent to Corinth (a Map of this place wherein you are) Achaiae Caput, Graeciae Decus (saith Florus) The Head of Achaia, the Glory of Greece. Inter maria quasi spectaculo exposita: It was set upon Waters too, as for a spectacle. pity it were, that this Church should want instruction, whose ex●mple may be so doctrinal to her neighbour Cities▪ especially in her greatest want, and in a state so dangerous. Do but consider it.  
Corinth was rich indeed, in Gold and merchandise, in the wealth of Greece, and in the Commodities of all other Nations: only here was her poverty, she was too rich in Religions: For (as if they were to be sold too) she had choice of each several sort, Judaism, Paganism, and Christianism. want any Faith? Corinth can furnish you. Here you may descry a Church there a Shrine, yonder a Synagogue: In this place you may see Christ worshipped▪ go on, you may hear Him questioned, and in the next street blasphemed. Nay, the Christian part was not well settled: som● were of ●trong Resolution, others weak, of an inconstant frame: so that this baptised number scarce seemed one body, the members were so unlike. Amidst this sea of distractions, the Church must needs hazard shipwreck, if an Apostle be not the Pilot. Hence therefore he draws his directing Compass, and my Text is the Card which they must sail by, Give no offence, neither to the Jews, nor to the Gentiles, nor to the Church of God.  
To come nearer the Text.  
You know, the best L●wes have commonly the meanest birth, th●y are begotten by men's ill manners: the wickedness of all human kind gave life to the Decalogue; and this precept here was more immediately occasioned by some abuse in Corinth, concerning things offered up to Idols. The D●linquents were c●iefly of two sorts: some Christians (valiantly wicked) would adventure to eat meats at the Pagans religious Feasts▪ ●n the midst of an Idol-Temple: and the fault once past, it was easy (they thought) to dispute themselves ●nocent. For had not S. Paul himself taught them, that An idol was nothing? as little able to unhallow meat, as to sanctify it? what hurt then in these solemn meetings, where they might maintain friendship, without loss to Religion? the apostle replies, v. 19 An idol indeed is nothing: but these things are sacrificed to Devils, and therefore ●o partake in these religious meetings, is to communicate with Devils; a fact in its own nature, and in itself unlawful. Nay (besides the crime) it was most grossly scandalous, first to the Iewe●, who must ●eeds hence imagine the Disciples were Idolators; and then, what h●pe of their conversion? secondly, to the Gentiles, for if Christians will be their associates, their religion sure was not then so blameable. Las●ly, to the Church, who must needs grieve, that her ●irst sons should be Apostates; but especially to those of the weaker sort, whose mouths might (by such facts) be brought to ●at that which their consciences abhorred.  
Others there were that did offend more modestly, whose actions were in themselves indifferent, only they were too careless, and therefor● to be accounted sinners, because they made others sin. Such were they that forbore the Temples, and yet did eat too, with the offence of others. ●or see, these meats may lawfully be bought in the Market, v. 25▪ where they were often sold for their priest's commodity (as H●rodotus intimates in his Eut●rpe, and S. Aug. in his 78. Prop. upon the Romans) they might lawfully be eaten too at each private meeting, v. 27. yet if a Christian chanced to light upon a Professor, who in a Courteous unkindness will needs forewarn him, Take heed, these thing●s were offered up to Idols: in this case, either to buy, or eat, were sinfully uncharitable: not that the act in i● self is unlawful, but that it is thu● made scandalous.  
These things premised, my text straigh● follows, and (with their help) admits this Division:  
Here is, 

1. A Precept, ●ive no offence.  
2. Its application. Neither to the Jews, &c.    
The precept must thus be doubled:  
Give no offence.  
1. By doing things in themselves unl●wfull, as by eating publicly in an Idol-Temple.  
Give no offence.  
2. By an uncharitable carriage in things indifferent, as by eating carelessly in private converse.  
The application is likewise doubled▪  
1. It respects those that are without: Neither to the Jews, nor to the Gentiles.  
2. It concerns the Sons of the Church: Neither to the Church of God.  
My discourse will insist upon these two particulars:  
Give no offence, 

1. In ●nlawfull things.  
2. In things indifferent.    
And to each of these several parts, I shall annex that twofold Application, desiring, that in all things unlawful and indifferent, Jews and Gentiles (strangers) may be free from scandal, and our own Church from offence.  
We read, that Peter (this day's Saint) was checked by our Apostle, about this point we have in hand, I withstood him to the face (saith he) for be was to be blamed, Galat. 2▪ the reason was, because by his dissembling carriage he had seduced Barnabas, and g●ven scandal to the new-won Gentiles, which were at Antioch. How this can stand with Peter's commandi●g supremacy, let the Jesuits see to it: I only observe from S. Aug. Est laus, &c. ('tis in his 9 Epistle.) 'Twas Peter's honour, that he was thus rebuked, for it app●ared by his serious amendment, how good he was, and how tractable, and his repentance gave this unquestioned testimony, that his heart was as full of humility, as it was of zeal.  
Beloved, he best keeps this day, who imitates this Apostle, who doth as well follow, as remember him: and without all doubt, the only way to become a Saint, is to be such an Auditor. Thus then do these Apostles both preach unto you, St. Peter by his example, and S. Paul in the words which I have chosen, Give none offence, neither to Jew nor Gentile. And first hear what I called my first part, Give none offence, by doing things which in themselves are unlawful.  
What an Offence is, may best be known by that Metaphor wherein my Text deciphers it, For {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (the word implied which we render Offence) properly signifies some let, that hinders our sure footing; ● stone perhaps, or the like impediment, whereby our feet trip, an● falter. And you know that Christ is not our life only, but our true way to life, by faith in him we all here walk towards heaven. He therefore may be said to offend us, at whose bad actions we either stumble, and so slack our p●ce▪ or else at whose vile example we fall flat down, and grow lame by impenitency. T●rtulian will have it, Malae rei exemplum aedificans ad d●lictum: An edifying sin, that helps to build up ●ransgressions. For, when upon the foundation of a bad example, we are brought to lay our sin too, than the building ●s complete; the Schools that they may make this Vice more conspicuous, oppose it to a virtue, which they call Correctio frat●um, Brotherly reproof, a chief, and main part of Charity. For, we were not created for ourselves alone, nor may we learn for this reason only, to become lea●ned, bu● that we may be Teachers too. We are so far bound from offending, that we must ●o good to others. 'twas the Quaere of Cain: Am I my Brother● Keeper.  
The dispute is too subtle, whether all seducing crimes be offences or no, especially when they do harm beyond the actor's intention? as when Ammon cou●ted Thamar, was it Incest, or a scandal? for his intent was not his sister's ruin, but his own foul delight▪ The more wary doctor's conc●ude, it was both: but I leave it, Athen● is more fit for such Discourses, and I must remember we are now at Corinth.  
It may better deserve our thought●, to consider with what variety of dangerous attempts Scandal besets our weakness, how it bids open war, and useth our own Passions, as Engine●, to assaul● us. In this man it deals by Love, in the next by Fear, a third it assails by Hatred: it (indeed) bribes our affection●▪ and makes them all turn traitors to the Soul. This appears in that grand sin of David, that offensive and murderous Adultery; this sin darted Scandals, and gave wounds to all them that did bu● hear it: 1. To his own people by Love and Respect, for David was honourable▪ and because a Prophet, his life was thought exemplary: if then he turn wanton, who will not follow him? probably there were some among the people, who would sooner be brought to think Adultery no sin; then to hold David vicious. Thus Cato's drunkenness gave scandal to strict Seneca, whose Philosophy could not discern the Vice itself, because it was clothed in a grave example. 2. Upon the Philistines it wrought by hatred: they de●ested his Person, and from hence began to blaspheme his God too: what hope now to make them Prosely●es? nay, what reproachful words would they not utter? behold the fruits of this Jewish Faith, whose very Prophets are adulterous? 3. Search Joab's actions, and 'tis probable, his Master's sin made him sin for fear. If D●vid decree Uriah's murder▪ he must not but act it; for the Letters were his direction, and (alas) he dares not spare, if they be bloody. But Joab was herein most valiant, he durst neglect the com●and of God, that he might please a Man. Of all traitors this passion is the basest, which makes us sin for company, and to please great ones, as if, where they are wick●d, it were saucy to be good, or ill manners that our innocency should be thought to reprove our betters. Sulpitius Severus observes this of Nero (in the 3. of his History) that it was his own bad life, which made him hate Christians: for he still thought they censured him, and could not but expect what they knew he deserved. Would the Disciples but have turned bad to please him, they might (no doubt) have kept their Faith, by forfeiting their Manners: but they had learned rather to suffer for Truth, then to sin for Fear.  
You see, by David's fact, how true it is of this infectious sin, what holy Cyprian hath of those who were present at the old Pagan-sports, Discit facere, dum con●uescit videre (in his 6. de spectaculis.) At these sports each Spectator becomes an Agent, and acts a part by seeing Actors play.  
It appears then first, what this sin is▪ and then how many ways it assaults us: in both (you see) it is dangerous, and what need we have of a strict prohibition. If you'll believe a critic, my Text is most punctual, & must needs forbid all kinds of this obliquity, because it forbids the least. For 'tis not said here, Give no scandal only, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ be free from offence, as well from the Less, as from the Greater Evil. We read in the 9 to the Romans, at the last verse (and S. Paul did borrow it from the Prophet Esay) Behold, I lay in Zion, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and in the Hebrew 'tis Lapis offensionis, but Petra scandali, a stone of offence, but a Ro●k of scandal: So then from that we may slip, but perhaps recover; from this a man falls headlong down, and the chance is desperate. Our last Translators seem to approve it too in the 14. to the Romans, and the 13. verse, That you put not in your brother's way, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which they render, A stumbling block▪ and an occasion to fall. Thus than we stumble by an Offence, but we fall by a scandal. When mean men grow vicious, their sins may be but stones: but when our Leaders err, what Rocks are their transgres●ions? If this or that man sin, some few may ●tumble: but when Crimes become practices, than some fall down wounded, and others lie stark dead.  
Observe too, that as there may be ●eresie in our lives: So there may be ●rimes in our Opinions. We may deny God in our works (saith Saint Paul) ●●though our tongues be silent: and 'tis as plain in Scripture, that bad Doctrine is Fornication although the false Prophet be ne'er so cha●te. 'Tis true than Men may speak Rocks as well as act them, and make the ways of the Church as dangerous by their stony Opinions, as by their foul Examples. Who doubts but a Corinthian Elder might give as great offence by teaching falsely concerning those meats, as he could by eating in a forbidden place? nay, 'tis plain▪ this passage is concerning Doctrine too: for (without all doubt) the Apostle did not more labour to correct the Deeds of this Church, then to mend the Errors of their misled Opinions. Give then no scandal▪ neither by Life nor Doctrine▪ neither by wicked acts, nor more vile Opinions, let neither your hand cast stones, nor your tongue utter rock● to the People; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Give none offence in things unlawful.  
The application follows, Neither to the Jews, nor to the Gentiles, nor to the Church of God.  
But what? In one Corinth so many factious varieties? Jews against Gentiles, and both these too divided from the Christians? amidst these distractions, 'tis best sure to be neutral; for who would yet make choice of any Faith? Let the Scribe either yield to the Gospel, or the Sophies of Greece to the Law of Moses, or else let S. Paul give way to the Philosophers. As things here stand, to look on is the best course, and the most compendious way to avoid all scandal, is to turn Atheist.  
Good, politic bl●sphemy! pendulous Corinthians, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} whirled about with every wind, which bloweth them whither it listeth▪ Now they turn with the Jewish Scribes, anon with Christ's Apostles, ere long they change this holy faith, if either a Stoic chance to dispute with them, or an Epicure to invite them. Sometimes they approve highly of the Christian belief, because they see, 'tis backed by the Jews own Prophets, and guarded with such armed Legions of convincing arguments. Again, they remember, that Paganism is Corinth's old Religion, and their giddy brains straight dote upon Antiquities. In the mean time, these Changelings give none offence, their ambiguous postures are so far from displeasing, that you would think S. Paul's▪ own carriage was not more absolute. To the Jews they become plain Jews, to the Grecians Gentiles, and (for a spurt too) they can believe as much, as the most firm Apostle▪ yet here is the difference: S. Paul altered the clothes of Religion, but these men change the body. He was content to yield in Ceremonies, but these (with greater ease) put off their faith too. Our Apostle did it, that he might by all means save some, these, that by no means they may displease any; and so that all be friends, no matter for salvation.  
Is this the way to live inoffensive? must the Remedy be worse than the Disease itself? and is there no course to cure a scandal▪ but by more horrid Atheism? If our Faith displease, let us answer with Tertullian, Bonae res neminem scandalizant, nisi malam mentem▪ Good meats displease none, but the distemperate palates: and must the wholesome dishes be barred the Table, because they offend the Aguish? no scandal, in this case, is medicinable: You know a Physician offends the sick, that he may the more surely cure him. If to do well, cause discontent, we then offend, not against men, but their errors, and in this regard we are tender to the Persons themselves, when we strike down their ignorance.  
There are men of a resolved opinion, to whom S. Paul here writes: for sure those unsettled brains have not more need of physic then of an Apostle. It is the Apostles ●ule▪ Stand fast in the faith, and then yet, Give none offence, neither to the Jews &c.  
A large compass to a Christian man, the whole world is made his theatre, his charity must negotiate with all men▪ and (for his Master's gain) he must hold commerce with all, even with those that hate him too. He is apt enough to provide for the household of Faith; but Jews and Gentiles are made his charge too.  
It were to be wished, that Saint Paul had written these words to Rome, because (sure) they never heard of what's here said to Corinth: For would they then within the same Walls entertain Jews, and yet worship Images? Would they make themselves as accursed by Sc●●dall, as the Jews by Infidelity? Nay, that's not enough to Worship them, they must be taught to do wonders too, to groan, and Weep, and Bleed, that the people may be sure to think so many Pictures▪ so many Deities. So that there's now no better sport in Rome, then to see a Picture play a Miracle, and a sly Jew discover it.  
But is not this Offence the wisdom of the See? this scandal is public policy, and the whole world is beholding to it. For the Jews conversion is a sign too fatal, and argues an end, not of their power only, but of the universe; and better an offence perhaps, than this great dissolution.  
They may reply, the scandal is passive only, the Jews indeed are offended, but the fault lies in themselves. For, to paint God the Son in the same shape he took, or the Holy Ghost in that shape wherein he descended, is so reasonable that it needs no Proof▪ And because Daniel styles God the Father; The Ancient of days, doth it not follow, that he may well undergo the similitude of a Grave old-man? Yes sure: and so they might paint Cato like a Woman too, because Paterculus describes him, ●omo Virtuti simillimus: A man like to Virtue herself, and Virtue may be pictured. Bellarm. 2. Eccl. Triumph. cap. 8.  
But they must know, to paint a Deity, besides the scandal, 'tis unlawful too; Thou shalt make no similitude, for you saw none in the day that the Lord spoke unto you in Mount Horeb, Deut. 4.15. They must make no Image of God then, for 'twas of Him they saw no similitude: In this Truth the Fathers are all peremptory, that God must not be portrayed: So Clem. Alexandrinus, Athanasius, Hierom, Augustin, Theodoret, and others: nay, Rome's own Doctors, Durand, Abulensis, and the Jesuits acknowledge it; only with a nice fixion (which they learn from Trent) they can avoid both all these Authors, and the strict Law in Deuteronomy; You must make no similitude: True, of the Nature of God, or of his Essence; but you may of his Attributes, as by an old man you may represent his Eternity.  
A mere Invention! But yet, some Jew may say, Old age is rather an Emblem of Mortality. If such distinctions may be suffered, Christ died in vain to take away the curse of the Law, for these men's wits could abrogate it. Admit but this Art, and say, what Law can hold us? we may then sin confidently, and (instead of Repentant tears) laugh at some new distinction; You may not use Sorcery: True, not with that Witch at Endor, to get some poor reward; but you may perhaps with Sylvester the second, that you may gain a popedom.  
'Twere good they would learn from the Civilians, Non est distinguendum, ubi non distinguit Lex, To distinguish without warrant from the Law itself, is not Art, but presumption.  
Yet, I would they did but make them: the scandal is intolerable, when they adore an Image. And yet, see! they grow more offensive by descending it. The di●tinction between Service and Worship, between an idol and an Image, what Jew doth not deride? and when they say, they worship not the Pictures themselves, but that which they represent, this doth increase their laughter. For, what Jew will think, his forefathers (whom yet the Prophets called Idolaters) could so far dote, as to terminate their Worship upon Gold and Stones? They worshipped God in an Image: and what is it else, that he forbids in our second commandment? for, to think, that he there prohibits either the worship of an Image itself, or of a false Deity under an Image, were to accuse the lawgiver of vain repetitions: for they we●e both forbidden in the precedent words, Thou sh●lt have none other Gods before me. In th●● therefore his meaning is not, to forbid the worship of a False God, but the false worship of a Tru●; not the Adoration of Images themselves, but of God in Images. There is no Jesuit so ●mpudent, as to deny Aaron's calf to have been an Idol; and yet, that in this similitude the p●ople did worship to the God of Israel, (besides the Circumstance of the Text) it appears by the confession of their own Divines. The Text I quote from N●hemiah in the ninth of his history, at the 18. verse, where he relates this passage: yea, when they had made them a molten calf▪ and said, Iste est De●s Tuus, This is thy God, which brought thee up out of Egypt: Thy God, that is, the similitude of thy God. For Israel could not think the Image brought them up: that were to make the power of the calf older than the Calf itself: and as much as to say, the Idol brought them up out of Egypt forty days before it was made.  
To say, That in this Image they did worship to the Egyp●ian gods, is a conceit fit for none but a Jesuit. For, what colour hath it? The Jews well knew, that it was Abraham● God who had destroyed their Land, and slain their first-born children, who had made the same Sea a W●lke to ●h●●n, and a gulf to Pharo●h. They knew too, tha● while they lived by the Egyptians gods, they felt nothing but slavish bond●ge, and yet more bloody cruelty. Is it probable then, they could imagine that they owed their deliver●nce to ●hose savage Deities? Could they think that Egypt's gods would preserve strangers▪ and drown their own known Votaries? What? shall Pharaoh die, who sacr●ficed to them, and yet they triumph who d●d neglect them?  
I know, the Scripture speaks it of●en, the Jews by this molten calf did forget God that redeemed t●em: but who knows not the meaning of this common Phrase? To offe●●d God is not to remember him: our sins are our Forge●fulness. To serve God contrary to his express commands, is both to worship and forget him.  
The Text I quoted is yet more forcible, They said before the Molten Calf, This is thy God which brought thee forth: and (if they'll believe their own Burgensis) 'tis a sure Rule in Scripture, when ever Elohim is taken either for Great men, as judges, or the like; or else for false gods, 'tis still joined with an Adjective, or a Verb of the plural number ('tis in his Additions to Lyra upon the first of Genesis:) But in this Text, the Verb is singular, Iste Deus Tuus, quifecit te ascendere. It follows then, they worshipped not an Egyptian God, but the God of Heaven in an Egyptian manner; they adored not the idol itself, but God in the idol.  
To make all sure: Hear Aaron's Proclamation: He built an Altar before it, and cried, saying. To morrow shall be a Feast to Jehovah. To Jehovah, God's own proper Name, and not communicable to any (as all Learned men acknowledge) a Name held by the Jews so superstitiously peculiar, that they'll now a days scarce sound it. So that, he who affirms Aaron called his calf Jehovah, but yet sure he meant it was some Egyptian Deity, might as well say too (were it for his purpose) that when the Priest called for Moses ●e sure did still mean Pharaoh.  
I end his words: To morrow shall be a feast to the Lord: to the Lord then, though under an idol. Rome's own Doctors do confess this Truth: Abulensis, in 7 Quaest. upon Exod. 22. Ferus upon the 7. of the Acts, Peres. de Tradit. part. 3. and (which they must stand to) the new catechism put out by Pius Quintus, cap. 14. upon the first commandment; Bellarmine too, though he calls it a flat lie in Calvin (2. de Eccles. Triumph, cap. 13.) he straight saith, it is probable in the same place, F. alterum.  
I might further instance in jeroboam's Calves, idols, as all acknowledge, and yet that in them they did worship to the God of Jacob, appears by Josephus (a polite learned Jew) who lived much about the time of our Saviour, and therefore in this point rather to be heard, for his Persons sake, than these men for their Art. In the 8. of his Antiquities a● the 38. Chapter he makes Ieroboam●hus speak to the People: Behold, as Solomon bu●lt God a Temple, so have I honoured him by these Golden Calves; Worship now that God at Dan and Bethel▪ which ye once did at Jerusalem. And Jehu (a Prince of jeroboam's faith (for the Text saith, From hi● sins he went not) with what courage did he massacre the Priest● of B●al, and crie● unto Jehonadab, Come see my zeal for the Lord of Hosts, 2 Reg. ●0 16. He could not endure that Baal should be God, but still he had his Calves too, he worshipped, it seems, the God of Heaven, but yet it was in his Idols.  
Judge now, I pray you, which are more tolerable, the worst at Corinth▪ or the best at Rome? There some few took meat in an Idol-Temple, but here all deal with Idols themselves. They say, they fix their hearts on God: so did those worst Corinthians▪ and yet their mouths made them Idolaters, and then how these men's knees can scape, I know not. For (Methinks) in case of false Religion, less hurt should come by eating, then adoring. It were good, if (for the Iews●ake at least) they would leave their C●ucifixes, and their whole Heaven of Poppets, an Heathenish (they are their own Cassander's words) and gross kind of worship. For, to what purpose? unless perhaps His holiness imagines that he can neither truly succeed Peter, without denying his Master, nor represent Aaron without Idolatry.  
Nor are their Laws less offensive, than their Divinity. For, would it not make a Jew smile to see a Priest more severely punished for Marriage, then for Fornication? as if the Christian Religion held Wedlock criminal; or at least did more zealously endeavour the execution of her own fancies, than of God's own Will and commandments: Nota unum mirabile; plus puniter Castitas quam Luxuria (the gloss upon Lancell in his Instit. de his qui promoveri non possunt) 'Tis strange (saith the Canon●st) with us; Nuptial chastity i● more strictly punished, than the most wanton lust.  
Yet, I wish that Rome only were to be found guilty of these scandalous transgres●ions, or ●hat our Land were as free from those sins which offend the Jews, as 'tis from the Jews themselves: Adulteries than would be less frequent, and ●his day be accounted a Day of Rest, and not of Riot. That biting Trade would then be left, wherein (I know not by what incestuous gain) coin begets coin upon itself: and we ●●ould take care either to strangle the gnawing Serpent, or else to make it tooth-less: shall I call it the Circumcision of the Land? It is a burden (they say) that neither we, nor our forefathers were well able to bear: must not this crime make the Jews to abhor our Christian cruelty? for with this tearing Engine they oppress strangers only, but we grind our own Brethren.  
Nor is it improper to speak here of Jews and of Gentiles too, the whole World is a fit subject for this great Auditory. I doubt not, there are here present, who converse with both Nations, some for Profit, and some for Delight; no people, but some here may either by command perhaps, or else by Curiosity, be brought to deal with them. You then that go down to the Sea in Ships, and whose way lieth in the midst of great waters, give ye none offence, neither to the Jews, nor Turks, nor Infidels, lest your ill lives beget their blasphemy, and whilst you make yourselves a scorn, you make your mighty God contemptible. Use no fraud in bargaining, nor deceit in your slack performance, lest Christ himself suffer, while your tongues offend. For, will strangers think him a God, whose servants are all Atheists? Will they be brought to worship Christ▪ when your own works deny him? Think not to thrive, if for your sake your Saviour prove a loser.  
May they please to hear too: If any here hath to do with our late plan●ed Colonies, whether in Virginia, or in other places; they are seated (you know) in the midst of the Gentiles, and therefore my Text affords this Caution: Let them give none offence; let care be taken that those men you send, be taught first to know God at home; lest our Plantations be held to be but Goal-deliveries, and our Land be thought rather to transport her Crimes, than her Religion. Let them be forced to forbear a Savage cruelty, lest (what others have already done) they make our saviour's name grow odious to the Pagans, and cause them to speak through bitterness of soul, There is no Hell but Ch●istendome.  
But (that all may partake) I must turn this Application into a Song of praise. Glory be to God▪ th●t we a●e not constrained to dwell in Meshek, nor to h●ve our habitation among the Tents of Kedar. For our British Church is herein blessed beyond this of Corinth, that she neither hears the Gentiles to question, nor the Jews to blaspheme her Saviour. we all here accord in that one Halelluj●h, Praise, and Honour, and Glory, and Renown, and Power be unto him that sits on the Throne, and to the Lamb for evermore.  
But yet (in too true a sense) we want not them without, men which owe their birth to the Womb of this Church, and yet now they scorn to call her Mother, Recusants in the hearts of our chiefest Cities. Nemo tam propè procúlque nobis. The Grecians at Constantinople live not so far from us, as these men do in England.  
There are too, who separate upon more slight pretences, because (I think) our Church consists of Men: for, sure, their strict profession must have us all turned Angel●. You see our state, as the lily among the Thorns, so should our Church bear herself amidst these oppositions. Corinth had I●wes and Gentiles, whose conversation did (no doubt) pierce her soul; and yet she must be inoffensive, her flower must still remain smooth and harmless: so we have those too, who will needs be without, and to these we sh●ll perform what S. Paul injoins us, if (with the L●lly) the scent of our Doctrine remain still sweet▪ and our lives be kept white and innocent.  
But are we not condemned already? It seems by our Opposites, that we give sca●dall, and that we give Offence. We teach (say they) that God is the Author of sin, and their fat cares are prick● with this sharp blasphemy. Do we t●ach it? but where, I wonder? in what place? in what Author? you see, if the lily will bear no Thorns▪ these men can sow them on. If our Church can give no scandal, yet they'll▪ make her to do it. Yea, this is Ro●es choicest Art, fir●t to ●eign us Her●ticks, and then to rail at us. But yet, they learned this cunning from the Gentiles; for just thus (saith Minutius) did they deal with the primitive Christians: Obstruunt pectora, ut ante nos incipiant homines odisse, quàm nôsse. They possess men's minds with forgeries, that they may make their Hate to prevent their knowle●ge, that men may learn to detest and abhor us, before they know what we are. Nor yet do they here cease to quarrel: our scandals (it seems) are yet more numerous. It offends them that we hold Faith to be a strict personal confidence: that we say, A man may sometimes be sure of his salvation. It troubles them that we allow not freewill to be a main Agent when we are first converted; and they endure not to hear, when we deny Works to be meritorious. In the 8 of Saint Matthew (where our Saviour taught the abrogation of Jewish Ceremonies, and that the worst Meats could not de●ile us) the Text intimates, the Pharis●es were ●ffen●ed; nay, and his Disciples from hence seem to intre●t his silence. Master, seest thou not t●at th●y are ●ffended? But did our Saviour regard it? Let them alone (saith he) They are blind leaders of the blind. Christ meant to teach us, when men grow discontented at the Truth itself, the offence is taken only, not given; and they be said then, rather to make, then to receive a scandal.  
But yet, is it Rome that cavils? will that See censure, as if she meant to call our Doctrine Scandalous? Hypocrite! Let her first cast out the beams out of her own eyes, and so perhaps those things which in ours are thought Motes, s●ee'l then account for ornaments. In her, there is murdering of Princes maintained by Mariana, equivocation by Cardinal Tolet, and some other Casuists; Dispensations and prices upon Remission of sins; Inprimis for Adultery so much, Item for Sodomy so much; it is urged by their own Espansaeus upon the first of Titus from the Book call●d Camer. Apost. Desperate conclusions! plain enough in their Writings, and yet made more legible by the bloody Commentaries of their detestable attempts, witness the death of the late King of France, and Garnets Examination in England.  
But I leave her: they are not her crimes that can make us innocent. Our Doctrine may soon be cleared; but these take offence at our bad lives too, and both sorts of opposites appear most eager in this hot pursuit: Bellarmine proclaims it openly; With the catholics (saith he) there are some wicked; but not one good among the Protestants: in his 13 Chapter de Not. Eccl. Indeed our answer to this may be a smile; and let it suffice the Jesuite, that we now know his Faith by his Charity; 'tis magna proposito, sed nimiùm audax (saith their wandering Spalatensis.) The Cardinal (by his place perhaps) did there speak big indeed, but yet, 'twas very rashly: and (for aught I know) he hath not yet recaled it.  
He that reads S. Bernard to Eugenius, or Petrarch, or Mantuan, would wonder the Divines of Rome should grow so censorious, since ●hey have so displayed the foul abominations of that impious City, that I am sure the Scripture scarce speaks worse of Sodom.  
I dare not call Sanctity of life a true note of th●Church; for than Plato, when he had feigned a Common●wealth had almost feigned a Church too: but yet I am sure it is a Duty▪ ●and concerns thi● place no less (nay perhaps more) than Corinth. She had a Church (Christian indeed) but 'twas corrupt: it had abuses in the H. Eucharist, and doubts too about the Resurrection. But we profess our Faith reformed, and what shall we answer, when men demand, show us this Faith by your Works? 'Tis easy to say▪ the belief is reformed, but show it in your manners. For, do not they live in the midst of ignorance, whose works are works of darkness? If our People remain still profane, our Gentry Luxurious, and our Clergy careless: If our Devotions be grown so cold, that they scarce afford either alms to others, or Prayers to our selves: If our poor yet pine before us, and our wealthy become most maliciously covetous, possident ad hoc taentum, ne possidere ●lteri liceat, as S. Cyprian speaks in his second Epistle, they grow rich for spite, and hoard up the fruits of the Earth, not so much that they may fee●themselves, as that they may starve others: If corruption bear Rule in our Courts of Justice, & inter leges docetur, quod Legibus int●rdicitur (as the same Father speaks in his Book de Spectac.) and men learn crimes from those that profess the Law themselv●s: If Felix blush not to turn Tertullus, and (rather than Saint Paul shall evict a cause) a judge will be an Orator: If our Trades be grown to Cozenage, and he accounted the best bred Artisan, that knows to cheat most smoothly: if our streets still smell of Sur●ets and our whole Land mourn for the Riot of her People: Say, gives not this scandal to those without? will not they deride our Faith, which bears no better manners? I hope far otherwise. But if these things be so, may we not then take up those words of Aeschines, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, we are borne the Paradox and Riddle of our Times, A Reformed Church without a Reformation?  
Know (Beloved) to win those who now scorn our Communion, not so much our Tongues, as each of our Lives must Preach. They'll not hear us speak, to wh●m yet the sound of our good works will prove most shrill and audible. Your strict, upright carriage will teach them how pure our Doctrine is. Thus may you turn each place into a Temple, your Examples will be for Sermons; and so (un●wares) these men will be at Church, in ●espite of their Recusancy. But if Charity hath not, as yet, wrought in you such tenderness of heart, as to regard Jews and Gentiles, yet forbear notorious offences at least, in favour of the Church of God; the second part of this application, N●t to the Church of God.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in my Tex●▪ S. Paul might (with more ease) have said, Neither to the Jews nor Gentiles▪ n●r to the Christians. why these words [Neither to the Church of God?] He meant sure, to add some strong persuasion unto a Law so requisite. For see, 'tis {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a selected number; and you know, choice things must be handled with care. It is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, the choice of God; and who dares offend what he delights in? For this Churches s●ke cease from open sins; their sight is contagious, we wo●nd not our selves alone, we murder out Spe●ta●●●● Goodness (indeed) may dwell by itself, as Lot in the midst of Sodom: but Sin is far more plausible; her winning carriage will soon gain Troops, and quickly invite whole multitudes. Judas may with more ease be an Apostle alone, than a traitor without company.  
Hear this, ye Rulers of the People, whose actions are as commanding as your Authority, who by reason of your eminency in place, have as many to imitate, as obey you; let this fear you into innocency: ponder hence the weight of your future account. For their transgressions are begotten by your Examples, other men's sins increase your reckoning▪ It was Satan's masterpiece, that the Gods of the Gentiles were (for the most part) feigned Criminous, Vt vitiis hominum (saith Minutius) quaedam Authorita● p●raretur, That men might then think they sinned by Authority. For, what Pagan would not be angry or wanton, when Jupiter (his greatest god) did as well lust, as Thunder? I have said ye are God's, saith the Psalmist. Yea, Magistrates are gods▪ and therefore when their sins grow open to the World, each mean man will think●●●●●elf privileged: I said, Ye are God's, but ye shall die like men: and therefore Saint Cyprian can best forewarn you, Faenore quan●ò fuerit amplior summa dignitatis, tantò magis exigitur usura poenarum: Take heed, upon your sins God's vengeance will turn usurer, according to the Loane of your place and eminency; such interest must you pay in pain and destruction.  
Consider this too, ye that affect to sin afore a Witness, as if their testimony were as delightful, as the sin itself. You that have made yourselves Factors for Hell, and endeavour by all means possible to make a Proselyte; that ensnare tender years, and turn goodness of disposition into the confusion of him that bears it. Alas, Hos pudet non esse impudentes (as Saint Aug. has it) It makes these young ones blush, that they cannot be more impudent, and they admire to see, how well it becomes you to be wicked. Your example works not only ●pon their lives, but their opinion too: for, to see men sin so confidently, to see crimes become daily practices, makes them ●hink that sins are but mere compliments, and this dull Innocency, want of Breeding, Peritior, quò turpior judicatur (as Saint Cyprian speaks) they are in love with this your Art of sinning, and think it no less than a great commendation, to be so courtly impious. Think not to escape with this fond excuse, I entreat them not, I desire not their presence: know (Vain man) that such deeds have their Eloquence, and that those sins are more persuasive, then honest, invitations. Avoid, shun all such company, and if you will needs be wicked, yet be not scandalous.  
Nor is it enough to forbear vice only; in case of scandal; a Christian Statesman must ●oregoe his Liberty, he must be content to cast himself into bonds, that he may free his neighbour. Indeed we are a royal Priesth●od, and each here may speak it (without any note of tyranny) All things are lawful for me: but yet, in these things indifferent, we must confine ourselves to the good of others. Each man should be a Law un●o us, and we must be as well fearful to offend a Brother, as to break a commandment. All things are lawful for us▪ but all things ●re not expedient. We may do all things: yet lend an ●ar to what is here mentioned in the second Precept: Give none offence, by an uncharitable carriage in these things of indifferency.  
It is a Rule of the Canonists (and they borrowed it from their own Innocentius, lib. magnae de Vol. Ext.) In all our actions three things must be observed: Quid Liceat, Quid D●ceat, Quid Expediat: What's lawful, what Decent, and what Expedient. Our actions must not be lawful only; for he that does no more than he is bound to, is rather Wary than Good, and has learned only safe Dishonesty, how by keeping the kingdom's Laws, he may abuse her people. Non omne quod licet, etiam honestum est, saith Paulus the acute Civilian: That Pagan could distinguish between strict Law and Honesty. In rigour things may be done, which yet are neither Decent in the actor himself, nor expedient for the commonwealth. It's thus in the Church too: Many things hath God here left in their own selves indifferent: he hath therefore not forbidden them, because they may oftentimes be done with safety▪ And yet, cannot we be free, except we become injurious? Is there no way to show our own Liberty, but in our neighbour's destruction? Grant these things to be lawful, yet they may be unseemly, and shall we shame ourselves? they may be expedient too; and shall we endanger others? It is not enough to keep the first Precept, to forbear things unlawful; a Christian man must be wary too in matters of indifferency.  
But did not Christ die to free us? shall Precepts then still bind us in these slights of Ceremonies? What? shall meats and Vestments, and each gesture trouble us? If in these things we remain yet solicitous, what Jew can be more servile? Lo! see a Canaan in the midst of Egypt▪ freedom in the house of bondage; and in the ●hains of the Gospel of Christ, no less than a true Royalty. The Jews were to abstain, as well from eating those consecrated meats, as from imbruing their hands in the blood o● their Neighbours; for such things being unto them both made in themselves unlawful, these meats were as well a Crime, as the murder. But, when Christians were enjoined to abstain, it was not for any impurity in the things themselves, but lest they should give ●candall to those they lived with. They were forbidden to eat: but yet taught too, that all those meats were in th●mselves most lawful. Thus were they at the same time both free and fettered: their consciences were enlarged by▪ Knowledge, and their mouths shut up by Charity.  
For observe, our Christian liberty consists rather in that we know, then in what we do▪ If we be firmly resolved, that such things are indifferent, our freedom remains untouched, although for our outward act, we be either ruled by Decency, or else awed by scandal; though either the Prince's Sword doth command our actions, or the keys of the Church direct them. In the Civi●l Law, when a Servant received his freedom, he straight left off to be slavish to his Lord; but yet, he was still bound to be obsequious, he was tied to some few employments, and the Law calls them Opera libertorum, a Free man's services: It is so with us▪ God hath freed our souls from that old Jewish Vassalage; but yet (know this too) we must now still be dutiful. All things are lawful for us, there is our manu●ission; yet saith my Text, Give none offence, we still owe these Free-services. Nay, in such things indifferent, my Text, and the Church, and the Magistrat●, all thes● may bind the conscience, and yet the conscience be free: yet here is the difference: my Text binds immediately because 'tis Scripture: the Prince and the Church by means of Scripture, because of this, and such like Texts, Ye must be subject for conscience sak●▪ Rom. 13.  
Understand then▪ Conscience is two fold: there is a co●science of the ●hing itself, or else a co●science of our outward actions. 1. For the things, neither doth my Text attempt● it, nor can any human power make that in itself unlawful, which God hath left for indifferent. Meats offered up to Idols may be forbidden indeed but yet they are not unlawful. My Text (I grant) prohibits their use; but yet it turns not their nature. Nor can the Laws of the Church make a Corinthian conceive as bad of these meats, as of Adultery. 'tis this first conscience, this free opinion▪ wherein dwells Christian liberty, and 'tis therefore a gift most fit for God, because no man can alter it. 2. For our outward acts, these may be limited▪ and in them, we are bound in conscience, as to keep my Text, so to observe Authority, Give none offence▪ by eating things offered up to Idols: what Corinthian, whose hands were not bound by the strict tye of this most solemn precept? Nay, this Law did bind his conscience too, yet was his conscience free, because he was taught to abstain, not so much from the meats themselve●, as (in them) from offences▪ he learned to forbear (not in a I●wish slavery▪ as if those meats were in themselves impure, but) in a Christian, tender respect, because they were then found scandalous. You see here, this Precep● binds our Consciences, and yet preserves our Liberty in things indifferent; it enjoins a duty, and yet implies no bondage. I thus leave it: and now take up this Application:  
Give no offence in matters of indifferency, n●ither to the Jews nor to the Gentiles. Doth then the gospel take care of Jews? and shall Gentiles find respect among these Christian precepts? Here is Charity most proper to our Faith, that can first love her Enemies, and make pious mention of Jews and Gentiles, before it name God's own Church. It seems in the conversion of these Aliens, it is not enough to pray for them: no, nor to preach alone: ceremonies must be employed too in this most Christian assault▪ that what we cannot ●ffect by strength, we may, at least, work ●y stratagem. This was S. Paul's own Art, when he meant to vanquish the unbelieving Jews under our Lord's dominion. He prayeth for them, My heart's desire and Prayer to God for Israel, is, That they may be saved, Rom. 10. And he Preaches too at Iconium, and Jerusalem, and Rome, as you may read in S. Luke's History. These Batteries may fail, and therefore he tries one Engine more: In indifferences, To the Jews, (saith he) I became a Jew, that I might win the Jews (in the 9 of this Epistle, verse 2.) S. Paul attempts both Nations: At Jerusalem he abstai from meats, he vows and purifies, no Jew seems more levitical: But, in Greece, all things are lawful for him: an Epicure may go beyond him in Gluttony, but yet no man in freedom. This practised soldier did truly apprehend, that the Gentiles were as well to be won by a careless carriage, a● the Jews by his Austerity. Nay, the whole Church was taught this policy, to yield in ceremonies, that she might gain in Faith. For it was a Canon in that first Christian council: They must abstain from meats offered up to Idols, from blood▪ from things strangled, &c. in the 15. of the Acts. It was the only way to make the Jews accept our Faith, because it embraced their Manners.  
What ●qual eye hence, descries not the Christian course of our first Reformation? We had to deal with neither Jews nor Gentiles, but yet with a Church so corrupted, that it was not so much a Church as corruption. It was indeed, and is most foully blemi●ht, most mortally deformed; but yet may deserve the same respect, that these gross strangers did. We owe (at least) so much to Rome's Votaries, as the first Church paid to the Jew, ●nd to the Gentiles▪ What marvel then, if we reform, and so use her Liturgy? if we fi●st rectify, and then keep her Ceremonies? see here, S. Paul (with the Jews) commands to abstain from meats, yet it was for no Jewish reason. We may yet keep Roman indiff●rences, if we leave Rome's opinions. For, though the Body of her Faith be sick, yet may her Garments be com●ly: nay, that Church may be dead in her clo●ths, and yet her clothes not infected.  
But violently to scorn old Rites, to reject all Ceremonies, therefore only because they are now worn at Rome, must not this needs give scandal? Will not they hence think our Zeal but Malice, our Reformation Enmity, and that we desire not so much to be in the Truth, as to be in Opposition? Many err, saith Calvin (yea, they are Calvins' own words) many now err by indiscretion in Ceremonies, Videas quosdam quibus sua Libertas non videtur consistere, nisi per esum carnium Die Veneris, in ejus possessionem venerint (it is in the 3. of his Institut. the 9 Cap.) Many (saith he) think themselves not Lords of their Christian Liberty, unless they take poss●ssion of it, by eating ●lesh on a Friday. I hope this place affords none such; you can content yourselves with a more modest freedom▪ and have learned with them, at least to forbear too when meats may be scandalous. Here is none (I hope) that do purposely affect to F●ast and to revel upon those days of Fasting. You know, that such are rather lawless than ●ree, a●d by their ostentation of Liberty▪ do give notice only, what slaves they are to their ill-tempered zeal.  
Had S. Paul been of some men's opinions, he should have said rather, Give offence to the Jews: for their only way was, to cure a Church by complete opposition. If a stick (saith Cartwright) be crooked, i● must be bent as much the other way, that it may (at length) gain straightness. Since Rome hath been too full of Ceremonies, our only care is, to have none at all. A wooden Rule! fitter for the Workmen at L●baenon, than the Priests of the Sanctuary▪ (unless perhaps their Priests be workmen) But, keep the Allegory: It seems, they have bent the stick, and 'tis now the other way as crooked as before. If they intend to make all straight (by their own confession) they must lose their hands, and from hence they may learn to commend our Church. Before, we are straight already; but why should England be so crooked backwards, ●ince the most strict Reformer● have been content to keep some Romish Ceremonies? In Geneva they use Godfathers in baptism, and unleavened Bread at the Supper of the Lord; yea, Rome's own Wafer-Cakes. Should our Church have given entertainment to such questioned Ceremonies, what divisions would have ensued? What great thoughts of heart? Reuben (one Tribe) would have controlled all Israel, though Deborah (the Church itself) should have excused it, though Barack and all her Champions should have grown valiant in her defence. Yet, take heed Reuben; to scorn a Mothers-Authority, is as well rebellious, as to impair a father's honour; and for this offence, thou mayst justly be barred of all Dignity.  
Nor did we choose those Rites only bec●use Rome approved them (I would not that ye should so conceit me) no, they are Ancient; and so as well ours, as theirs: They are Decent, in affording Garments fit for our faith's own wearing: They are Expedient too, and serve as expressions of our zeal, and helps to Devotion. So that, in the choice of these our Rites, respect was had, not to the Jews alone and to the Gentiles, that is, to those who will needs be without; but to the Sons of this our Mother, but to the Church of God: which is the second part of this last Application, Nor to the Church of God.  
And sure she deserves respect: For, our Church is not (as some pretend) (I know not whether with more hate or folly) grown o'er with Rust; not so, but (with the Eagle) she hath renewed her age; she is ve●y ancient, but yet young in Beauty: and ●aving worn out the wrinkles of Error and Corruption, she's now again grown primitive. A Church become so famous for her Faith▪ that foreign parts entreat her Communion, as a more special favour, an Estern Patriarch, and an Asian Bishop. I have seen their Letters (saith C●saubon●) to our most Reverend Metropolitan (it is in his Epistle to the King before his Exercit.) that Learned Frenchman doth there further profess, That no Church comes nearer to the first, than this of ours▪ and that ever they who do e●vy her felicity, do praise her moderation: bucers words may deserve your attention (they are in his Discourse upon our Common Prayer book, written at the entreaty of Archbishop Cranmer) So soon (saith he) as I underst●od the English liturgy, I gave thanks to God, by whos● grace your Ceremonies we●e b●come so purely performed; for there I found nothing▪ but either borrowed from the Word of God, or (at least) what did not oppose it, if it be t●ken in a fair construction.  
Shall our Church gain this respect from strangers, and will we (her own Sons) offend her? Are they within the Curtains of her own Tent, that can first neglect her Rites, and then scorn at her Censures? A scandal in an high degree! It offends those that are weak in the Church, and makes them to suspect our Doctrine itself, to see our Rites so questionable: It abuses the good that are obedient, and makes some imagine, th●t their filial conscience is nothing else, but a time-serving policy: It hinders the strong too, and consumes their time, to recall a wilful son, which should be spent to gain a foreign Enemy. But, I see 'tis with the Church, as with our Saviour: He is neglected at home, and yet from the East men come to reverence him: and, for our Liturgy, 'tis sure with the prophet's works, as with their persons, They are not without ●onour, save in their own country, and amongst their own people.  
Some there are indeed, who still cry out of Weakness, who sit not easy, though on their mother's Knees. They complain, her clothes do offend their tender eyes, her Rites (they say) are scandalous, and they must be relieved by that Text in S. Paul: If meat offend my Brother, I will eat no ●lesh while I live, that I may not offend my Brother. It follows then, that for thei● weak sakes, we must forbear these ceremonies. But is the reason the same? To eat, is a private action in common converse, wherein each man is true Lord of himself, he may command his actions, and therefore (in this case) to use connivences is still to be thought most commendable; nay, S. Paul's Example hath bound us to do it. But, we speak of actions public, solemnly designed for our Religious Meetings, actions enjoined by laws, and approved by the far more, which is the Rule of laws.  
And must statutes be altered upon the suggestion of each private subject? or Cannons, upon the unresolved thoughts of each Private voluntary? this course would soon bring a kingdom to ruin, and a Church into confusion. Should we give such content to these few that dislike, we should displease multitudes that approve our Ceremonies; and so, instead of a pretended slight offence, we should run ourselves upon a true gross scandal. Those who cry out so much, Their weakness is offended, should be mindful of this our Precept too, Give ye none offence to the whole Church of God.  
But, these weak men, when mean they to grow strong? Si nunquam grandescunt, non Lacte, sed Aceto educatos fuisse certum est, (saith Calvin upon the like occasion, in the place I quoted) If these will grow no stronger, its apparent, they were still nursed, not with milk, but with Vinigar. Good satirists! instead of drinking in the Christian faith, they suck nought but Invectives. Let these men hear Peter Martyr speak: Non semper, &c. We must not always (saith that worthy Dr. of our first Reformation) yield to the weak in things indifferent, but so long only, till they have been perfectly instructed; if yet they stagger, their infirmity deserves no further respect: ('tis in his Loc. Com. 2. lib. 4. cap. 32.) And it is plain, that these have had Time and means to learn that these things are indifferent; and will they neglect, or (rather) refuse instruction? If they neglect it, then that of the Civilian holds: Data culpa aequiparatur dolo: There is guilt in this gross negligence. And if they refuse it, the Casuists agree, that in this case, Scandalum pusillorum fit Pharisaeorum, when men will not hear, their infirmities turn pure malice, and of weak Christians they become stout Pharisees, and then we are taught to offend such men from our Lord's own Example.  
But, while I endeavour to follow my Text, I do mistake my Auditors. The words enjoin me to speak of this subject, although (I presume) 'tis in this place less necessary. If any here be weak indeed, Sanari potius, quam oppug●ari volo, (as Saint Aug. speaks of the Manichees) I desire to cure rather than to oppose him. Sure, the greatest fault lies in our own Tribe, who had rather be factious then poor; and will choose sooner to Please the itching ears of some liberal people, then to advance this our cause of the Church of God. It comes from these unworthy Levites, who sell their Tongues to speak like Micah (their good Master) and can be content to tear the Church-Garments, so they go whole themselves.  
But would you know how to direct your Carriage in these things indifferent? Saint Ambrose givs you a Rule, (and him Saint Augustine did still ●ccount for an Oracle:) Ad quam forte Ecclesiam veneris, ejus morem serva▪ si cuiquam ●on vis esse scandalo, nec quenquam tibi. ('tis in his 118. Epistle) Keep still the ceremonies of the Church you live in, if you desire neither to give a scandal, nor to take it. A direction grounded (sure ●) upon Saint Paul's own practice, who (you see) could both eat at Corinth, and yet abstain a●Ierusalem: and Saint Ambrose followed him, On Saturday (saith he) I ●ate at Mi●laine, because 'tis there the custom; but I fast at Rome, for that great City doth use another ceremony. So Monica (Saint Agustins' pious Mother) on Saturdays did fast in Africa, and yet still eat at Milan▪ as you may see it in the same Epistle. I'll add but one more of Calvin, (as Baza relates it in his life) who at the supper of the Lord did always communicate with common bread at Stratsbourg; and yet he still used wafers at Geneva. And let the same mind be in you; so shall ye perform what is here enjoined, and neither give scandal to the Church itself, nor yet offence to your own opinions; so the God of Peace and of Truth shall be with you, the blessings of Truth upon your Faith, and peace upon your Actions.  
Here then is Corinth made your Example, a Church that's truly militant, that's besieged with the Tents of the Jews, and Legions of the Gentiles? the laws of her warfare are ●●range; she is bound to fight with her opposites, and yet she must not offend them; nay, she loseth the field, if she destroy her enemies; She is to give no scandal, neither in unlawful things, nor matters of indifferency, neither in sins, nor in ceremonies. Innocency must guide her life, and Charity her Carriage. The end of the war is peace, that Christians may agree among themselves, and Jews and ●entiles may be the Church of God.  
You see now a Precedent, be ye now followers of it: be firm in the faith, and then (as much as in you is) have peace with all men. Give no just offence in unlawful things, let not your sins make your lives scandalous; and in things indifferent, let not your scandals make you sinful; let your conversation be still found spotless, and your whole carriage charitable, that they who will needs be without our Church, may still be too without an Apology. And Thou O (Three and yet one) God unite our great distractions; take the veil from the eyes of the Jews, and blindness from the Gentiles: Teach the Errors of our Time to submit to the Truth, and Factions to thy peace; that so there may be one Sheep-fold and one shepherd, that all may be one Church of God, under one Son of God: and then Come Lord Jesus, come quickly. Amen. Amen.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}   

A SERMON Preached on EASTER Day,  
The Text. S. MATTH. 28.6. Come, see the place where the Lord lay▪  
THE powers of the Grave are shaken, and now Death itself is become mortal. She seemed to take a ●oile from some former assaults, as when Eliah restored the widows son, &c. but these again being led captive in the bonds of corruption, were no abatement, but luster to her strength; for opposition adds glory to a Conqueror. Only now she received a fatal overthrow. Christ can die no more: and in his Resurrection all Mankind becomes victorious. She met with an Adam here too: one, whose goodness was as diffusive, as the first man's sin: In him we all Died; in this we all Live again; He was the Author of her strength; this, of her destruction.  
And i● not all yet finished? Christ hath ●vercom Death; and remains there any enemy beyond the last? yes, the strangeness of the Victory hath raised a new war; and now mankind is as mortally threatenned by infidelity, as formerly by Death▪ Olim vitio nunc remedio laborat: The Remedy is so admirable, that it confounds the patient and makes health itself appear as fabulous.  
Christ is Risen: But who knows? who believes it? The Disciples remember not what was so often foretold, but are as ready to forget their Master's words, as (before) to forsake his Person. The Woman (more officious than faithful) prepares Spices and sweet odours, compliments 〈◊〉 for his funeral, but not his Resurrection. Their Ceremonious piety hath brought them to the Sepulchre, and there (inst●ad of a corpse) they find an Ang●ll.  
Heaven had now dispatched a Champion, who was to encounter with their unbelieving thoughts, and that with such a winged diligence, that he makes answer before he be questioned, I know ye seek Jesus; believe me, He is Risen; or else believe him, He is Risen as he said; If your distrust remains yet unsatisfied, behold a further testimony; my strength hath removed the stone, my countenance the Watchmen.  Now, come and see the place. 
The Grave itself is become an Evangelist, and seems to speak without an Epitaph. Ipsa evidentia vox est, saith S. Austin: It is so evident a token of Christ's rising from the dead, that it turns vocal: Each circumstance is articulate, and seems both to challenge, and to constrain belief. Siste gradum viator, and see more in an empty S●pulchre, than when the corpse was in it. For, those things, which before were but the ensigns of Death, are now become the Trophies of the Resurrection. Come, see the Nap●in that bound his head, the clothes which enwrapped the sacred body, and then smile at the Jewish purchases, who (as if sin were the only merchan●dise) buy Treason of Judas, Forgery of the watchmen: They must report, ●hat The Disciples have stolen him away▪  
But say then, what mean these L●nnen clothes? is it possible they would leave them behind? In the midst of so many soldiers, dare they now stay to unwind him, who before did scarce dare to follow him? Thefts are still done in haste, and do as much hate delay, as light itself. Ask your own Barabbas, if he purpose to steal a jewel, will he stay to unfold the paper i● lieth in? The difficulty here was far greater; these clothes were spread with Myrrh, than which no ●itch is more tenacious, it glewes clothes to the body. Suppo●e the Disciples should attempt to unwrap him (for Nicodemus his cost had made the body much heavier) yet they would soon leave that which they found extreme difficult, and choose rather to undergo the trouble of a greater burden, then to adventure the hazard of a longer delay. Look yet with a more curious eye, the Napkin is wrapped up by it self in ● place: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (the Text saith) It was wrapped up with diligence. Say, Jew, would the Disciples stay too, that they might leave the Grave-cloaths handsome? or was this circumstance brought forth by hap only? They are both equally credible, that either these men should be so grossly simple, or that chance itself should become industrious.  
You see▪ the Grave hath filled her mouth with Arguments, and is become as apt to Teach▪ (as before) to devour. The Cloath●, the Myrrh, the N●pkin, do not more evidently witness that he was once dead, than now that He is risen again. Their silent eloquence is able to convince the most spiteful Jew, much more these women, and the Disciples too.  
My Text th●n (in general) hath proved a Resurrection: A part, it affords thus much variety: 

1 An Action entreated, shall I say, or enjoined? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Come and see.  
2. The Object; (before) a spectacle of mortality, but (now) o● power, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman},    
The place.  
The Grave (you hear) is described by a Periphrasis; and where the Text is pleased to expatiate, each word must needs be doctrinal.  
Consider then with me: 

1. The Sepulchre itself; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The place  
2. The Person included, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Lord.  
3. The time of his abode, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Lord did lie there, Com● and see.    
There is nothing more injurious to the Power of God, than not to know his Power. For it is true what Minutius hath observed: Non minoris est sceleris D●um ignorare, quam laeder●. Because he that knows not the might of his Creator, must needs rob him of that glory he deserves by it. To prevent so great a sin, God hath showed himself no less ready to manifest, then to use his power.  
1. He hath given us his scriptures (the most faithful Commentaries both of his strength and Wisdom) and lest that unbelief should keep us still worse than ignorant, he makes itself its Agent; that so, by the testimony of so familiar an In●ormer, his Word may appear as full of probability, as salvation. He might have done by Christ as he did by Moses, both have interred his corpse, and hid his Sepulchre; nor yet could the Disciples than have challenged him of concealing the Truth. They had variety of Prophecies, their Masters own word, confirmed by so many miracles, all jointly witnessing, That it behooved Christ to suffer, and to rise again the Third day. Yet such were the Riches of his goodness, that he vouchsafed a more apparent testimony. This Angel calls their eyes as Iudge●, and the Grave gives in so clear an evidence▪ that neither Hatred nor Art can avoid it. Do distracted thoughts prevent thy Faith, and (in despite of Scripture) make thee almost deny? Then, come and see,  
2 The heavens declare the glory of God▪ ●nd the Firmament showeth his handy work. Sicut & vocibus, ita et rebus Prophetatum est, (saith Turtullian:) He hath made each Creature a Prophecy, and this Article of the Resurrection as legible in the least herb, as in the Word itself: Had the Athenians as well employed their Eyes to discover Truth, as their ears to receive Novelties, the Resurrection might have found more serious entertainment. For, throughout the whole Frame of Nature, what more visible▪  
Come and ●●e (Philosophers▪) Flower● fade and live▪ again; Seeds are not quick●ned, ●xcept they die, and their destruction is the chief cause of their continuance: Dies in noctem moritur, (as the s●me Tertullian speaks) Each night is the last day●s funeral: and than what is the Morning but a Resurrection? Is it not a shame for Athens, that Rome should afford more subtle Naturalists? For, S●neca did there find out this very observation, and from his sight concludes, Mors intermittit vitam, non eripit; venie● it●rum, qui nos in lucem reponet, di●s: ('tis in the later part of his 36. Epistle) Death is an intermission only, no loss of life; there shall come a day of Restauration, and th●se eyes shall enjoy their former light. With how settled a countenance, would this man have hearkened to the Resurrection of the dead, whom sight itself had made thus Orthodox.  
'tis true then, sensible speculations may serve as h●lps to Faith, and have their uses as well in the school of Christ, as in that of Nature. For Religion admits ●o Sceptick●. She is indeed a Mistress to sense, but not an Enemy. Let Rome re●ounce her eyes, and call the Host the ●ery Body of Christ, when yet she sees ●ought but Bread. We find no such di●ection: For, what? shall we leave off to See▪ that we may Believe? or to be Men, that we may become Christians? We grant, Religion to be above our Nature, but yet not against it: She may Exceed, (we confess) but not contradict our Senses. For, look here, these two are ●t perfect unity: The Angel joineth God's word and our Senses together, and that to the proof of a divine conclusion: He is Risen, as he said: and yet, Come and see too. For it is the same God of Peace, who is the Author both of our Faith & Sight; and who dares say, that his works are at variance? Had our eyes been stark blind in these outsides of Religion, Christ had not so often appealed to a de●eitfull testimony: Go tell John what ye have heard a●d seen, Matt. 11. Handle me and see, a spirit hath not flesh and bones as ye see me have, Luk. 24. You hear, he himself employs sense in many Articles, as first to confirm his Office, and then his Resurrection.  
Not that I maintain these meaner faculties to be either the author, or Rule of Faith. No we must Believe more than we See, and our Faith must issue from a higher fountain; otherwise we may know perhaps, but we cannot Believe. For this virtue is still Royally descended, and acknowledgeth no father under a Deity. Senc●, indeed, may beget Knowl●dg (and that in a most eminent and high degree) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith the Philosopher: proofs of sense command our assent: A Demonstration may be more artificial perhaps, yet not more powerful: but Faith proceeds from the inward operations of the Holy Ghost, and relies only upon the Scriptures Authority; yet must we understand what Valentia hath observed: S●nse may concur with Faith; and so may the same object be both known● and believed; and the rather believed, because it is known. Simeon might both See and believ● the Messiah? and the rather Believe, because he ●aw him. As the meat may nourish, though not beget a man; so sense may confirm our Faith▪ though not produc● it. And therefore that Text in S. John [Because thou hast seen me Thomas thou hast believed] Calvin doth thus interpret: Non quòd solo aspectu adductus est Thamas, ut creder●t; sed quòd expergefactus. This Disciple had before received the Mysteries of salvation; only the storm● of the late troubles had laid his belief asleep. 'tis one thing then, to beget Faith; another to awaken Faith: this may come from our eyes perhaps, that from the Word alone.  
Again, is it true of sense only as if that brutish faculty were of itself able to confirm our belief? No, 'tis, Ego animus (as S. Aug. speaks) per sensus corporis mei: 'Tis I, my soul, but yet not without my senses. Quae per naturalem rationem innotescunt (saith Thomas) non sunt Articuli Fidei, sed praeambula ad Articulos: human helps are but preparations to Religion, and beget rather Introductions of Faith than Articles. To behold this goodly fabric of the Wo●ld, may soon force a Pagan to confess, that there is a Deity. But to know, that this God is both Three and One; or, that of these Three, One was incarnate; here nature is blind, and requires help from a clearer light. Or (that I may instance in our own circumstances) to see the Grave open, the Earth trembling▪ the Angels attending, did (no doubt) persuade the Watchmen themselves, that Christ was Risen: But to believ● that he rose both God and Man, o● that his Resurrection was the cause o● ours; this proceeds from the spirit alone, who only can enlighten them that sit i● darkness. In a word, our domestic abilities may (some way) prepare us to entertain●Faith; when 'tis received, they may (perhaps) confirm, or awaken it: but we must confess the Author of it to be the Holy Ghost alone, and the Word his Instrument.  
Notwithstanding, where thou may●t use their help, neglect not the benefits of such outward testimonies. For, though Faith come by Hearing, yet let Christians be Spectators too, and learn as well to see God in his Works as to Believe him in his Scriptures. Know, that he who made thine Eyes as well as thy soul, exacts a tribute, no less from thy S●nse then from thy Reason. These lower powers were made for his glory; and when they are employed to viler ends, remember, that thou dost not more abu●e thy self, then wrong thy Maker. Religion hath use even of these faculties: For, He (who doth nothing in vain) that he might manifest the Truth of his glorious Resurrection, took order, that his Disciples should enjoy the ●enefit of a sensible assurance; and there●ore, besides his Word, he left his Sepulchre, ●hich is my second part.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The place.  
To describe the Sepulchre by our mo●ern relations, might injure your atten●ion. For I should show you a Tomb (indeed) full of state and Beauty: but yet, 'tis ●carce The place where the Lord lay; because Art hath gone beyond her Commission, and (almost) abolished Nature, instead of adorning it. So that, when I read the Sepulchre described with such magnificence; methinks it stands like a Grave Matron in a loose Attire, who may win thereby more eyes Perhaps, but not more respect. How it is beautified with the purest Marble, hanged round with burning Tapers, and the like, I purposely omit: choosing rather to insist upon those circumstances which the Text delivers. For we shall find more true state in that first simplicity; and perceive that we need not require more helps of Art, to make the Grave see me Glorious.  
'twas made by Joseph of Arimathea (one who wanted neither wealth nor honour; for he is called by my Evangelist, A Rich man: and by S. Mark, an honourable Counsellor) he caused it to be hewn● out for his own use. It seems, it should as well teach him to die, as receive him when he was D●ceased. How our Saviour got possession, S. Ioh● hath told us (in the last verse of his 19 chapter.) There laid they Jesus therefore, because of the Jews preparation day, for the Passeover was nigh at hand. It seems, had their Sabbath been more remote, the Disciples had not here interred him: but it was so ordered by a higher hand, that as Malice had provided his Death, so Conscience should a Sepulchre. The Cross had put an end to all shame and disgrace, when he himself pronounced the Epilogue, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, It is finished: His Glory was now to enter, and (in despite of the powers of Death) his first honour must be the Grave itself. He must be buried like a Prince, although he die like a Malefactor. For so we read, his funeral was attended by Nobles, Nicodemus a Ruler of the Jews, Joseph a Senator; his corpse enclosed and enwrapped in a costly composition. Myrrh to perfume▪ Aloes to preserve it, and then laid in a new Tomb, hewn out of a Rock, ●Monument therefore the fuller of honour, because so durable.  
Sure now (if ever) did this place deserve a Religious Worship, when these goodly Ceremonies were so lately performed: and yet, 'tis the voice of an Angel: Come see only; but not adore it. No, such superstition is of a later birth, and so far from his angel's patronage, that Men are scarce so bad as to defend it: For, Bellarmine speaks in this point, as Bassianus did when he had slain his Brother Geta, Intelligi mavult, quam audiri: He is still willing that such relics should be worshipped, and yet it stands not with his Art plainly to say so; lest while he instructs his fri●nds, he might Perhaps give advantage to his Enemies.  
But how gross the Romish practice is, let that of Danaeus testify of his own countrymen (the fountain of Monks) who in their public Liturgies did insert this Petition: Sancte Sudari, ora pro nobis▪ Holy Napkin, pray for us. If they did this Worship to the cloth only, that bound our Saviou●s head, how (think you) would they have adored the Sepulchre? a substance sure fitter to make a God of▪ because of a more lasting Nature, and therefore would more resemble an Eternity? But pe●haps they quarrel with mine Author: if so, they may consult their own Breviaries, where they shall find a solem● Prayer to the very same relic, only i● another respect; namely, to the print ●f Christ's Visage, which (they say) was ●e● in the Napkin: nay, and that Prayer penned by a Pope too, (John the 22.) with a promise of a 10000 days' pardon to all that repeated it. The Booke● saw, seemed Ancient, and the rubrics were English▪ I might remember you of many such orisons, from the testimony of their own Authorities, did I not think these vain superstitions, as unfit for your ears, as for your imitation.  
That relics are to be honoured with a Divine Worship, the Car●inall denies in words, when yet indeed, he doth but sophisticate. For, throughout the passage of his whole discourse, he still intimates, that The respect we give, must be Religious, and more than Civil. what's this, but to be learnedly sacrilegious? to rob God of his honour, and then to blind men with a fond distinction? For, if it be more than human, it must needs take part of that Worship, which he calls Divine; and so he takes ●hat is due to the living God, that he may superstitiously add respect to these dead Remembraces.  
But the Grave must be honoured: For, so 'tis written (say the Jesuits) isaiah 11.10. There shall be a root of Jesse, to it shall the Gentiles seek, and (as the Vulgar reads it) His Sepulchre shall be glorious. The word is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Quievit. It signifies, a place of abode, wherein we delight, as well as rest: not a Grave then, properly, for there may be rest indeed▪ bu● yet not delight. The Septuagint agree with our Translation, and render it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Rest; Pagnin and Vatablus, Requies; whereupon the most sound Interpreters expound it, not of the Grave, but the Church of Christ, according to the Psalm 132. There shall be my rest for ever: Here will I dwell, for I have a delight therein. But grant, that the word may sign●fie a Sepulchre; must it then needs be Worshipped because it is called Glorious? A good Apology for Idolaters! for ye know, it is also written, There is one Glory of the sun, and another of the moon, 1 Cor. 15.  
I conclude then of these superstitious Votaries, what in like case was falsely objected to the elder Christians by that Pagan in Min●tius: Id clount, quod merentur: Their devotions are a direction to justice, and show, they deserv● a Grav●, that worship it.  
Nor may we approve of their ungrounded zeal, who are not content, that God hath made this life a pilgrimage, except they make it so too; as if this angel's words had been as proper to these times, as to that of the Resurrection, Come, see the place. But a weak understanding may descry a difference, and perceive that the Grave hath now quite lost her former eloquence. Indeed, it once stood as a Book open, wherein it pleased Almighty God to impress the visible Characters of his son's Resurrection, but now the chief leaves are perished. For (as I showed you) this Truth was written in the Linen-cloaths; so that now it may almost be said of this testimony, as before of Christ himself, Surrexit, non est hic: that's gone too, for it is not here. whence Gregory Nyssen hath confessed ingeniously, that he returned from the Sepulchre, the very same man he came, without any, either abatament or increase of Faith, ('tis in his Oration, Of them that go to see Jerusalem.) And (indeed) what needs so painful, & so dangerous an Expedition? For, Faith hath her eyes too, and (as the case now stands) The best way to see the Sepulchre is to believe the Gospel: a Truth able to supply what either Art hath altered, or Malice defaced. What needs that place inflame devotion? his heart's of stone, that melts not to think upon the Grave; and he is worse than dull, who then frames not as many pious thoughts, as he here reads circumstances.  
Christian, believest thou the Scriptures? I know thou belivest: Come, see the place▪ where thy Lord was laid. Consider, his dead corpse were there once enclosed; and than think, they were thy sins that slew him. The nails had no power to pierce, nor the spear to wound him, had not they been sharpened by thy transgressions. 'Twas the Stoics meditation upon an earthquake only: Ingens mortalitatis solatium est▪ Terram quandoque videre mortalem: 'tis a strong comfort against the fear of mortality, to think▪ that the Earth itself may become mortal. But I show you a more weighty encouragement: 'tis a small thing to have the Earth a Partner; behold, here he lay dead, who was Lord both of Heaven and Earth. Remember, the Grave▪ lay ordered in a Princely fashion; it was the first honour which ere the world did thy Saviour; it was to teach thee, that Death is the beginning of thy chiefest Glory; that thou mightest hence learn to neglect this Conqueror, and rather to embrace thy captivity, then to fear it, For, it is thy advantage to lose: and thine only way to triumph, is to be overthrown. Dost thou think it disgraceful, that this Place shows thy Saviour was once mortal? or seemed he then overcome, when he here lay buried? my Text informs otherwise: He reigned even in the arms of Death, and was the Lord, though in his Sepulchre: which is my third part, The Person enclosed, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he was still the Lord.  
What? Dead, and yet the Lord too! did his power outlive his life? or could he then rule others, when he had lost himself? If he yet lived, why did they then entomb him? if he was vanquished by the Powers of the Grave, how was he still the Lord? Why thus: Because his corpse was then personally conjoined with his Divinity; for so inseparable was the hypostatical union, that Death itself could not unloose it, She might perhaps have full power upon the Son of Mary, but not against the Saviour of the World: she might for a time destroy the Man, but not the Mediator. A Truth founded upon the first Principles of Christianity: for so our Creed runs: I believe in the Son of God, who was crucified, dead and buried. If it be true, a God was buried, than still was the corpse joined to the divinity: otherwise▪ the Sepulchre had contained the Man Jesus perhaps, but not Christ the Lord. You know, to be dead and buried are attributes proper to the body only: and yet the Christian Faith hath taught us to say, Deus mortu●s, Deus Sepultus: it was a God that died, and a God that was buried,  
We must confess then, that these extremities could not violate the hypostatical union; for it is by virtue of this conjunction, that we truly apply those things to the whole person of Christ; which indeed do properly belong but to one nature only. True, if he were not a man, how could he then here lie buried? And if he were not still the Lord, whence had he power to raise himfelfe again? yet so he testifies: Destroy this Temple, and I will raise it up in three days, John 2.19 were he not a Man, he could not have here lain dead; were he not then the Lord too, he could not hereby have merited: for the person must needs be infini●e, who was to give satisfaction for our boundles● offene●s.  
Both Churches have subscrided to this Conclusion: For the Greek, Damascen in his third Book of the Orthodox Faith, at the 27. chapter: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}: Although he died indeed, and his body was then divided from his soul●; yet his Divinity remained still insep●rable, both with his soul and his body. S. Austin▪ for the Latin, in his 14. chapter, Contra Felicianum: Sic in Sepulcro carnem suam moriendo non deseruit: Sicut in utero Virginis connascendo formavit: As Christ made his flesh in the virgin's Womb, so he did not forsake it in the Sepulchre; he was there said to be born, and h●re to die with it.  
But was his corpse still joined with his Divinity? why then moved he not? why did he show no signs of life? Is there more power in a soul then in a deity? Can that quicken a body, and cannot this enliven it? That he still lived, I deny not▪ for my text calls him Lord, whilst as ye● his Grave enclosed him. He lived Vitam Personae, (for that must be perpetual) yet not Vitam Naturae: as Biel hath it upon the third of the Sentences the 21. Distinct. and no doubt, his Divinity was able to supply the life of Nature: For in him we live and move, and have our being, Acts 17.18. Notwithstanding, where that doth personally reside, it doth not straight follow, that the actions of a natural life must needs be there. No, there is a great difference between a soul and a Deity: the soul is a necessary Agent, and in what body that is, there must be Life: the Deity is Voluntary, and works nothing but what it pleaseth. It might have give● motion to the corpse of our Saviour; but it therefore would not, lest perhaps the Disciples might have imagined, that their Master had rather feigned a death, then suffered it. And therefore that admirable ejaculation (My God my God, &c.) is not so to be understood, as if our Saviour had then feared the loss of his Divinity: for it would thence follow, that the godhead than left him, when he was yet a live, because his complaint runs in the Praeter●●nse, Thou hast forsaken me. S. Austin is far more orthodox in his 120. Epistle, at the 6. Chapter: In eo derelinquitur depr●cans, in quo non auditur: He was therefore only forsaken, because he wa● not heard, when (in the anguish of his soul) he poured out that sad Petition: Father if it be possible, let thi● Cup pass from m●e, Matth. cap. 26. verse 39 Or (as the Master of the Sentences hath closed that Text) Seperavit se foris Divinitas, ut non adesset ad Defensionem; sed non intus defuit ad Vnionem: ('tis in his 36. and 21. Disti●ct.) The Divinity was ever a Companion to the Manhood, but not alwaye● an H●lper; it nev●r ceased to be with our Saviour, it did to aid him. The Sun (you know) may be present, although it shines not: So might the Divine Nature be personally here united, yet no effects seen of so great a Majesty.  
'Tis true then, God hath forsaken him so far, as to suffer his Body to be torn from his soul; yet not his Manhood from his Divinity. I must therefore alter that voice of Pilate, Behold the man; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, behold him, who (in despite of the Grave) did still remain both God and Man! wonder and joy together: For our Saviour lived when he was dead, and Behold he liveth for evermore, Amen.  
Daughters of Jerusalem worship, instead of Weeping; for the Sepulchre is as yet a Throne, and not a Corp● only, but the Lord, he, is in it. And let us begin to tremble at the might of our Redeemer, to think how unresistible is his power in Heaven, wh●se glorious title the ●rave itself could not abol●sh; because he was the Lord, strong and mighty, even the Lord mighty in battle. At thy name, O Jesus, shall every knee hence ●ow both of things in H●aven, and things in Earth, and things under the Earth; and let all tongue● confess, that thou (O Christ) wert still the Lord, unto the Glory of God the Father. Come, Wor●●ip, and fall down before this Lord our Saviour: Let our hearts be filled with gladness and our tongue● with that victorious noise: O Death▪ where is thy sting? O Grave where is thy victory?  
Phar●oh could insult, while he was yet in the Court of Egypt, and Nabuchadnezzar b●ast himself within the compass of his own Palaces; but let the Sea shut her mouth upon the false Egyptian: let B●bel's King be gathered to his Fathers and their glory become as the morning-Dew, both their thoughts and their honours are Perished. That then Christ should leave his own heavenly mansion, that Death should seize upon him, the Grave enclose him▪ and yet he still retain the honour o● his former Majesty: this shows, he was {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, King of Kings, and Lord of Lords: because he there remained both Lord and K●ng, where all Princes lay down their sceptres, and all Lord● their dominion. The Grave p●rceiv●d their Power and soon resigned her Name and Him; for instead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Sep●lchre, it is here called but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Place; and retaining nothing of Christ▪ except the memory of his absence only, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, The Lord did lie there: which is my last part.  
Our discourses of Christ are then most p●oper, when they imitate his person▪ when they treat together, as well of his Manhood as of his Divinity: For, the Divine Nature without that other, i● like the Law without the Gospel, more full of power then comfor●, and seems rather to terr●fie, then encourage us.  
You have heard of his Godhead. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, He was still the Lord. It follows, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, He did lie here. He was then contained in some certain place: and that shows his Manhood. Indeed▪ what was spoken of Crassus, Factus est morti suae superstes, is much more true of Christ's human nature: It hath survived his Death, and is now become as free from mortality, as before from sin; yet still it retains the truth of it's native properties, and contents it self with the circuit of one place: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, it did lie there; but now 'tis gone; it was once in the Grave, and it is now in Heaven. The iniquity of these last times hath made this Truth become questionable; so that it doth now as well concern us to prove, as to Believe it. I am engaged to undergo this burden my Text hath now imposed, and anon will raze it.  
When God foresaw that Man would rebel, and, by an affectation of knowledge, would forfeit his integrity; it pleased him (in his eternal council) that the same Nature which caused our Fall, should work our Restauration; that▪ as we lost ourselves by presuming of Men to b●com as Gods; so the means of our recovery should be this alone, God himself must become Man. Hence the Word took flesh▪ and Christ was made in all things like to ●is brethren, Heb. 2.17. He was made a Man: He was con●ined there●ore within the compass of our own limits, and, as Experience hath taugh us▪ that we cannot be here, and yet possessors of another place: So the Scripture doth direct us to judge of Him; for the Text is evident: He was made in all t●ings like unto u●▪ sin only excepted: and therefore to ascribe Ubiquity to the body of Christ, what is it, bu● to cancel God's ow●D●cree? For he had then delivered us perhaps; yet not by a Man, not by ●ne that's like unto ourselves.  
Christ's own mouth hath disclaimed this Fancy: Laz●ru● is dead▪ and I am glad for your sakes, that I was not there, John 11.14. He was not (you see) at the same instant both beyond Jordan, and yet in Beth●ny. But that was spoken in his exinanition only, while he as yet went in the form of a Servant. Behold him therefore upon moun●Tabor, when (accompanied with Moses and Elias) his ●ody becam● so gloriously transfigured; and yet, Peter is so far from conceiving Ubiquity, that ●you know) he counsels to enclose h●● in a Tabern●cle. If that Apostle knew not wha● he said, than here this Angel spoke (and 'tis of Christ too, when he now was in glory) He is ●ot here, for he i● ri●en, as he said: and in my Text {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, He did lie here, but now he is risen▪ M●rk; his words are, Come and see: he makes their eyes the Judges of their M●sters presence; and so concludes, where Christ's body is not v●sible, 〈◊〉 is not present. Indeed, their sig●t may sometimes be holden perhaps▪ that they cannot know him; notwithstanding, either this angel's proof is frivolus; or else, where his body is, it must needs be visible. In this point that of doubting Thomas, becomes most Christian: Except I see, I will not believe: I see nobody present, and I believe it not.  
And yet there are, who think to do Christ honour, by being injurious; as if the only way to increase his Glory, were, to destroy his Manhood. They maintain, 'tis everywhere, and attri●ute that which nature is not able to bear: they clap their hands at his universal presence, and call it, Christ's Majesty. Speciose quidem errant: indeed at first sight it seems a goodly Error, and being clothed in so glorious a title, it may be thought impiety to question it; for is it not Treason to oppose a Majesty? Romani, ubi solitudinem faciunt, pacem appellant, saith he in Tacitus: where the Romans make a desolation, they call it a Peace. And (upon just inquiry) we shall find ourselves no less abused by this appellation. [To be everywhere] this they call the Majesty of Christ's Human Nature; when, indeed, 'tis no whit better, than its destruction. For, to divest an Essence of its proper attributes, is to dissolve it; and so he th●t leaves a man no Place l●aves him nobody.  
Tell me: Is silver of no value, except it be changed into Gold? Is the Manhood of Christ despisable, except it be made Infinite, and so transformed into a Deity? He that will needs add Re●son to a Beast, instead of a Panegyr●que, frames a Metamorphosis; for, while he thinks to commend, he does quite change his nature: so, he that ascribes ubiquity to a perfect man, is more injurious than bountiful, because h● subverts his essence; and, while he hopes to do him honour, he makes himself no less than guilty of his overthrow. Seems not our Saviour glorious enough, except he become All God? To please these men, must he needs lose his Manhood? Tanti non est, ut place at vobis, perire.  
Nor do we so strictly confine Christ to Heaven, as if the Earth might not (in some sort) partake of his Humanity. He did and he doth lie here; but yet in a different manner. If you respect a corporeal position, my Text is most infallible; the Grave is a place where the Lord did lie. But, if you admit of other Exceptions; Christ's Manhood hath an universal presence, 'tis everywhere, as well by a virtual cooperation with his Deity, as by an Hipostaticall union. His human nature makes one person with his Godhead: as therefore this is truly everywhere, because it is infinite; so may That be said to be, because 'tis nowhere severed from that nature, which is in itself infinite.  
Again, Christ works everywhere; for All power was given to him in the ●8▪ v●rse of this chapter: 'Twas given (saith the Text) and therefore to his Manhood. Yet is this one Government exercised by both his natures: and he rules everywhere, as God by his essential presence; as Man▪ by the cooperation with that which is essentially present. Hence are his actions mixed and the sceptre of his Regency no less pleasing then powerful: ●here is pity and strength together, that we might in every place as well Love him in his Manhood, as fear him in his Divinity.  
But, if you respect his corporal presence▪ it is not here: Christ is so like us, that he cannot so be with us. And (in this regard) I know not whether his presence be more full of Glory, or such absence of Consolation: For▪ what? is the God of Heaven so very a Man? what? confined to some one place? flesh of our flesh, and bone of our bone? take courage then (thou wounded soul) approach with boldness; for this thy Brother is become thy judge, and he sits to hear thee who hath born thy griefs, and pitied thy infirmities. It is expedient for thee that He is not here, he is gone to prepare a place for thee. Cease to seek thy Saviour carnally; begin to imitate him, and think it not enough to Die, except thou Rise again. We are buried with Christ in baptism, (saith S. Paul, Rom. 6.4.) See! the Font's a Sepulchre, and we are no sooner Borne, then Buried: but we must now Rise to newness of life; 'tis enough, that we did lie there, our future time must be a Resurrection.  
Thus have I led you into Joseph's Garden, where (instead of common delights) you have seen a Conquest; our enemy, the Grave, made empty, and thereby forced to confess an overthrow. The Resurrection hath now seized upon it, and (like a mighty Conqueror) shows his vassal in sign of Triumph. The Victory must needs lose much honour when an unskilful Tongue supplies an angel's place. What's therefore wanting in Speech, I'll strive to supply in prayer: believe, and (so) See the place. And (thou O God of Comfort▪) do unto thy people, as thou didst unto these women returning to the Sepulchre, Fill their hearts with great joy.  
To God &c.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   

A funeral SERMON  
The Text. 1. CORINTH: 15.29. If the Dead rise not at all, why are they then baptised for the Dead?  
ONe good means to arm● us against the fear of Death, is, daily to think that we must needs die. For, Necessity is the Mistress of Patience, and by often meditations teacheth us to account those things easy, which we once held insufferable. In illis quae morbo finiuntur, magnum ex ipsa Necessitate solatium est, (as Pliny writes to a friend of his): where our loss comes by sick●ess, the same Necessity doth both wound and relieve us; when neither strength can resist the stroke of death, nor Art avoid it, 'twere madness to be too solicitous in preventing it, folly to fear● it.  
Yet were our hopes built only upon this foundation, we should be like other men; Confidently miserable: Seneca might then contend with S. Paul, and a Philosopher perhaps grow more resolute than a Christian. But our consolation is far more surely founded; besides these Sands, it hath a Rock too; besides the certainty of death, the infallibility of a Resurrection. Thou errest, Stoic, (Natural. Quaest. lib. 6 cap. 1.) Non majus est mortalitatis solatium, quam ipsa mortalitas; yes, majus solatium immortalitas: 'tis indeed, a strong encouragement against mortality, to think that we must needs die; but yet 'tis a far greater, that we should live again: that may cause us to neglect the stroke of Death; but this to embrace it.  
So comfortable (and therefore fit for this occasion) is this Article of our belief, That we must rise again. For, what discuorse yields more content in a painful seeds-time, then to talk of an Harvest? what more comfort at a funeral, then to treat of the Resurrection? By the virtue of this faith, we triumph, though sure to be overcome: this fills our hearts with gladness, and our tongues with that victorious noise: O Death, where is thy sting? O Grave, where is thy victory? Thus these happy Captives deride their Conqueror; for his bonds are their enlargement; and their only way to obtain a Crown, is by thi● great captivity. Did this Text then but intimate a Resurrection only, S. Austin's judgement would approve my choice: Curatio Funeris vivorum solatium ('tis in his 1 de Civ. Dei, cap. 12.) The dead are to have the last part in their own Funerals; for they are then only b●st performed, when the living are most comforted▪ yet (that I may not be thought singular) this Scripture is more apposite: Here is comfort for the Living, and honour for the Dead too, here is (as you shall anon perceive) as well a funeral Sermon, as a Resurrection: If the Dead rise not at all, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪  
A Text (I confess) full of dific●lties: the H. Fathers agree not in their commentaries; and our modern Interpreter● do more violently dissent. Their Opinions are (for the most part) Orthodox; and yet so variable, that you would wonder to hear so good an Harmony, and yet so little Concord; to find them almost all agreeable to the analogy of Faith, and yet scarce one subscribe to an other. I might acquaint you with the teno● of these several varieties, did I not think the repetition of them would be as tedious, as the search troublesome. Besides, an exact Narration would be more injurious, the●profitable; for, I should thereby wrong your expectations, and instead of a Sermon present you with a Commentary.  
Yet pardon the discourse which disdain suggests: who would not be impatient to see a Text abused, & forced to speak what the Author himself knew not? The Jesuits out of this place conclude a Purgatory; so the more ancient of the Schools, and after them Bellarmine (in his 1. lib. de Purgatorio, cap. 4.) understands the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, de Bap●ismo lachrimarum & paenitentiae, of baptism of Tears and Affliction; and so brings in mine Apostle discoursing like himself: If the dead rise not at all, why do men fast and pray? why do they mourn and afflict themselves for the deliverance of the faithful deceased, whom they desire to set free from the pains of Purgatory? Good wits, you see th●t can extract fire out of water, those Flames out of this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Surely, these men think the world bound to be cheated by their sophisms; else they would never hope to persuade us, that the Sea burns. But the Gospel itself gives countenance to this Exposition: Mat: 20.22. Can you drink of the Cup that I shall drink of? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; and Luke▪ 20.50. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, saith our Saviour, and what is thereby meant, but Affliction?  
But their own Estius (on the Text) derides the Argument; and 'tis plain by him, such Italian tricks are not allowed at Douai. For suppose we grant this, it confirms not their Commentary: for, That afflicting baptism was necessary and imposed by others; theirs volunt●ry, and undertaken by themselves. Had mine Apostle intended their sense, he should not then have said, Why are they baptised by others? but, why do they baptize themselves? Besides, 'tis plain, our Saviour by that phrase of Speech understands his Death: they then should die themselves to redeem their Brethren. But, no doubt, the Cardinal would rather have renounced their Purgatory, then suffer his Robes to be washed in such a baptism.  
Again, admit their interpretations, and the Corinthians might as easily have satisfied mine Apostel's Argument, as we may Bellarmine's. For, suppose his Readers Papists, and S. Paul inditing like a Iesuit● If the dead rise not, why baptize ye? that is, why are ye afflicted? why do ye pray for the dead? your actions therefore shall be your Judges, your own deeds confirm a Resurrection. What Corinthian (though he never saw Athens) would not deride the weakness of his fond opposition? they might soon reply, It concludes not▪ for we pray not for the body; but that his soul may be freed from Purgatory. We are indeed baptised for the dead; but 'tis the soul only; our devotions imply no Resurrection. We reject then the metaphorical acception of this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and accuse that gloss, as well of weakness as of falsehood.  
Nor dare I join myself to their opinion, who conceit that this Scripture aims at the Sacrament of Baptism, and therefore do thus interpret it. Why are they then baptised for the dead? that is, why are they baptised into the Faith of the Resurrection of the dead? For▪ that were to bring in a maxim to confirm itself, and to use that for a proof which is indeed the Question. Neither is it probable my Apostle would have argued in the third person, but in the first: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Why are we baptised? For, Ananias had made him partaker of this baptism, Act. 9.18. Besides, it weakens mine Apostle's argument; for the answer would then be obvious: Why are they baptised for the dead? yes, for their soul's sake, though their bodies should eternally perish.  
To omit Tertullian's Vicarium Baptisma uséd by the Marcionites (as he tells us lib. de Resurrect. Carnis.) there is yet a third more natural acception of the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, most usual among the ancient Greeks, and not altogether infrequent among the penmen of the Holy Ghost; it signifies to wash, and purify by washing. To omit others; in this sense S. Mark useth it, cap. 7. vers. 4. The Jews▪ when they come from market, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And in the same place they observe {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, for the vulgar washing of Cups. And mine Apostle (Heb. 9.10.) speaking of the Jews: Their Sacrifices stood in Meats and Drinks and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, divers washings. According to which acception of the word, this Scripture (as I take it) is to be interpreted. If the dead rise not at all, to what end are your funeral solemnities? Do men give respect where there is no hope? If the corpse shall for ever perish, to what end do you wash them? weak Corinthians! is there more faith in your ceremonies, then in yourselves? Do you Act, and yet not Believe a Resurrection? Pagans indeed, in the performance of the last Rites, may be transported with by-respects, and affect nothing, but to give life to their own glory by the death of others: but this stands not with the simplicity of your Christian profession; your ceremonies must serve as handmaids to your Faith: they must both teach others, and confirm your Faith too. Or down then with these funeral solemnities, or else confess a Resurrection. Thus he, who took occasion to preach Christ from the Inscript●on of an altar in Athens, knew as well how to prove that our bodies shall rise again, by a ceremony in Corinth.  
An Interpretation, both agreeable with the structure of the Text, and very consonant with the History of those elder Times. For the Text, you may either (with Beza) take the word [{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}] in the middle voice, and so render it, Cu● Ablutione utuntur? or else take the word Passively, and then (by a Hebraism) understand in the Verb Substantive of the same signification, Cur baptizantur Baptismate super mortuos? why are they then washed with the washing men use over the dead? Or, lastly, with Paraeus and others, who come nearer our English Translation, and render the preposition {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by Pro, Why are they then baptised for dead? that is, why do men wash their corpse? and so leave out the particle [the] which our Translations have added, I know not for what reason. Only Bellarmine in the place I formerly alleged, (disputing against S. Chrysostom) seems to overthrow this very construction: Inauditum est (saith the Cardinal) ut sub nomine mortuorum intelligantur Corpora mortua, x in Graeco ●it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, in genere masculino; & Corpora sunt Nutrius generis, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. A criticism (Jesuit) unworthy of thy learning. What? is it so unusual that the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} should signify a corpse only? Is not that acception most frequent among the classic Writers? I'll note but one; Xenophon, in the 7. of his Paed. about the middle: where discoursing of Abradad's death: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. She took away his corpse: in the masculine Gender, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. And in the same book, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. I might instance in the language of the Holy Ghost, out of this very Chapter at the sixteenth verse: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} there signifies the very corpse: for how can the soul be said to arise? Caducae r●i est Resurrectio, as Tertullian hath it in his book d● Resurrectione Carnis.  
And for the practice of those former Ages, what ceremony more obvious, then to wash their dead? not one Nation only, but the World received it. Ennius' intimats it among the Latins: you may see it in his fragments restored to him out of divers Grammarians: 
Tarquinii corpus bona foemina lavit & unxit.  And Virgil hath it of Misenus the Trojan Aeneid. 6.  
Corpusque lavant frigentis, & ungunt. Amongst the Greeks, Homer in the 18. of his Iliads, describing the piety of the Myrmidons to dead Patroclus: 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.   
Nay, this ceremony (at length) became Christian: the Church saw it harmless, and embraced it. For so we read done to Tabitha: Act. 9.37. they washed her and laid her in an upper Chamber. Nor was i● peculiar to the men of Joppa only: you may find this custom (like the Church herself) spacious, practised both in the East and Western Congregations. Tertullian intimates it, Apolog. contra Gente● cap. 42. and Epiphanius in his Oration d● Sepultura Christi, about the middle of it, and many others: it is not then probable that they whom my Apostle here deals with, were strangers to this custom: or that Corinth only had not received what both Greece and the World acknowledged.  
My Text then contains what I first intimated, matter of ceremony, and Faith too: washing of the Dead, and a Resurrection. The Interrogation must be resolved into an Argument: You wash the Dead: Ergo, they shall rise again, Argumentum a Fundamento: for, to be respective where there is no hopes, were but a pious vanity. The parts are two: 1. The ceremony itself: baptising or washing the Dead. 2. The Use: It serves to con●irm Faith, proves a Resurrection; Ergo, Resurgent mortui.  
I have been so long in laying a foundation, that I fear, the height of the wall● will scarce prove answerable: yet pardon it; I desire my building should rather prove firm then stately. The Division hath inverted the Text, first then of the last words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; Why are they then baptised?  
The Corinthians wash their dead, and are blameless, for my Apostle reprehends it not; and he knew not how to be silent at obliquities: It seems, though we may not too much sorrow, yet we may care for the Dead. Indeed, Tears and Lamentations are opposite to Hope; but a ceremonious Respect doth both manifest, and increase it. When Mary Magdalen came to visit the Sepulchre of our Saviour, we shall find her both Respective and sorrowful: her Hands were full of sweet ointments, her Eyes of Tears: both (at tha● time) very impertinent; for the Body which she then sought, was already glorified. Yet the Angel censures her tears only: Woman, why weepest thou? indeed, those odours testify thy hope; and show, that (though thou err in the time, yet) thou believest one day he shall rise again. Only, why dost thou Weep? That passion becomes not a Disciple: thine eyes argue more incredulity▪ then thine hands do faith. But, for the respect she showed, 'twas so far from deserving reproof, that the like of it did once find great Commendations, Matth. 26.19. &c. The Disciples murmur whilst the woman poured rich ointment on our saviour's head, and accuse Mary of wastefulness: But their Master was of an other Opinion: She hath (saith Christ) wrought a good work on me, she did it to bury me: nay, further, her care of my funeral hath raised her a Monument: For, I say unto you, wheresoever this Gospel shall be preached throughout the World, this that she hath done shall be told for a memorial of her.  
If the Anointing of the Dead be commendable, washing sure cannot be condemned: a ceremony altogether harmless; and whether it can be cause of waste, or no, let Judas himself be Judg.  
I speak not thus, as if ●his practise of Corinth should therefore bind all future succession, because it seems approvable. No, ceremonies (are like laws) fittest commonly for the Times and places they are made in. Let Corinth, and the Christian World sometime wash their Dead; y●t 'tis no impiety in us to leave it: ●or the same Faith is not always clothed with the same ceremonies. To use Spices or perfumed Coffins, are as good testimonies of our Hope, as water was of theirs; and were my Apostl● writing to us, they might all afford Argument to prove a Resurrection▪ Rome then (for aught I know) may still Wash their Dead▪ for so Bellarmine says she doth, in the last Chapter of his second book de Purgatorio. Let her renounce her superstitious consequences, I condemn not the bare ceremony: for I always think of such indifferences, what Saint Austin did of Perfumes: x adsint non respuo; x absint non requiro: 'tis in the 10. of his Confessions.  
But were not my Corinthia●s too sparing in their ceremonies? Did they well, to express their care of the Dead by a little water only? Yes: for Christianity hath taught us, not so much to consider the Deed itself, as the mind of him that doth it. Mites, (in our Master's judgement) may outweigh large sums: and (no doubt) the Disciples expressed as much Hope in washing T●bitha, as the Patriarchs in embalming Jacob. For it is as true of Faith as Nature; Paucis contenta est, It can live without state. Indeed, it must still be doing, but (for the most part) her works are rather Good than sumptuous. Why then should Washing the Dead be condemned as a custom too mean and trivial, seeing, To give a Cup of cold water to the Living, is so far from losing Commendations, that it gains a Reward.  
But, methinks, 'tis not enough to vindicate, except I commend this custom, and show, it deserves not your approbation only, but (in some sort too) your Imitation▪ For (as we may perceive in Moses Law) there were ceremonies which in themselv● were fading, yet they do still yield us a perpetual moral: So may this Baptism in itself safely be laid aside, and yet it affords a Tr●th, that we may teach for ever. W● may now sow our ground with two kinds of Seeds; but it were impiety in us, to plant our ●ouls with two sorts of Religio●s: so, though this Corinthian custom enjoins us not this day to apply mee● water to the Dead; yet we may hereby learn, That it is not consonant to the purity of our Elder Church to be profuse in funerals▪ For▪ to what end is this sad prodigality? Is it to manifest thy noble dispo●●●ion? But that is fitter to be shown at a Tilting, than a● a funeral. Is it to give a token of ●hy sorrow and passion? But know this too, it is a solecism to mourn in pomp. Perhaps thou dost affect the people● voice, and desirest that they ●hould speak of thee, as the Jews did o● our Saviour when he came to raise Lazarus: Behold (say they) how he loved him! But remember, that 'tis there written too: Jesus wept. 'Twas not a profuse expense▪ but a passionate carriage that raised that opinion. Art thou then truly sorrowful? fear it not; thine outward gestures will interpret thy thoughts: and if thou desirest only to counterfeit a grief, it is a more th●i●ty hypocrisy to feign a few Tears, th●n ●o cloth so many mourners. Nor dare I condemn all cost in these Solemnities, (especially if it be husbanded by worth and discretion): For, no doubt, we are to put a difference between on●Corps and an other, although they are in themselves equally insensible. A field may be purchased to bury Sarah in, when we do not somuch as read of agar's funeral. In this case, Vlpians Counsel may serve for good directions: expenses mus● here be made, Secundum Dignitatem & Facultates defuncti. And the Law did well to join them: for as it is unfit that Demetrius a Craftsman (though he prove Rich) should be buried as a Senator: So is it not seemly, that Joseph a Senator (if he consume his substance) should be buried as a Craftsman. But where Wealth and Honour both meet in the same Testator, if the heir be too sparing, 'tis a shame; nay, 'tis injustice, and a mere usurpation upon the Goods of the De●d. And therefore the Law takes ardour, that in case the Heir be negligent, if either friend or stranger shall inter th●Dead, according to his place and substance, he may recover the expense from the Inheritance, Actione Funeraria. And the Reason is ingenuous: Qui propter Funus aliquid impendit, cum defuncto contrahere videtur. (Leg. 1. F●●odem.) See! in favour of a funeral, the presumption of the Law gives a dead man life, makes him capable of a Contract, and binds his Heir over, in despite of silence. He, that shall read with what artificial care Jacob was imbalmed in Egypt, and with what princely attendance inter●ed in Canaan, must either condemn wise Joseph of a needless folly; or else confess, that a sumptuous funeral may beseem a Patriarch. Who is there that condems Nic●d●mus for that costly composition he enwrapped our Saviour in? Suppose he did not, as yet, account him a God; yet he well knew, those solemn ob●equies might become a Prophet. this Water then may be turned into balm, or perhaps some other substance▪ when Princes are to be washed, when Pa●riarch● or Prophets shall expect a Sepulchre. less state may beseem a common Corinthian; and all may hence learn some●hing: Let this ancient simplicity teach all to avoid ostentation in funerals; for that absurdity is too exstreamly gross, when grief itself becomes vaine-glo●ious.  
If the elder Christians were so careful to wash the corpse of the Dead; 'tis probable, they were no less solicitous to keep fair their Reputations. You know our good Names are apt to soil as well as our Bodies; and oftentimes though we ourselves walk in the cleanest ways, yet our neighbour's hand may cast filth on us. Let the heart of Mephibosh●th be most loyal to his Prince, yet by the malice of Ziba's false suggestions, David may (though a Just King) account him treacherous, and perhaps confiscate his goods too. What act more eminently charitable, then to wash the dead from such foul imputations? For, a Good Name is the dead man's life; and so he (in some sort) prevents a murder, who in this case withstands detraction. If a viperous tongue doth palpably cast aspersions upon the memory of the Dead, we must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Wash them in our meetings, in our Assemblies. The Pulpit itself is no unfit Font for such Baptism. These Sermons must wash the Dead, and not suffer an ill opinion to stain good deserts: imitating herein the example of God himself, who makes Right●ousness as clear as the Light, and just dealing as the noonday▪  
Not that I approve their officious eloquence, who upon these occasions are equally ready to commend all alike; Who make the height of their own Wits the Rule of their Discourse; and so speak not what they can prove, but what ere they can invent. These affect to make all dead men seem virtuous; and think themselves most artificially charitable, if they can make a Dives to be taken for an Abraham. But such lavish Orators mistake this ceremony, and paint the Dead instead of Washing. Indeed, the Rule is, Majus ab exequiis nomen: the next way to b● famous, is to die; for then all envy ceaseth, and if a man be deserving▪ his very enemies will judge impartially. But where that Passion ends, shall there Forgery begin? Because I heard an Enemy content to speak the Truth, shall I take liberty to feign and invent a lie? no, that of S would deter me: He that justifieth t●e wicked, and condemneth the Righteous, both these are an abomination to the Lord▪ But if such Funerallists will needs be declaiming, they may go on; who can forbid a man to do with his own what he pleaseth? Qui autem mendacium loquitur▪ de suo loquitur, saith S. Austin in his 6. Epis●▪  
I have done with the ceremonies. The use follws: it serves to confirm Faith, to prove a Resurrection: Therefore the Dead shall rise again. For if the Dead rise not, why then is their Washing of the Dead?  
The practice of ceremonies (were the true use unknown) is like a dumb show without an Interpreter; which may perhaps cause laughter or astonishment, but yield little benefit to the spectators. Did not Zipporah wonder at the Sacrament of Circumcision, and call Moses (that meek man) a bloody Husband? It seems she knew not, that this sign was the seal of the Covenant, and to teach her Son in his ripe years, that he should not walk after the Lusts of the Gentiles, but according to the Faith of his Father Abraham. What made Judea so ridiculous to other Nations, but her religious observance of many outwa●d Rites, which such strangers understood not? Durst juvenal's wit have been so profane, as (Sat. 14.) to style the Sabbath Day, Lux ignava, a day of ●loath, had he either known the majesty of the Author, or that itself was a representation of that eternal Rest, whereof his fellow-Poets had seen a shadow?  
And again: 
Nec distare putant humana carne Suillam,   
He smiles to see the I●ws abhor Swine● flesh. But know (satirist) that very Nation was a Sacrament, all gestures and Emblems; and what she practised on the Body, was to teach us to do the like on the Soul. The Jews abstained from so foul a Creature, that the Gentiles might learn purity, that their me●ts might be the Hieroglyphiques of our conversation; for as the Law runs; No polluted person may approach the Sanctuary: So the Gospel; No unclean thing shall enter into the kingdom of Heaven. You see then, it's the moral commends a ceremony; and that in these figurative gestures, the act itself is not so considerable, as the end of it.  
Wh●t thes● Ancients did imply, by Washing the Dead, Calvin intimateth upon the 9 of the Acts▪ vers. 37. Vt in morte ipsa visibilis aliqu● Resurrectionis imago piorum animos in bonam spem erigeret, For, they did undoubtedly hope, that that very body should hereafter appear as unblameable before the tribunal of Jesus Christ, as after Washing it seemed clean, and spotless before the ●yes of men. Nam quia mors speciem interitus habet (saith that judicious Interpreter) nè Resurrectionis fidem extingueret, species contrarias opponi utile fuit, quae Vitam in Morte representarent. When Death seemed to threaten a perpetual Destruction, it behooved them by such ceremonies to meditate upon their Eternity; that in the midst of the trophies of Death, they might also appear Conquerors by Faith in the Resurrection.  
Thus did their belief obscure mortality, and in the midst of their Obsequies they kept a solemn Triumph. Tell me (saith Saint Austin, de Civ. Dei. 1.) why was Toby registered for burying the Dead? Why the Woman for anointing, Joseph for embalming our Saviour? Non quod ullus cadaveribus sensus, sed quod ad Dei providentiam Corpora quoque mortua pertinere significantur, propter fidem Resurrectionis astruendam.  
Learn here the true use of funerals; learn to make them serve as nourishment to thy Hope? Imitate my Apostles act, and set thy Faith on work in these outward solemnities. when thou seest men so readily officious to convey the corpse into the Earth, think that the angles were no less serviceable to see his Soul enshrined in Heaven; for they are all ministering spirits, sent forth to minister for them, who shall be Heirs of salvation, Heb. 1. ult. Let these perfumes quicken thy hope, and make thee conceive the worth of Christ's imputed righteousness, his Life and Death, was accounted a sweet smelling savour in the nostrils of God the Fath●r. When thou beholdest them interred in the mould of the Earth, think him not lost but sown; and as the Harvest restoreth the Seed again with advantage; so shall the Resurrection this deceased Brother, with an increase of Glory.  
Such thoughts are, of all other, most Christian obsequies; and do as much t●nd to the renown of the Dead, as to the encouragement of men alive; because he doth more honour to a deceased friend▪ who believes he shall rise again, than he who (with out all hope) employs all the physicians in Egypt to defer his putrefaction. For, I find Beasts partaking of this respect; so you may read Bo●tius writes of Ptolemy the Son of Lagus, that the Egyptians were as pompously ceremonious in the Funerals of their Apis (in English a Bull) as if the Obsequies had been performed upon Ptolemy himself: and where men bury their Gods, such stupidity is no wonder. Alexander made himself a Mourner, when he buried his Bucephalus: and I'm sure (in that regard) the Hors● had far more honour, than the Rider. Nay, (if Alexander ab Alexandro fail not in his collections) Lacides, the Philosopher, Anserem elatum in funere, &c. (I will non English it) effusis lachrymis▪ sepelivit: yet, 'twas none of thos● holy fowls neither, that preserved the Capitol. But I leave Lacides to Athens, where he may be mocked by Philosophers.  
Stupid madness! sure, these men first buried their Reason, before they became Actors in such hopeless Funerals; and then 'twas no great marvel to see them do honour to the Beasts, their fellows. And yet these very Obsequies may serve to shame some of our dry Dissemblers: for, out of doubt, it must make some true Mourners, to see so vast a pomp of empty Lamentation. When there is cost without F●ith, how contemptible is the ceremony? Dost thou embalm thy friend only? 'tis no greater honour. Dost thou believe he shall rise again? This is to selebrate a funeral; and this is that wins regard to the Dead Do we no● know that expectation getteth respect, and maketh us become Obsequious even to them that are but the Heirs of Honour? Belief then of the Resurrection must needs enforce u● to regard these very bodies, as to whom belongs an Inheritance, and eternal glory, as a possession. We thence know, that he ●hat is the God of Abraham, is the God of these corpse too. And shall a man there deny respect, where God himself vouchsafeth providence? If this deceased person hath still the same God with us, the case than stands as before his Death; we are still his Brethren. Thus may a funeral increase our Faith, and our Faith adorn a funeral. Art thou poor, and yet desirest to do honour to thy d●ceased Friend? say only, that he shall rise again, and thou hast more than imbalmed him. Art thou Rich, and thereby able to express thy regards? yet bring Faith too; otherwise such Rites are prodigies, shadows without a substance: nay▪ the Cerimoni●s are abused, ●nd mak● thy friend no ways differ from the Beasts that perish.  
The men of Corinth wash their Dead; and hence my Apostle preacheth a Resurrection. Funerals (you see) give oc●asions to Sermons: nay, Death and misery are the best preparatives to Instruction. For, lowliness is the forerunner of wisdom; he is more than half taught, who by such means is made a fit Auditor. When we see by others that we ourselves must die, how willing are we to talk, that we must Rise again? That of the tragedian [Quod nimis miseri volunt, hoc facil● credunt] shows, that these Spectacles facilitate our belief: for when we thence perceive a neces●ity of Death, we gladly give entertainment to Faith in the Resurrection.  
These occurrences are yet more doctrinal: {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, &c. (as Suidas hath it out of some more ancient) the best way to mortify thy rebellious works, is to behold these Spectacles of mortality. For, what? dares flesh and blood be proud▪ when she considereth her Beauty to be but rottenness? sh●ll parentage make that man swell, that must say to Corruption, thou art my Father, and to the Worm, thou art my Mother? (Job 17.14.) These sights may serve to strangle ambitious thoughts; for see how little room contains a man! to correct thy covetousness; for is it not a madness to live poor, that thou mayest die rich? Look, wretch! Doth this corpse possess any thing?  
Death affording such variety of Instruction, I wonder what moved the Belgiqu● Fathers to banish these Discourses. For, so they decreed (Can. 5. de Exercitiis Ecclesiasticis) Conciones Funebres nunquam intr●ducendas, & ubi in usu sunt, commode tollendas censet Synodus. Was it therefore because they have been sometimes formerly abused and made to commend those Lives that were as full of scandal, as Vice? By this reason, they might have forbidden the Lord's Supper too: For, what more gross abuse, than when Rome of a Sacrament had made an idol? If some Luxuriant wits have been offensive upon these occasions; Vitium hoc Hominum, non Concionum, this custom should not have been abrogated, but such Preachers checked. I dare say, they know not the true use of funeral Sermons, who think these Discourses must still be panegyric.  
Nay the Dead serve to the increase of Faith, and must the Sermon needs tend to nothing but vain glory?  
Yet, where there is Desert, I hope, the Synod intends not to forbid commendations. For, God himself hath spoken it, The name of the just shall b● had in everlasting remembrance: and what fitter place to execute h●s D●cr●e then the Pulpit? Nay, that little good we find in bad men deserves a Register: David himself penned Saul an Epicaedium: Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided. Ye Daughters of Israel weep over Saul, who clothed you in scarlet with other delights, &c. as you may read, 2. Sam. 1.23. I have a Warrant then to mention, and (where I see Reason) to commend the Dead I may preach these circumstances: what we find in the Text itself, you need not doubt but it may become the Sermon. The manner of my Discourse I'll take from Corinth, my Speech shall resemble their ceremonies; it shall be plain and simple, mere Water: Let more happy inventions embalm the Dead; it shall suffice me to wash him.  
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  
Amen   

A SERMON Preached at S. Paul's Cross in London, the 27. day of October, Anno Reginae Elizabethae 26.  by Samuel Harsnet then Fellow of Pembroke Hall in Cambridg, but afterwards Lord Archbishop of York. 
The Text. EZEKIEL 33.11. As I live (saith the Lord) I delight not in the death of the wicked.  
THere was a conceit among the Jews (as appeareth by the verse going before my Text) that when they sinned, they sinned▪ of necessity, so that they could not but sin: and so when Almighty God did send unto them his Prophets early and late, calling and inciting them to Repentance; they thought he did but dally and mock with them, for it was his pleasure, they should sinn● and die therein▪ Almighty God was much offended with this their conceit, it being against his justice and fidelity both▪ and therefore bids his Prophet here protest unto them, and bind it with an Oath, (no less than his Life) that they did him wrong: As I live (saith the Lord) I do not delight in the death of the wicked.  
The Text than I have in hand (Right honourable, worshipful, and Beloved) is a solemn Protestation made by Almighty God in his own cause to clear himself of Infidelity and Injustice; that the judge of this world doth not delight to see men sin, and then punish them with Death because of their si●ne. As I live, saith the Lord, &c.  
The form of the Protestation is in the nature of an Oath: As I liv● saith the Lord &c. and in it I consider these three things:  
1. The Oath itself; that it pleased God to swear.  
2. The manner of the Oath he swears, y his life; As I live, saith the Lord.  
3. The Matter of the Protestation is an absolute Negative made unto the Jews▪ avowing, that it was all false they charged God withal, I do not delight in the death of the wicked. And in this Negative, God doth avow five simple Negatives, every one upon the credit of his Oath: as, 

1. I do not delight in death.  
2. I delight not in the death of man.  
3. I delight not in the death of a sinful man.  
4. I delight not in the death of wicked sinful man.  
5. I delight not in the death of any sinful man.    
Of these (by your patience) as God shall assist me▪  
For the first, that the Phrase of speech (As I live) is an oath, I show it plainly out of 1. Sam. 28.10. where it is said▪ that Saul did swear, and he used no other words than these, As the Lord liveth. This form then of speech, As I live saith the Lord, is an Oath, By the life of the Lord. S. Austin (upon the 94. Psalm) saith, Magnum est loqui Dominum, quanto majus jurar● Deum? It is a great thing that the Lord should speak; and so it i● indeed; for, at the first word he spoke, he made a world, Dixit et factum est, he spoke the word, and it was done: but he that could make the world with a word, could not find c●edit in the world for his word, but he must needs bind it with an Oath▪ so that it cost him more to be believed in the World than it cost him to make the World itself. Durum est (saith Vincentius) cum non tantum tribuamus Deo, ●uantum viro honesto: It's hard when we will not give so much credit to God, as we do to an honest man; for we will give credit to him upon his Word; but we will not believe God though he swear. Sed durum est cum non tantum tribuamus Deo, quantum Diabolo: It is very hard, when we will not trust God so far forth as we trust the devil; for we took his word in paradise, At non moriemini, Ye shall not die: (being the Father of lies) and we will no● trust God on his word, At cupio ne moria●ini, I desire you should not die (I the God of truth;) but we must have this Oath, As I live &c.  
There are two bonds (H●b. 6.18.) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, God's Word and his Oath: and the slighter of these two doth hold all things in the world (Man only excepted.) The Sea rageth and roareth terribly (saith the Psalmist, 95.11.) yet Gods word is his band, and in his greatest rage he never passed it (Prov. 8.29.) The Sun riseth like a Giant, and like a mighty man to run his race; yet D●us dedit legem, God's word is his list, and in his greatest swiftness he never passed it. God himself being infinite, and having no bond hath made himself finite, and put on his list: Cinxit se cingulo veritatis. Isa., 11.5. He hath bound himself in the girdle of Truth, and in his greatest might he never broke it. Only man (o●t of wantonness) broke his bond in Paradise; the Garden would not hold him, and so he put God to his second bond, his Oath: and if that will not hold him, there is but a third in the Epistle of Jude, Vincula tenebrarum, Bonds of darkness, and they shall surely hold him; for they have held stronger than he, the angles of disobedience, and do hold them sure against the day of wrath. I will then shut up this poin-with the Counsel of S. Jerom, Si non obedii mus promittenti Deo, at credamus jurant Deo: If we will not believe God when he promiseth us life, yet let us believe him when he sweareth by his Life, that he wisheth us Life: lest we provoking him to anger, he swear in his Wrath, we shall not enter into the Kingdom of Life.  
The second thing in the form of the Protestation was the manner of the Oath, that it pleased Almighty God to swear, By his Life: and this doth teach us the certainty of the truth of the Protestation. If he had sworn by his holiness, as he did to David, Psal. 89.34. it was taken exception against, Ezek. 18.29▪ If by his Truth as Psal. 89.48. it was doubted of Numb. 14.11. How long will it be ere ye believe me? If by his Omnipotency, as he did to Abraham Gen. 17. it was called in question, Psal. 78.20. Can God prepare a Table in the Wilderness? But his Life was never doubted of▪ as a thing above all challenge and exception: and therefore it pleased the Almighty God to choose his Life to confirm his Truth, As I live (saith the Lord) I do not delight in the death of the Wicked.  
When we swear, we swear by an higher (Heb. 6.16.) and mens' wit cannot devise a higher or more precious thing; then Life. Satan knew it well (in the 2. of Job) Skin for skin (saith he) and all that a man hath, will he give for his life, health, wealth, Lands, Liberties, Honour, possessions, Dignities, Learning, Wit, Memory. A man will strip himself of all, to save his Life. This was the Egyptian Oath, By the life of Pharaoh. The Heathen's title to their Great God, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}▪ The Liver, The first Begetter, The first Mover: and there they made their stop. And so it pleased the Almighty God to stop here; and making it his rest▪ as a thing most clear to all Nations of the World; that as verily as they did see▪ know, and confess, that there was a God in whom they lived, moved and had their being: so verily should they say and profess, that he was a God of the Living, and not of the Dead; and that he delighted not in Dead but in the Living, As I live, saith the Lord, &c. And so much of the form of the Protestation.  
The matter of the Protestation, I told you was absolutely Negative, and it issueth into five branches to be severally touched:  
The first. I delight not in death.  
I will not idle away the time in an empty discourse about the several Translations of the original word. Vatablus translated it, Non cupio, I wish not: the Sep●uagint, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, I will not: the common Translation, Non desidero, I desire not: Tremelius, Non delector▪ I delight not: whose conceit I follow. So of Death; it is taken so many way●, a man cannot miss it what way soever he take; but there is but one way to the Truth, and that is plain▪ Mor●, ad Gehennam; not Gods, but the devil's high way leading to destruction, and so God neither likes the Journey, no● the Journey's end.  
I touch my first branch; I delight not in Death. If God had spoken no more words but these [As I live, I delight not] and any man of mean wit had been bidden to put to the rest; that man by his mean wit would easily have guessed at Death: for there are no two things so opposite, as Life and Death: and it is plain, God (in his wisdom) made choice to swear by his life, to let us see how far at odds he is with death. Fire and Water, Light and Darkness, Heaven and Hell, God and Satan can stand nearer together than Life and Death: and therefore we read in the first of Job, that God would abide Satan standing at his right hand in Heaven: but of Death, we shall never read of him in Heaven, but upon a Horse posting from the presence of God, and (to show how little God liketh him) his mounting is with the meanest too (or like himself) I saw a pale horse in Heaven (saith Saint John) and he that sat upon him his nam● was Death (Apocal. 6.8.) Now, as God is all light, and in him is no darkness at all; so he is all Life, and in him is no shadow of Death at all. And therefore if King David could truly say of the wicked, that he hateth the wicked with a perfect hatred, because there was nothing like unto him in them▪ God may trulier say and swear of Deat●▪ that he hateth him with a perfect hatred, because there is nothing in Death like unto him. And indeed, how can he but hate him? the Father of Lights, the child of Darkness▪ the Prince of Heaven, the Sergeant of Hell? the Maker of the world, the Marrer of the world? Glory, Ignominy? Beauty, Deformity? Honour, Shame? Majesty, the Urchin of hell▪ and companion for worms and rottenness? There is a true saying of our Learning: Facilius est destruere quam astruere: It is ●asier to pull down then to build up again. Yet (as easy as it is) S. Bernard hath wisely observed, That God is quick in making, slow in marring: Cito struit (saith he) Tar●e destruit: He was but six days in making the whole world, and he was seven days in destroying one City, Jericho. And this marring quality that this age so much glories in (as it loves to be called after that name) is it that made God so far out with Death, as (it seems) he hates him worse than Hell, Hos. 13.14. O Mors, ero mors tua; O Inferne, ero morsus tuus: O Death, I will be thy death; O Hell, I will be thy sting, The Author of Life cannot become Death if he would; but yet he threatens, that he will become that he cannot, rather than Death should be what he would not: And it is clear, that God is far enough from delighting in Death.  
The second branch of God's protestation is, I delight not in the death of man. God had an Image before all Worlds: for he had his Son, the engraven Image of his Father: and he was so delighted in his Image that he would needs have an Image of his Image; and so he made Man after his own Image. If any other than God had ●ade Man, or if he had not been made after the Image he eternally loved, it may be he would not have cared so much for him: but being the workmanship of his own hand●, and made after the Image he so tenderly loved; if he had not loved him for his workmanship sake, yet he must needs love him for his sake whose Image he bare, and loving him, could not delight to spoil him. Nature (God's Nurse) had bred in us such a fond desire of our Image, that it brought Idolatry into the world; and when we cannot have a lively image, we will have an Image though it be but of colours and clouts: and if we be Kings, than none must paint th●t Image but Apelles, and when it is drawn it must have a curtain; and if it be the engraven Image, it must go for currant; than who so dishapes or defaces that Image, the Prince takes it as done unto himself, and it is capital a matter of Life and Death. Tu Domine fecisti (saith S. Jerome) O Lord, we have this love (though not this fond love) from thee; for thou tookest the blotting of ●hine Image in Paradise, as a blemish to thy self; and thou saidst to the blotter▪ Quia fecisti, because thou hast done it, on thy belly shalt thou creep, and dust shalt thou eat all the days of thy life▪ Gen. 3.14.  
The H. Fathers are wonderful in the ●ontempla●ion of man's excellency at the first: Cedrus Paradisi, Imago Coeli, Gloria terrae, Dominus mundi, Delici● Domini. The Cedar of Paradise was too good wood to be cut into Chips for Hell fire. The Image of Heaven was not made to b● the Vizard of Hell; the Glory of the World, the Dungeon of darkness, the Lord of the World, the bondslave of Satan; the Darling of the Lord of Heaven, the scorn to all the Fiends of Hell. When the Holy Ghost had accounted the Genealogy from Christ to A●am (Luk. 3.) at the last vers●, he brings up Adam to hi● Father, and calls him by the name of the Son of God. Can a man live to delight in the death of his Son? David (a man after God's own ●eart) denies it, 2 Sam. 19 O Absalon my Son, would to God I had died for thee▪ ●y Son Absalon, my Son, my Son: And ●f David could have forgotten Absalon his Son, yet God could not forget Adam▪ his Son; for he says not to him▪ Would I ●ad died for thee my Son; but, I die for ●●ee my Son: nay▪ (that's too little) I have died▪ for thee before thou were't, that when thou wert, thou mightest not die: and so I may safely swear by my Life▪ that I do not delight in the Death of man.  
When Ulysses played the madman (because he would not go with the Grecians to the siege of Troy) and getting a plough, he ploughed and marred all that came in his way; It was Palimedes' wise counsel that they should lay his young Son in his way: which when ●hey had done, and that the plough came to it, he took it up, & would not let it hurt his Son; and so ●hey discovered that he was but counterfeitly mad; but▪ if he had ploughed up his Son, they would have accounted him perfectly mad indeed. If God had made the world (like the man of Crete) and put Death in (as the Minotaur was put into the Labyrinth there) and reserved all creature● as meat for his jaws; yet, when it had come to the lot of man to be cast in with the rest, if he had not spared Man (being his Son) the Grecians wise account of our Gracious God would have been much like after the account of their Ulysses.  
There is a conceit in the world (beloved) speaks little better of our gracious God, than this: and that is, That God should design many thousands of souls to H●ll b●fore they were, not in eye to t●eir faults, but to his own absolute will and power, and to get him glory in their damnation. This opinion is grown huge and monstrous (like a Goliath) and men do shake and tremble at it; yet never a man reacheth to David's sling to cast it down. In the name of the Lord of Hosts: we will encounter it; for it hath reviled, not the Host of the living God, but the Lord of Hosts.  
First, it is directly opposite to this Text of holy Scripture, and so turns the Truth of God into a lie. For whereas God in this Text doth say and swear, that he doth not delight in the death of man: this opinion saith, that not one or two, but millions of men should fry in Hell; and that he made them for no other purpose, then to be the children of death and Hell, and that, for no other cause, but his mere pleasure's sake; and so says, that God did not only say, but swear to a lie; for the Oath should have run thus: As I live (saith the Lord) I do delight in the death of man.  
Secondly it doth (not by consequence, but) directly make God the Author of sin. For, if God, without eye to sin, did design men to Hell, then did he say and set down, that he should sin: for without sin he cannot come to Hell: And indeed doth not his opinion say, that the Almighty God in the eye of his counsel, did not only see, but say, that Adam should fall, and so order and decree, and set down his fall, that it was no more possible for him not to fall, than it was possible for him not to eat? and of that which God doth order, set down, and decree (I trust) he is the Author: unless they will say, that when the Right honourable Lord Keeper doth say in open Court, We order, he means not to be the author of that his order.  
Thirdly, It takes a way from Adam (in his state of innocency) all freedom of will, and liberty not to sin. For, had he had freedom to have altered God's desigment, Adam's Liberty had been above the designment of God. And here I remember a little witty Solution is made: that is, if we respect Adam's will, he had power to sin, or not to sin; but if God's Decree, he could not but sin. This is a silly solution: And indeed it is as much, as if you should take a sound strong man (that hath power to walk and to lie still) and bind him hand and foot (as they do in Bedlam) and lay him down; and than bid him Rise up and walk▪ or else you will stir him up with a Whip; and he tell you that there be chains upon him, so that he is not able to stir: and you tell him again, that that is no excuse, for if he look upon his heal●h, his strength, his legs, he hath power to walk or to lie still; but if upon his chains, indeed in that respect he is not able to walk: I trust, he that should whip that man for not walking, were well worthy to be whipped himself. Or (if you will give Adam's will a little more scope) this pretty solution makes it as a bird in a Cage, and the door fast shut: if you look ●p on the wings of the Bird, she hath power to fly and flap away; but if you turn your eye and look to the Wicke● of the Cage, you may well see, that she may flutter thither but she can get no further. Almighty God's Decree is stronger than the Wicket and Chains too; for he that made the bonds of Ori●n so sure, that no man can lose them, hath made the bonds of his Decree so sure, that no man can break them: and therefore if God set i● down for a Decree, that Adam should fall, Adam had no more liberty not to fall, than the man in the chains had liberty to walk, or the Bird in the Cage liberty to fly away.  
Fourthly, as God doth abhor a heart and a heart, and his soul detesteth a double-minded man: So himself cannot have a mind and a mind, a face (like Janus) to look two ways. Yet, this opinion maketh in God two Wills, the one flat opposite to the other: An Hidden will, by which he appointed, and willed that Adam should sin; and an Open will, by which he forbade him to sin. His open will said to Adam in Paradise: Adam thou shalt not ●at of the Tree of Good and evil: his hidden will said, Thou shalt eat; nay more, I myself cannot keep thee from eating, for my Decree from eternity is passed, Thou shalt eat, that thou mayest drown all thy posterity in sin, and that I may drench them (as I have designed) in the bottomless pit of Hell.  
Fiftly▪ among all the abominations of Queen Jezabel, that was the greate●t, (1 Kings 21.) when as hunting after the life of innocent Naboth, she set him up among the Princes of the Land, that so he might have the greater fall. God planted man in Paradise (as in a pleasant Vineyard) and mounted him to the World, as on a stage, and honoured him with all the sovereignty over all the Creatures, he put all things in subjection under his feet; so that he could not pass a Decree from all eternity against him to throw him down headlong into Hell: for God is not a jezable, Tollere in altum, to lift a man up, ut lapsu graviore ruat, that he may make the greater noise with his fall.  
Sixtly, Almighty God at the Creation▪ when he called a Counsel to add a glorious con●lusion to all his works; it was well he himself propounded the case: Let us make man: for this conceit would fain alter the cas●, and put it thus: Let us mar man▪ For what is it else to mar man▪ but to make him and mar him? And it had been hard, if in all that glorious Assembly, there had not been any one that had loved man so well, as to plead one word for him: O Lord, if thou delightest in Death and Hell, behold the Fowls of the air, the Beasts of the field, the Fishes in the Sea; their hugeness, their voice▪ their roaring is greater than man's; let them be there: and if thou wilt not spare man for thy Work●anship-sake, yet spare him for thy Image-sake: who did ●ver make his Image to mar it? Let us not make man after thine own Image.  
Seventhly, if King Ahassuerus had put Mordicai in his own Chariot, clad him in so royal Robes, and put a Ring on his finger, and caused him to be proclaimed before him, Thus shall it be done to the man whom the King delighteth to honour; and then had caused him to be carried away ●o Haman's Gibbet, to be hanged up; and ha● there proclaimed, This shall be done to the man whom the King delighteth to honour; would it not have made all the People at their wits ends? God mounted Man on the Chariot of Majesty, and clad him with the royal robe of righteousness (that shone more bright than the Sun in his highest luster) and put upon his finger's health, wealth, and immortality; and caused to be proclaimed before him, that he was his delight: and yet all this had been with an eternal purpose and Decree, to spoil, disrobe, and hang him in Hell. Hic durus Sermo, this h●d been an hard Decree▪ man's weak capacity could hardly digest it.  
Eightly, the Poets had a device of their old God Saturn, that he eat up his children ●ssoon as they were borne, for fear lest some of them should dispossess him of heaven: Pharaoh King of Egypt had (almost) the same Plea, for he made away all the young Hebr●w males, lest they should multiply too fast: Herod, for fear our saviour Christ should supplant him in his Kingdom▪ caused all the young children in Galilee to be slain: those had all some colour for their barbarous cruelty. But, if any of those had made a Law, designing young children to torments before they had been born; and for no other cause and purpose, but his own absolute will; the Heavens in course would have called for revenge. It is the Law of Nations, No man innocent shall b● cond●mned; of Reason, not to hate where we are not hurt; of nature, to like and love our own brood. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (saith the H. Ghost) we are God's kindred, he cannot hate us when we are innocent, when we are nothing, when we are not. Now, touching God's Glory (which is to us all as de●re as our life) this opinion hath told us a very inglorious and shameful Tale: for it saith, The Almighty God would have many souls go to Hell; and that they may come thither, they must sin, that so he may have just cause to condemn them: who doth not smile at the Grecians conceit, that gave their God a glorious Title for killing of Flies? God's Glory in Punishing ariseth from his justice in revenging of sin: and for that it tells (as I said) a very sad and unpleasant tale; for who could digest it, to hear a Princ● say after this manner? I will beget me a son that I may kill him, that I may so get me a name: and, that I may have some colour to kill him, I will beget him without both his feet▪ and when he is grown up, having no feet; I'll command him to walk● upon pain of Death: and when he breaketh my commandment, I'll put him to Death. Oh Beloved, these glorious fancies, Imaginations, and shows, are far from the nature of our Gracious, merciful, and Glorious God: who hath proclaimed himself in his Titles royal: Jehovah, The Lord; The Lord strong and mighty, and terrible, flow to Anger, and of great goodness. And therefore let this conceit be far from Jacob, and let it not come near the Tents of Joseph.  
How much holier and heavenlier conceit had the holy Fathers of the justice of God Non est ante punitor Deus, quam peccator homo: God put not on the person of a Reveng●r, before man put on the person of an offender saith S. Ambrose. Neminem coronat antequam vincit; neminem punit, antequam peccat: he crowns non● b●fore he overcoms, and he punisheth no man before his offence. Et qui facit miseros ut misereatur, crudelem habet misericordiam: He that puts man into misery, that he may pity him, hath no kind but a cruel pity. And so I come to the third branch: I delight not in the death of a sinful man.  
God could not delight in the Death of a sinner, who parted with his Delight to save a sinner. Old Jacob, when he should part from his youngest son Benjamin, G●n. 42. ult. he told Sim●on, that he had as lief part with his life: Ye will bring my grey head with sorrow to the grave: yet Jacob had many Sons more alive. But to part with a Son, an only Son, a beloved Son; this is more bitter than death itself; ye shall see it plain in God's temptation of Abraham: Take thy Son, thine only Son, thy Son Isaac whom thou lovest, and offer him up to me upon the Mount: And when as Abraham did but offer to offer him, God cried from heaven, Sufficit▪ It is enough: as if he should have said, Thou being Man canst do no more for God. But he, being God, did more for Man, and sinful Man too: For he took his Son; his only Son, his beloved Son. Math. 3. This is my beloved Son, in whom I am well pleased; and he did not offer to pa●● with him, but did part with him, not in the Mount, but in Golgotha, the Valley of skulls: and that which all the world doth wonder at, God himself was Pater & Sacrificulus, The Father & the Sacrificer too. For, he slew him in heaven, ere the Jews slew him on Earth: Hic ●st Agnus Dei immolatus ab origine mundi. This is the Lamb of God slain from the be beginning of the World. And so God brought up Death from Earth into Heave●, that i● might bring down Life from Heaven into Earth▪ Nolo mortem peccatoris, qui mōr● volui pro peccatorib●s (saith S. Bernard) Well Mayst thou say, thou willest not the death of a sinner, who diest thyself to save a sinner. O mors! vulneratus est pr● me, qui morte sua fecit, ut vinoami●e, saith S. Austin: O Death! he hath been wounded for me, that made me by his death to overcome thee. Pastor i'lle magnus vicinis Angelis, &c. (saith S. Gregory) That great shepherd of heaven was so full of joy that he could not keep it in, but out it must among his Angels. Et quae causa. (saith he) And what was the cause of such a shout in Heaven? Drach●a inventa est: the lost Groat is found. Tantum gaudii de re tantilla (saith he?) so great joy for so small a thing? How then could he joy to have it lost, that so much rejoiced to have it found? O Lord, the holy angles in Heaven are thy Witnesses. that Thou delightest not in the death of a sinner.  
The fourth branch of God's protestation is▪ I delight not in the death of a wicked sinner. In the 7. of Matth. there are sins that are motes, and sin● that are beams: In the Epistle of Jude there are spots in Feasts: in the 64. of Esay, there are menstruous clothes: In the Canticles there are Matulae, stains: And Esay 1. there be sinners of scarlet dye: If our sins be as moats in our eyes, and cause them to water, God hath his handkerchief wherewith he wipes away all tears from our eyes, Apoc. 7. If they be Menstruous, he hath his hyssop, Psal. 51. If they be of scarlet Dye, he hath his fuller's soap, Esay 1.18. Shall we then sin, (saith the Holy Ghost) that Grace may abound? God forbid. Yet if sin chance to abound, Grace hath over-abounded, it hath the Superlative of sin: and doth superabound. Abundat delictum, superabundat gratia: sin doth abound, but Grace hath abound above it, it doth superabound. There is a sin so strong, that it doth pierce the Heaven●: and that is the sin of the men of Sodom, that would not stay till God came down unto it, but it came up, and rang in the ears of God, it pierced the Heavens. At Misericordia supra omnia opera manuum ipsius▪ (Psal. 145.) The Mercy of God is above all his works: And sin is man's proper handiwork; it wa● the reaching of an Apple that first brought sin into the world. When our Saviour Christ sweat blood in the Garden, it was but a preparative to his pot●on on the Cr●sse; for there he sweat (not like unto blood, but) blood and Water: Water▪ to wash away the stains of our daily infirmities; blood to wash away our sins in grain; and a deeper colour than blood▪ our sins cannot bear.  
If God could have delighted in the death of a sinful wicked man, he must needs have delighted in the death of Ahab; for he sold himself to work Wickedness, and that before the Lord: but God was so far from such delight, that he took great delight in his feigned humiliation, and withdrew his hand from the plague he had devised against him. Venit salvare, non Baptistam, Magdalenam, Matrem suam; sed peccatores, quorum ego sum primus (saith S. Basil:) Our Saviour Christ came into the world to save, not John Baptist, Mary Magdalen, or Mary his Mother; but sinners that wore Paul's colours, and fought under his banner; and he bare in his banner, fire, sword, and persecutions, menaces, revilings, railings, blasphmies, sins of the upper house, borne as high as Lucifer himself. Perpendo Petrum, considero Latronem, intueor Zachaeum, aspitio Mariam, Apostatum, Furem, Vsurarium, Meretricem. I think upon Peter, I consider the thief, I behold Zachaeus, I look upon Mary (saith St. Gregory) and I see that an Apostate, a thief, an usurer, an Harlot, these are Christ's favourites, and such darlings unto him, that some of them must needs sup with him in Paradise at his instalme●t: Hac nocte, this very night shalt thou be with me in Paradise.  
Fiftly, the last branch of God's protestation is, I delight not in the death of any sinful wicked man. Si non impii, nullius (saith S. Jerome) if not in the death of a wicked sinner, not in the death of any sinner. And therefore, lest we should deem God like King Saul (that spared the fairest, and the fattest of the Amalekites, and put the least and worst to the Sword) S. Peter makes it plain, (2 Epist. 3.9.) non vult aliquem perire, God would not have any one to perish, but to come to the knowledge of the Truth. unnatural Cain when he had slain his brother Abel, and that his conscience so stung him, as that he feared every one that met him would have done as much to him; God set a mark upon him that he should not die▪ Treacherous Judas, when he had sinned in betraying the Innoce●t blood, and had laid his hands (his bloody hands) upon himself; when he had so done, the Holy Ghost saith (Acts. 2.25.) Abiit in locum suum: he went to a home, not of Gods, but of his own providing. The fearful doom at the last day, is Ite, non Auferte; go your ways; not, Carry them away; go the way yourselves have chosen: And it is to the sheep, Venite benedicti Patris mei: Come ye blessed of my Father: and to the Goats, Ite maledicti in ignem paratum: go into the fire, ye ●ursed: but it is not, Ite maledicti Patris, go ye cursed of my Father. God entitles himself to the blessing only▪ And the fire is prepared, but for whom? Non nobis, sed Diabolo & Angelis ejus: Not for you, but for the Devil and his Angels. So that God delighteth to prepare neither Death nor Hell for damned men.  
This last branch of God's protestation, (I delight not in the death of any sinner) I resolve into six Consequences, as Links depending on this Chain.  

1. God's absolute will is not the cause of Reprobation; but sin.  
2. No man is of an absolute necessity the child of Hell, so as by God's Grace, he may not avoid it.  
3. God simply willeth and wisheth every living Soul to be saved, and to come to the Kingdom of Heaven.  
4. God sent his son to save every soul, and to bring it to the Kingdom of Heaven.  
5. God's Son offereth Grace effectually to save every one, and to direct him to the Kingdom of Heaven.  
6. The neglect and contempt of his Grace, is the cause why every one doth not come to Heaven; and not any privative Decree, Counsel, or determination of God.   
These six I will briefly discuss, and so commend you to the Grace of God.  
For the first, Almigty God at the Creation, when he took a view of all his Creatures (as men use to do▪ that have newly drawn an Image, they view and pry to see what is amiss in it) it seems, when he looked upon them he found they were Good; and when Man was made, behold, They were very Good, Gen. 1.31. Now if God had cast a way man before he had sinned; (not in eye to sin, but in absolute judgement) the malicious would have cried; the kingdom of God is worse than the kingdom of Satan; For Satan is not divided against Satan, & Belzebub the Prince of Devils doth not cast out Devils Matt. 12.26. But by this Device. Ipsa bonitas, goodness itself is divided against goodness; the goodness of the Creator against the goodness of the Creature; God is at defiance with his own Creature and Image; the fountain of goodness that God did see in Man, what was it, but Radius divinae bonita●is, a beam of that goodness, which issueth from the fountain God himself?  
Secondly, God's Hate does not arise as his Love doth: for his Love ariseth of and from himself. For being all beautiful and glorious (which cannot be but all lovely and amiable within) and seeing himself, cannot but love and like himself; ●o that, he hath in him to move him to Love, but he hath not in him to move him to Hate; but that cometh from without, and there is nothing from without which God hateth, but sin. The man of sin had so much goodness, as to say; Odi quia Inimicus: I have hated him, because he is my enemy. Now, sin only is the sworn enemy to God: Enemy to his goodness, being badness itself; Enemy to his Majesty, being baseness itself; Ene●y to his Glory, being Ignominy; to his lightness being Darkness; to his Beauty, being Deformity; to his Justice, being Iniquity; to his Pity, being Cruelty; to his Life being Death; to his very Being itself having no Being: Sin was an intruder into the World, and had not where to lay his head. So that God cannot hate any thing, but sin; and what he hates he hates for the sake of sin.  
The second consequence is: No man is of absolute necessity the child of Hell, so as by God's grace he may not avoid it. And this is a sprig of the former Branch: For, if God cannot hate any man, but for sin, and himself cannot delight in sin; then can he not delight that any man should go to Hell, but he that delighteth himself to die in sin. Let us look back to the Garden from whence we came: God planted in the Gardan of 〈◊〉 a Tree of Life, and it was 〈…〉 to be found as the Tree of Death; A●am with the same ease, might have reached out his hand to the Tree of Life, and saved all; as to the Tree of Death, and marred all: So that, it was not absolutely necessary, that any should go to hell. When Adam had erred in making choice of the wrong Tree, and had barred himself from the Tree of Life, God put him out into the open field of the World and in it planted a Tree of Lif● (better than the Tree in the Garden of Ed●n) a Tree that came down from heaven, Apocal. 2.7. and cansed his Herald to proclaim before it: This is the Tree of life that came down from Heaven; whosoever tasteth of this Tree shall not die, but have ●verlasting life. The Tree which was in the Garden of Eden did never seek men, and reach forth fruit unto them; but man was to seek, and to reach forth his hand unto it and so taste it: But this Tree seeketh us, and reacheth forth fruit unto us. Nay, God himself plucketh off the fruit, and followeth us with it, as a Nurse doth follow her child with meat (Psal. 81.11.) Aperi os tuum late: Open thy mouth wide, and I will fill it. And if w● will not be at the 〈…〉 our mouth▪ that we may be 〈…〉 Heaven, Death will be at the pains to o●en her jaws, that we may feed him in hell: They lie in hell and Death knaweth upon them, Psal, 49.14.  
The third consequence is: God simply willeth and wisheth every living soul to be saved, and to praise God for his goodness among the Angels in heaven. And this Truth, the Holy Ghost hath taught us by the mouth of holy Paul, 1. Tim. 2▪ 4. Deus vult omnes salvos esse▪ God would have every man living to be saved, and none to die eternal Death. And here the Genevian conceit hath dealt with this gracious bounty of God, and this blessed saying [God will have all to be saved] as Hanan did with the Ambassadors of David, he cut off their Garments to the hips, and this hath curtailed the grace of God at the stumps: for it saith: It must not be meant, that God would have every living soul to come to Heaven; but one or two out of every Order and Occupation to come unto heaven. As if our gracious God were fallen out of liking with Christian souls, and suddenly fallen in love with Orders and Occupations. And yet I fear me, beloved, it were as easy to bring up all Christian souls unto heaven, as it is to bring all Orders and Occupations thither. But the spirit of Peter (a great deal wiser than that of Geneva) saith plainly, 2. Ep. 3.9. Deus non vult● Aliquem perire, God would not have any one to perish, but to come to the knowledge of the Truth. And, since it hath Pleased Almighty God there to say it, & here in my text to swear it, that he doth not delight ●n the death of a sinner: I trust, we shall ●●ve grace to believe him; since himself can better tell what himself would have, than the man of Geneva can▪  
Now, if any man's mind doth put this doubt: How it comes to pass, that so many souls are dam●ed, if it be God's will that every one should be saved? (for who hath resisted the will of the Lord?) I will easily resolve and clear him that case. God's will is plainly revealed in his holy book▪ to be of two sorts: 1. his absolute Wi●l: and 2. his will with condition. His absolute Will said, Let there be light, and there was light; let there be a Firmament▪ and there was a Firmament; Sun, st●nd thou still in Gibeon, and it stood still. This Will, indeed, cannot be resisted, for it speaks but the word, and the thing is done. But God hath not this Will in the matter of our salvation, for then so should we be saved, as the Heavens were made; but in the matter of our salvation God useth his will with condition. And he hath set us three conditions (according to our three states) which if we break, we ●ustly forfeit our estate. The first condi●●on was in paradise: Ne ede, & vives: 〈◊〉 not, and thou shalt live: and that we would no● keep. The second was under the Law, Fac hoc, & vives: Do this, and thou shalt live: and that we could not keep. The third is under the Gospel? Crede, & vives: Believe, and thou shalt live: and that we may all keep: and if we keep it not, we forfeit our estates in Christ, and are wilfully guilty of our own damnation. The Reason is sweet out of S. Austin: Qui creat te sine te, non salvat te sine te: He that created thee without thee, doth not save thee without thee: but thou must seek, and thou shalt find▪ ask and thou shalt have: knock and it shall be opened unto thee. For, not one of every Order or Occupation, but every Christian soul, that seeketh, findeth: that asketh, receiveth: and that knocketh, it is opened unto him.  
Fourthly, our next consequence is: That Almighty God (in his infinite love and mercy towards man) sent his Son to die and suffer hellish Torments, not for Peter, James and John, and a few of the Elect only: but for the sins of every sinful Soul in the world, and this Doctrine is so clear in the Book of God, as that the Sun at midday shines not more bright. The Sun of man is come to seek and to save that which was lost 19.10. Behold the lamb of ●od ●hat taketh away the sins of the world (Ioh 1.29) who is a propitiation for our sins, and not for our sins only▪ but for the sins of the whole world. (1. Ioh. 2.2.) and here the new synecdoche chaps off at a blow from the death of Christ all the sensible parts in the world, and leaves him only the centre to carry his wares in. For it would teach us thus to say: God would have all to be saved, that is, God would have a few to be saved: God would not have any to perish, that is, God would that almost all should perish: so God loved the world●hat is, so God loved a small number in the world: this is the Saviour of the world▪ that is, a Saviour of an handful of the world. Satan's synecdoche useth to be of the long size, and the shortest last. Luc. 4.5.6. having there taken our Saviour Christ up into a high mountain, and showed him all the Kingdoms of the world, than he begins to proclaim, all ●his is mine▪ and the glory of it all▪ and to whomsoever I will, I give it all. Nothing ●ut all in the devil's mouth; yet if he had been put to it, he would have perform●d nothing at all, or not pa●t a foot or two in the kingdom of darkness. When they are ashamed of this silly shift, they take up another as bad as ●his, and that is, sufficiienter & effi●●enter: Christ died (say they) sufficently for all, but not effectually; that is, he meant not the good of his death to all: this device (beloved) shadows the wisdom of our Saviour Christ▪ and therefore they had as good have kept it to themselves▪ For▪ I am sure, ye are persuaded in soul that our Saviour Christ by his death and passion made a full satis●action, for the sins of all the sinful souls in the whole world. Which since he did, it sto●d as much with his ease and more with his goodness, to communicate his goodness, and the benefits of his precious death unto us all, as to appropriate them to a few. But what an odd delusion were this, that a Christian Prince should proclaim himself Redeemer of all●he poor Christians under the Turk, and should send over sufficient ransom for all the●r freedoms; and all the poor captives (hearing the proclamation) should verily think they should be redeemed; and than the Princ● should thus interpret himself; I pro●laimed indeed sufficiently to All, but I meant effectually but to a few? this gay interpretation, what doth it else, but shut up the gates of the kingdom, and will neither suffer the Interpreters themselves, nor others (that would) to enter in.  
The fith consequence is: Our Saviour Christ offers saving Grace effectually to all, to direct them to the kingdom of Heaven; and all and every one may be saved, that doth not despise nor abuse the Grace of God. It's a ●trang doctrine, we should see, and say, that our Saviour Christ calls and invites all to repentance and amendment of life; and yet we should also say, and teach, that he meaneth not as he saith; for he would not have every one to repent and amend. Is God as a man, that he should dissemble? The Cripple that lay at the beautiful Gate of the Temple, and fastened his eyes upon Peter and John; if Peter and John had said unto him; up, arise, and follow us, and we will do thee good; and yet had neither given him strength to rise, nor power to walk; would not the Scribes and Pharisees have scoffed at them? We are by nature (beloved) poor and miserable Cripples; we have neither hand to lif● up to Heaven nor feet to walk in the way of God's commandments, nor joints to move towards God: Alas! poor miserable creatures that we are! What meant our Saviour so to say unto us?  
A Noble man invites to his Table the Honourable Lord Mayor, and the Aldermen his brethren, and (for the more grace unto them) send● his Son and heir to meet them; and he tells them in his father's Name, that they should be right welcome to his father's house, and that he hath provided room and diet for them all: and yet the Noble man (his Father) hath a purpose to welcome but one or two, and hath provided room and diet but for one or two, and shuts up the Gate against the rest. Having so solemnly invited them all, would they now then think this Noble man had dealt nobly with them? It's our case (beloved): The joys of Heaven are a feast of joy; and the King of Heaven hath sent no less a personage, than his only Son and heir to invite us thither; and he tells us in his father's name, that the King (his Father) had provided room and meat enough for us, and that the Angels of Heaven will be glad to see us at their Master's house, and that there will be a great jubilee in Heaven at our coming thither; and yet the King his F●ther (saith this new device) hath a purpose to entertain but one or two, and hath provided cheer and room but for one or two; and shuts up the everlasting doors against the rest (though solemnly invited) eternally. Is this the royal word of a King? and here they come in with Bellarmine's dreaming; that is, Christ offers Grace to all sufficiently; but it is not effectual or saving Grace. This is verily as drowsy a dream, as ever dropped from that phlegmatic head. First, there is nothing sufficient for any thing, which is not efficient to that use too, Then whereas we teach and say, that our Saviour Christ offers saving Grace effectually to all; we plainly mean that Grace, which hath power, strength, and virtue to save all: though all in effect are not saved by that Grace, and the want is not in the ●race, but in them who despise and abuse the Grace; it's a beam of the same brightness that falls upon a clear, and upon a blear-eyed man, yet both do not see, a talon of the same we●ght wrapped up in a Napkin, and put to use, yet both doth not yield increase: Seed of the same goodness sown among thorns, and in good ground, yet both do not bring ●orth fruit, the cause is not in the beam, the talon, the Seed; but in the Eye the Napkin the Ground. For, the very same kernel of seed choked of thorns, sown in good Ground would have brought forth fruit: the very same talon wrapped up in a Napkin, put to use would yield increase: the very same beam, that dazzled the blear-eye, would have made the clean eye see: and the very same▪ saving Grace, that is a savour of Life unto one, is the savour of Death unto another: no odds in the Grace, but in the Man, We all ten have Lamps and Light alike to light us to the kingdom of Heaven: yet but five of us with wise usage, shall keep our Lamps, and Light, and enter in; and five of us, by foolishness shall let our Lamps out, and stand without.  
The kingdom of Heaven (saith our Saviour in the same place) is like a man that went into a far country; and he committed to his servants, to one five Talents, to another two, to another one; some odds in the number, but none in the nature of the thing. For he that had least, had a talon and (by all rules of proportion) had as much ability to produce a talon, as two to gain two, or five to beget five; and he that had it, had as much liberty to use it, as he that had two, or five: and if he had used it, and gained a talon, he had been as sure of a City in the kingdom of God, as either of the other: and if he had had a City, he had been well. For, a disciples reward is but a bare place, without either cap, or covert upon it (Ioh. 14.2.) I go to prepare a place for you.  
If thou blowest the spark (saith the wise man Eccles. 28.12.) thou shalt have fire, and if thou spit upon it, it will go out: and both these came out of the same mouth. I am come (saith our Saviour Christ) to send Fire o● the earth: and what is my desire, but that it may be kindled? so, he that hath least of this fire hath a spark at least. And there was never man so desperately wicked, but at some time or other, he felt this spark of God's Spirit glowing in his heart. He that blows that spark may have a flame to light him to the kingdom of Heaven: and he that spits upon it, makes himself a brand fit to increase the fire of Hell. The Apostle Paul therefore had a special care of this very thing. 1. Thes. 5.19. Quench not the Spirit.  
Sixtly, our last consequence is, that contempt and neglect of Grace is the cause why any man doth not come into Heaven: and not any privative decree, council, or determination of God. God quits himself of our destruction by an universal assertion; against which (upon the Genevian supposition) the house of Israel might have said, and answered with ease: O God of our Fathers, what meanest thou to say unto us, why will ye die, when thou hast from all eternity decreed, that we cannot but die? Oh Jerusalem, Jerusalem (saith our Saviour) thou that killest the Prophets, and stonest them that are sent unto thee, how often would I have gathered thee ●ogether, as a hen doth gather her chickens under her wings, and ye would not! there is Ego volui, I would, salus ex me, thy salvation is wrought by me: tu noluisti thou wouldest not: perditio ex te, destruction is willed by thyself. Now, whereas it is devised by some, that our Saviour should weep over these Jews, as man, and laugh at them, as God, (Himself having decreed their destruction from all eternity,) this is a very bad and profane device. For, it would make our Saviour Christ to shed Crocodiles tears, to laugh and lament both at once. And if this fancied decree, of eternal designment to Hell without sin, had any sooth in it; then must it needs be, that our Saviour Christ was at that holy counsel in Heav●n, when as this decree was pronounced and made, for God the Father (in wisdom) could not make a decree, but by him who is the wisdom of the Father) and if he was in the bosom of his Father at this decree, and himself gave his voice and consent unto it, that these I●ws should never come to heaven; neither by the death, nor medi●tion of our Saviour Christ; then would he not of his goodness thus come down on the earth, and weep, and lament, that they would not be saved. And the tenor of our saviour's deploration must then needs have been this: Oh Jerusalem, Jerusalem▪ thou that killest the Prophets▪ and stonest them that are sent unto thee; how often would I have gath●red thee together, as an ●en gathere●h her chickens under her wing●! but ye could not. For I and my Father have sat in council in Heaven, and from all eternity have made a decree, that ye should never come to heaven, though I myself a thousand times should be crucified for you. And now, beloved (as the H. Ghost saith) say not ye, when ye have sinned, that God incited you to sin, for God cannot tempt you to sin, and then condemn you for sinning: every man is his own tem●ter, and his own tormentor.  
To conclude: let us take heed and beware, that we nei●her, (with the Papists) rely upon our free will: nor (with the Pelagian) upon our Nature: nor (with the Puritan) Curse God, and die, laying the burden of our sins on ●is shoulders, and the guilt of ●hem at his everlasting doore●: but let u● all fall down upon our faces, give glory to God, and say, unto thee, O Lord, belo●geth mercy and forgiveness; unto us shame and confusion; for we have gone astray, we have offended, and dealt wick●dly as all our fathers have done. But thou art the God of mercy, that hast swo●ne by the life▪ that thou d●st not delight in the death of a sinner. And this grace God grant unto us, &c. Amen.  
FINIS   

BOOKS Printed for, and sold by, Gabri●l Bedel, and Thomas Collins, 1658. viz. Books in Folio.  
THe complete ambassador, containin● the 〈…〉 of Sir Fran●is 〈…〉 and other eminent 〈…〉 S●ries of the most rema●k●●le ●as●ag●s o● sta●● both at home and abroa● 〈…〉 of blessed memo●y, co●lect●d by Sir 〈◊〉 D●●gs.  
The Hist●●y of ●ivil wars 〈◊〉 Fr●●ce, written in Italian by 〈…〉 Advila● the whole fifteen books translated into English by Sir Ch●rls Cotterel and William Alesbury.  
Idem, The Continuation being Ten Books▪  
A complete Chronicle of England, begun by Ioh● Stowe, and continued by Edmond Howe's Gent, With An Appendix of the Universities of England.  
A French English Dictionary with an other in English and French, compiled by Randal Co●grave Gent. Whereunto are added, The Annimadve●sions and supplement of James Howel Esq.  
Annales Veteris Testam●nti, a prima mundi O●igine deducti, una cum rerum Asiaticarum & Egyptiacarum Chronico temporis Historici Principio usque ad Maccabaicorum initia producto, Iac●bo Vsserio Arm●chano digestore.  
Idem Secunda pars. usque ad imperii Vaspatiani initia atque Extremum Templi & Reipublicae Judiacae excidium deductum, Authore Jacobo Vsseri●  
Of Government and obedience, as they stand directed and determined by Scripture and Reason, in four Books, by John Hall of Richmond Gent.  
Dalton's country justice, corrected and enlarged by the Authors own hand before his death: unto which is annexed, An appendix or abridgement of ●ll the late Acts and Ordinances that relate to the Off●ce of a Justice of Peace, to the year 1655, by a barrister learned in the Laws.  
I Ra●guagli di Parnasso, or Advertisements from Parn●ssus, two Centuries, with The politic▪ Touchstone, written Originaly in Italian, by that famous Roman, Trojano Bocalini, and now put into English by the right Hon. Henry E●r. of Monmouth  
The History of Philosophy in eight Parts, containing those on whom the At●ribute of Wise was conferred, with the pictures of several Philosophers, by Thomas St●nly Esquire,  
Historical Relations of the united Provinces of Flanders, containing the natural conditions of the people, with the forms of Government; With the complete History of the Wars of Flanders, written in Italian by the Learnad and Famous Cardinal Bentivo●lio, Englished by the Right Honourable, Henry, Earl of Monmouth, the whole Work illustrated with many Figures of chief personages men●ioned in this History.  
politic Discou●ses; written in I●alian by Paalo Peruta, a noble Venetian cavalier, and procurator of S. Mark: Whereunto is added, A short Soliloquy, in which the Author briefly examines the whole course of his Life; rendered into English by the Right Honourable Henry Ear. o●Munmout●  
E●dmeri Monachi Cantuarien●●s Historiae novorum sive s●i S●culi res Gestas sub Gulielm. 1. & 11. Henric. 1. Emis●● Johannes Seldenus.  
Seldeni Mare Clausum, seu de Dominio Maris.  
The History of King Henry the VII. written by the Right Honourable, Francis Lord V●rulam, Viscount S. Alban, unto which i● annexed a very useful Table.  
Orlando Furioso, in English Heroical verse, illustrated with Figures, with an addition of Epigrams, by Sir John Harrington.  
The Marrow of the French Tongue, by John Woodro●●h Gent.  
Pyrotechnea, Or the Art of Fire Works, with an addition of logarithms, by John Babyngton, Student in the mathematics.  
Devotions upon certain Festivals, piously and learnedly expressed in meditations, by that accomplished Gen. William Austin of Lincoln's inn Esq.  
* The philosophy, commonly called The Morals; Written by the learned Philosopher Plutarch. translated out of Greek into English, and conferred with the Latin and French Translations, by Philemon Holland, Doctor of physic.  
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The Roman History of Titus Livius, Englished by Philemon Hollond, Doctor of physic, purged from many errors in the former Impression.  
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A Collection of those Ordinances, Proclamations, Decl●rations, &c. which have been Printed and published since the Government was established in his Highness the Lord Protector, viz. from December 16. 1653. unto September 3. 1654. with their several date● and dependencies; comprised in a lesser volume than before, for the b●tter use and benefit of the Reader, Printed by his highness' Printers.  
An Epitome of all the common and Statute laws of this Nation, now in force; Wherein more the● 1500. of the hardest words or terms of the Law are explained, and all the most useful and profitable Heads or Titles of the Law by way of Common place, are largely, plainly and me●hodically handled; with an Alphabetical Table by William Shepheard, Esquire, sergeant at Law; published by his Highness ●peciall Command.  
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The Histo●y ●f Tit●es; that is, the practice of payment of them, the positive Laws made for ●hem, and the Opinions touching the right of them▪ And A R●vew of it, is also annexed, which both confirms i●, and directs in the use of it, by John Selde● Esq.  
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The Christian Man, or t●e Reparation of Nature by Grace, Wri●ten in French by that Elegant ●nd pious Author Io. Francis Senault, Englished by H▪ G▪ sometime Student of C●rist. Church in Oxford  
potter's Interpretation of the Number 666. or the number of the beast.  
T●e History of the Grand Seignor Seraglio; ●o which is ●dded, the History of China.  
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An Ass●ze Sermon preached before the reve●●nd Judges▪ at Warwick, 1651▪ by W Dur●am▪  
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Palmeri D' Oliva both parts complete.  
The Recantation of an ill led life▪ or, T●e Discovery ●f the highway Law, by I. Clavel Gen. D. in physic.  
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The touchstone of Common Assurance by William Shepheard Esq.  
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The Staple of News  
T●e Devil a● ass▪   By Ben. Johnson in folio.  
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The Platonic Lovers  
The triumphs of Prince  
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The Merry Wives of Windsor, by Shackspear in quarto.  
Edward the 4, the ●irst and second part, in quarto Michaelmas Term, in quarto.  
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The phoenix, in quarto.  
The Combat of Love and Friendship, by Do●tor  
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The courageous Tur●or Amurah the First  
The Tragedy of Oxestes   Written by Tho. Goffe: Master o● A●●s, and Student of Christs-Church, Oxfo●d, newly reprinted in Octavo.   

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Selected Odes of Horace, Englished by Richard Fanshaw Esq.  
An Apolo●y for Learning, and Learned Men, by Edward Waterhous Esq.  
Idem▪ His two Divine Tracts.  
Lambert's A●ch●ion, or a Comment on the High Courts of Justice.  
The parson's Law.  
●●lendarium Pastoral●, a Theodor● Bathurst, in Latin and English.  
The Cou●t-Keep●●s Guide, or a familiar Treatise of keeping of Court Leet and Court Baron, by Willia● S●e●hea●d Esq▪ now sergeant ●t Law.  
Nature u●bowelled, or rare experiments in Physic●●nd chirurgery, by Al●t●●a, Countess of Arundel.  
An Essay upon the first Book of Titus Lucretius Carus, de Rerum Na●ura; Interpreted and made English Verse by John Evelyn Esquire, illustrated with historical Annotations.  
Phinet●i Phyloxenes, Some choice Observations of Sir John Finnet Knight, and Master of the Ceremonies to the two last Kings, touching the reception and Precedence, the Treatmen● and audience, the punctilios and Contests of foreign Ambassadors in England.  
Two Romances. 

The nuptial Love●  
Hippolito and Isab●lla    
Brinsley's Small copy-book.  
A Synopsis, or Compendium of the Fathers. The triumphant Lady, or, The Crowned Innocent▪ a Choice and authentic Piece of the Famous De Cereziers, Almoner to the King of France, in English.  
Gassendus his Li●e of Pereski●s, rendered into english.  
A Golden Chain, or a Miscellany of Divine Sentences of the Sacred Scriptures, and of other Authors, by Edward Bulstrode Esq.  
Books in Co●artnershi●●i●h W. L. & D. P. in Octavo.  
Ashes Table to the L●rd Cook's Eleven Repor●s, translated into English.  
The New Natura Brevium, by An●h. Fitz-He●bert, translated into English.  
The Whole off●ce of a Country Iu●tice of Peace, in two parts, reprinted with Additions, by William Shepheard Esq. now Ser●eant at Law.  
I●em, His clerk's Cabinet, with precedents & Forms.  
A Learned Treatise in Commendation of the Common laws of England, by Francis Whit● of Gray's inn Esq.  
A Treatise collected ou● of the Statutes of the Common-weal●h, and according to common experience of the laws, concerning the Office and Authorities of corners and sheriffs, together with An eas●er Method ●or keeping Court-Leet, Court Baron ●nd Hundred-Courts, b●Iohn Wilkinson, to which is added, The R●tu●n● of Writs, by John kitchen; all published in English.  
The Clerks Vade Me●um, or a Choice Collection of modern Pr●sidents, according to the best Forms extant, and such as have not formerly been printed, useful for all persons that have relation to the pr●ctick part of the Common Law.  
Repo●ts and Pleas of Assizes a● York, held before several Judges in that Circui●e, with some Pre●idens useful for Pleaders at the Assizes.  
Reports and Cases in Chancery, Collected by Sir George Cary, one of the Masters of the Chancery in Anno 1601. out of the Labours of Mr. William Lambert, with the King's Order and Decree in Chancery, exemplified and enroled for a perpetual Record 1616.  
Synopsis or an exact abridgement of the L●rd Cook's Commentaries upon Littleton▪ being a brief explanation of the Grounds of the Common Law by the Learned Lawyer Sir Humphrey Dave●port Knight, one of the Barons of the Exchequer, with a Table of the most remarkable things.  
A perfect A●ridgment of the Eleven books of Reports of the Learned Knight Sir Edward Cook, Chief Justice of the Upper Be●ch, Originally in French, by Sir John Davi●s, attorney General in Ir●land, done into English.  
A ●reatise of the Principal Gr●unds and Maxi●s of the laws of this Nation, very useful and Commodious for all Stud●nts, towards the knowledge and understanding of the laws; written by that learned Expositor of the L●w, W●lliam No●●squire.  
The reading upon the Statute of the thir●eenth of Elizabeth chap 7. touching bankrupts; le●rnedly and ●mply exemplified by John Stone of Grays inn, Esquire  
* Th●Office of a justice o● Peace, whereunto is added, The authors Iudgmen● upon reading the Statu●es, very useful; by the learned William Fleetwood●squire, sometime Recorder of London; now continued and fitted to this present Government.   

Books in Twelves▪  
The Books of oaths, and the several forms thereof, both Ancient and Modern. faithfully Collected out of several authentic Books and Records not heretofo●e extant, very useful for all persons whatsoever, especially those tha● undertake any office of Magistracy or public employment in this Commonwealth; in Copartne●ship with W. L. and D. P,  
Reliquiae W●ttonianae or a Collection of Lives, Letters and Poems by Sir Henry Wo●ton: Provost of ●aton, with the author's Life.  
The Picture o● a Christian man's conscience by Al●x. Rosse.  
O● liberty and servitude, Englished by L. E. Esq.  
Iac●●ons Evang●licall Temper.  
Balzacks' Prince, Englished by H. G. Master of Arts, and student o● Christchurch in Oxford.  
The politic Christian favourite, w●itten in Italian by the Marquess Malvezzi; with the Life of Count de Olva●ez the King of Spain's great favourite, with political Observations and Maxims.  
The Life and Reign of King ●dward the Sixth, by Sir John Heyward, Doctor of the civil Law.  
Supplementum Lucam. per Thom●n May▪ Angl●-Lugduni Battavorum.  
The accomplished Woman, written by the honourable Walter Montague Esquire.  
This book.  
T●ree Sermons Preached by the Reverend ●nd Learned Doctor, Richard Stuart, Dean of Saint Paul's, a●terwards Dean of Westminster, and Clerk of the Clo●et to the late King Charles; Whereunto is added, A ●ourth Sermon of Vnivers●ll grace, by Archbishop Harsne●.  
The Ladies Ca●inet ●nlarge● and opened, Comprised under three general heads: viz. Pr●serving, Conserving, and Cand●ing. 2. Physic and chirurgery. 3. Cookery and Housewisery: to which is added, a Choice extraction of waters, oils, &c. Collected and Pr●ctised by the Right Honourable and Learned chemist, the Lord R●uthu●n.  
Excellent ●nd approved Receipts and Exp●riments in Cook●ry: with the best way of preserving: as also, Rare forms of Sugar-works, according to the French and English manner, copied from a Choice Manuscript of Sir Theodore Mayern Knight Physician to the late King: never before printed.  
Steps of Ascension to God: or A ladder to heaven: containing Prayers for every day of the week: and all other occasions by Edward Gee Doctor in Divinity, the ninth Impression: in 24.  
FINIS▪