GOod Carriage is as well [...] point of Religion, as of Ci­vility, and must be learned no lesse in the Temple, then in the Court: I mean no [...] those Antick gestures, whereby men st [...]i [...] [Page 2] to put off their Countrey, 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 then Virtue is the chief Behaviour▪ and (if my Text may judge of carriage) he cannot want complement, that wants not innocency. Boast not now of a Court­ly garb, or a smooth faining 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 (sai [...]h Florus) The Head of Achaia, the Glory of Greece. Inter maria quasi spectaculo expo­sita: It was set upon Waters too, as for a spectacle. Pitty it were, that this Church should want instruction, whose ex [...]mple may be so doctrinall to her neighbour Cities▪ especially in her greatest want, and in a state so dangerous. Do but consider it.

[Page 3] Corinth was rich indeed, in Gold and Merchandize, 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 seve­rall sort, Iudaism, Paganism, and Christi­anism. VVant 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 bap­tized number scarce seemed one body, the members were so unlike. Amidst this sea of distractions, the Church must needs ha­zard Shipwrack, 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 Iews, 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 mens ill man [...]ers: the wickedness [Page 4] of all humane 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 sanctifie 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 it self unlawful. Nay (besides the crime) it was most grosly 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 [Page 5] [...]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 themselvs indifferent, only they were too careless, and therefor [...] to be accounted sinn [...]rs, be­cause they made others sin. Such were they that forbare 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 Priests 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 privat 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:

[Page 6]Here is,

• 1. A Precept, [...]ive no offence.
• 2. Its application. Neither to the Iews, &c.

The precept must thus be doubled:

Give no offence.

1. By doing things in themselves un­l [...]wfull, as by eating publickly in an Idol-Temple.

Give no offence.

2. By an uncharitable carriage in things indifferent, as by eating carelesly in pri­vate converse.

The application is likewise doubled▪

1. It respects those that are without: Neither to the Iews, 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 severall parts, I shall annex that two-fold Application, de­siring, that in all things unlawfull and in­different, Iewes and Gentiles (strangers) may be free from scandall, and our own Church from offence.

[Page 7]VVe read, that Peter (this daies 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 Peters commandi [...]g supremacy, let the Jesuits see to it: I on­ly observe from S. Aug. Est laus, &c. (tis in his 9. Epistle.) 'Twas Peters 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 Iew nor Gentile. And first hear what I called my first part, Give none offence, by doing things which in themselves are unlawful.

[Page 8]What an Offence is, may best be known by that Metaphor wherein my Text decy­phers it, For [...], (the word implied which we render Offence) properly signi­fies some let, that hinders our sure footing; [...] stone perhaps, or the like impediment, wherby our feet trip, an [...] faulter. 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, then the building [...]s compleat; the Schools that they may make this Vice more conspicuous, op­pose it to a Vertue, which they call Cor­rectio frat [...]um, Brotherly reproof, a chief, and main part of Charity. For, we were not created for our selves 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 [Page 9] 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 Actors intention? as when Ammon cou [...]ted Thamar, was it Incest, or a Scandall? for his intent was not his si­sters ruine, but his own foule delight▪ The more wary Doctors 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 weak­nesse, 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 assailes by Ha­tred: it (indeed) bribes our affection [...] ▪ and makes them all turn Traytors to the Soul. This appears in that grand sinne of David, that offensive and murthe­rous 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▪ [Page 10] 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 vitious. Thus Cato's drunkenness gave scandal to strict Seneca, whose Philosophy could not dis­cern the Vice it self, because it was cloa­thed in a grave example. 2. Upon the Philistins 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 Iewish Faith, whose very Prophets are adulterous? 3. Search Ioab's actions, and 'tis probable, his Masters sin made him sin for fear. If D [...]vid decree Vriahs murther▪ he must not but act it; for the Letters were his direction, and (alas) he dares not spare, if they be bloudy. But Ioab was herein most valiant, he durst neglect the com­ [...]and of God, that he might please a Man. Of all Traytors 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 sawcy to be good, or ill [Page 11] 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 sinne for Fear.

You see, by Davids 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'l believe a Critick, 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 one­ly, but [...] ▪ be free from of­fence, [Page 12] 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 Sion, [...], 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 [...]he chance is desperate. Our last Trans­lators seem to approve it too in the 14. to [...]he Romans, and the 13. verse, That you put not in your Brothers way, [...], which they render, A stumbling block▪ and an occasion to fall. Thus then we stumble by an Offence, but we fall by a scandall. When mean men grow vitious, 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 pra­ctises, then 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 workes (saith Saint Paul) [...]though our tongues be silent: and 'tis [Page 13] as plain in Scripture, that bad Doctrine is Fornication although the false Prophet be ne're so cha [...]te. 'Tis true then Men may speak Rocks as well as act them, and make the wayes 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 falsly 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 mis-led Opinions. Give then no scandall ▪ 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; [...], Give none offence in things unlaw­full.

The application followes, Neither to the Iewes, nor to the Gentiles, nor to the Church of God.

But what? In one Corinth so many factious varieties? Iewes against Gen­tiles, and both these too divided from [Page 14] the Christians? amidst these distracti­ons, 'tis best sure to be Neutrall; for who would yet make choice of any Faith? Let the Scribe either yeild 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 scandall, is to turne Atheist.

Good, politique bl [...]sphemy! pendulous Corinthians, [...] whirled about with every wind, which bloweth them whither it listeth▪ Now they turn wi [...]h the Iewish Scribes, anon with Christs Apostles, ere long they change this holy faith, if ei­ther a Stoick chance to dispute with them, or an Epicure to invite them. Sometimes they approve highly of the Christian Be­liefe, because they see, 'tis back'd by the Iewes owne 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 doat upon Antiqui­ties. In the mean time, these Changelings give none offence, their ambiguous po­stures are so far from displeasing, that you would think S. Pauls ▪ owne carriage [Page 15] was not more absolute. To the Iews they become plain Iews, 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 cloaths 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 then the Disease it self? 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 Pal­lates: and must the wholesome dishes be barr'd 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 [Page 16] 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 braines have not more need of Physick then of an Apostle. It is the Apo­stles [...]ule▪ Stand fast in the faith, and then yet, Give none offence, neither to th [...] Iewes &c.

A large compass to a Christian man, the whole world is made his Theater, his Charitie must negotiate with all men▪ and (for his Masters gain) he must hold commerce with all, even with those that hate him too. He is apt enough to pro­vide for the Houshold of Faith; but Iewes 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 Iewes, and yet worship Images? Would they make themselves as accurst by Sc [...]dall, as the Iewes by Infidelity? Nay, thats not enough to Worship them, they must bee taught to doe wonders too, to Groane, and Weep, and Bleed, [Page 17] 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 slie Iew discover it.

But is not this Offence the Wisdome of the See? this scandal is publick policy, and the whole world is beholding to it. For the Iewes conversion is a sign too fatall, and argues an end, not of their power onely, but of the universe; and bet­ter an offence perhaps, then this great dis­solution.

They may reply, the scandall is passive only, the Iews indeed are offended, but the fault lies in themselves. For, to paint God the Son in the same shape he tooke, or the Holy Ghost in that shape wherein he descended, is so reasonable that it needs no Proof▪ And because Daniel stiles God the Father; The Ancient of Dayes, doth it not follow, that he may well undergoe 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 her self, and Virtue may be pictured. Bellarm. 2. Eccl. Triumph. cap. 8.

[Page 18]But they must know, to paint a Deity, besides the scandall, tis unlawfull 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 Iesuits acknowledge it; only with a nice fixion (which they learne 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 meer 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 mens wits could abrogate it. Admit but this Art, and say, what Law can hold us? we may then sin confidently, and (instead of Re­pentant teares) laugh at some new di­stinction; [Page 19] 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 Popedome.

'Twere good they would learne from the Civilians, Non est distinguendum, ubi non distinguit Lex, To distinguish with­out warrant from the Law it self, is not Art, but presumption.

Yet, I would they did but make them: the Scandall is intollerable, when they adore an Image. And yet, see! they grow more offensive by desending it. The di­ [...]tinction between Service and Worship, between an Idoll 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 Iew will think, his [...]ore-Fathers (whom yet the Prophets called Idolaters) could so far doat, 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 Commande­ment? for, to think, that he there prohi­bits either the worship of an Image it self, or of a false Deity under an Image, were [Page 20] to accuse the Law-giver of vaine 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 Iesuit so [...]mpudent, as to deny Aarons Calfe 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 Historie, at the 18. verse, where he relates this passage: yea, when they had made them a molten Calfe ▪ 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 Calfe older then the Calf it self: and as much as to say, the Idol brought them up out of Egypt fourty dayes before it was made.

To say, That in this Image they did [Page 21] worship to the Egyp [...]ian gods, is a con­ceit fit for none but a Iesuit. For, what colour hath it? The Iewes 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 Gulph to Pharo [...]h. They knew too, tha [...] while they lived by the Egyptians gods, they felt nothing but slavish bond [...]ge, and yet more bloudy cruelty. Is it probable then, they could imagine that they owed their deliver [...]nce to [...]hose savage Deities? Could they thinke that Egypts gods would preserve strangers▪ and drown their own known Votaries? What? shall Pharoah die, who sacr [...]ficed to them, and yet they triumph who d [...]d neglect them?

I know, the Scripture speaks it of [...]en, the Iewes by this molten Calfe did for­get God that redeemed t [...]em: but who knowes 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.

[Page 22]The Text I quoted is yet more forcible, They sayd before the Molten Calf, This is thy God which brought thee forth: and (if they'l believe their own Burgensis) 'tis a sure Rule in Scripture, when ever Elohim is taken either for Great men, as Iudges, or the like; or else for false gods, tis stil joyn'd with an Adjective, or a Verb of the plurall 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 followes then, they worshipped not an Egyptian God, but the God of Heaven in an Egyptian man­ner; they adored not the Idoll it self, but God in the Idoll.

To make all sure: Hear Aarons Pro­clamation: He built an Altar before it, and cryed, saying. To morrow shal be a Feast to Iehovah. To Iehovah, Gods own pro­per Name, and not communicable to any (as all Learned men acknowledge) a Name held by the Iewes so superstitiously peculiar, that they'l now a daies scarce sound it. So that, he who affirmes Aaron called his Calfe Iehovah, 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 [Page 23] [...]e sure did still meane Pharaoh.

I end his words: To morrow shall be a feast to the Lord: to the Lord then, though under an Idoll. 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 Catechisme put out by Pius Quintus, cap. 14. upon the first Commandement; Bel­larmine too, though he calls it a flat lye in Calvin (2. de Eccles. Triumph, cap. 13.) he strait saith, it is probable in the same place, F. alterum.

I might further instance in Ieroboam's Calves, Idolls, as all acknowledge, and yet that in them they did worship to the God of Iacob, appeares by Iosephus (a polite learned Iew) who lived much a­bout the time of our Saviour, and there­fore in this point rather to be heard, for his Persons sake, then 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 yee once did at Jerusalem. And Iehu (a Prince of Iero­boams [Page 24] 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 Iehonadab, Come see my zeal for the Lord of Hosts, 2 Reg. [...]0 16. He could not indure 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 mens knees can scape, I know not. For (me thinks) in case of false Religion, lesse 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 Cassanders words) and gross kinde of worship. For, to what purpose? unlesse perhaps His Holinesse imagines that he can neither truly succeed Peter, without denying his Master, nor represent Aaron without Idolatry.

[Page 25]Nor are their Laws lesse offensive, then their Divinity. For, would it not make a Iew smile to see a Priest more severely punish'd 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, then of Gods own Will and Commandements: 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, then 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 Iews, as 'tis from the Iews themselves: Adulteries then 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) Coine begets Coine upon it self: 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 burthen [Page 26] (they say) that neither we, nor our fore-fathers were well able to bear: must not this crime make the Iewes to abhor our Christian cruelty? for with this tearing Engine they oppresse strangers only, but we grind our own Brethren.

Nor is it improper to speake here of Iewes 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 lyeth in the midst of great VVaters, give ye none offence, neither to the Iews, nor Turks, nor Infidels, least your ill lives beget their blasphemy, and whilst you make your selves a scorne, you make your mighty God contemptible. Use no fraud in bargaining, nor deceit in your slack performance, lest Christ himselfe 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 owne workes deny him? Thinke not to thrive, if for [Page 27] your sake your Saviour prove a lo­ser.

May they please to heare 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, then her Religion. Let them be forced to forbeare a Savage cruelty, lest (what others have already done) they make our Saviours name grow odious to the Pagans, and cause them to speake through bitternesse 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 Brittish Church is herein blest beyond this of Corinth, that she neither hears the Gentiles to question, nor the Iewes to blaspheme her Saviour. VVe all here ac­cord [Page 28] 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 farre from us, as these men do in Eng­land.

There are too, who separate upon more slight pretences, because (I thinke) our Church consists of Men: for, sure, th [...]ir strict profession must have us all turned Angel [...]. You see our state, as the Lilly among the Thorns, so should our Church bear her selfe 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 stil sweet▪ and our lives be kept white and innocent.

[Page 29]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 [...] wi [...]h this sharp blasphemy. Do we t [...]ach it? but where, I wonder? in what place? in what Author? you see, if the Lilly will bear no Thorns▪ these men can sow them on. If our Church can give no scandal, yet they'l▪ 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 learnt 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 mens 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 Free-Will to be a main Agent when we are first converted; and [Page 30] they indure not to heare, when we deny Works to be meritorious. In the 8 of Saint Matthew (where our Saviour taught the abrogation of Iewish 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 it selfe, the offence is taken onely, not given; and they be said then, rather to make, then to receive a scandall.

But yet, is it Rome that cavils? wil that See censure, as if she meant to call our Doctrine Scandalous? Hypocrite! Let her first cast out the Beames out of her owne eyes, and so perhaps those things which in ours are thought Motes, s [...]ee'l then account for ornaments. In her, there is murthering of Princes maintained by Mariana, Aequivocation by Cardinall 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 [Page 31] 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 bloudy Commentaries of their detestable attempts, witnesse 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 proclaimes it openly; With the Catholiks (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 Iesuite, that we now know his Faith by his Charity; 'tis magna proposito, sed nimiùm audax (saith their wandring Spalatensis.) The Cardinall (by his place perhaps) did there speak big in­deed, but yet, 'twas very rashly: and (for ought I know) he hath not yet recal'd 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 [Page 32] foul abominations of that impious City, that I am sure the Scripture scarce speaks worse of Sodome.

I dare not call Sanctity of life a true note of th [...] Church; for then 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) then Corinth. She had a Church ( Christian in­deed) but 'twas corrupt: it had abuses in the H. Eucharist, and doubts too about [...]he Resurrection. But wee professe our Faith reformed, and what shall wee an­swer, when men demand, Shew us this Faith by your Works? 'Tis easie to say▪ the Beliefe is reformed, but shew 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 Almes 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 [Page 33] in his second Epistle, they grow rich for spight, 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 then Saint Paul shall evict a cause) a Iudge will be an Orator: If our Trades be grown to Cozenage, and he accounted the best bred Artisan, that knowes 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 scandall 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, [...], 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 [Page 34] our Tongues, as each of our Lives must Preach. They'l not heare us speake, to wh [...]m yet the sound of our good workes 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 tendernesse of heart, as to regard Iews 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.

[...] in my Tex [...] ▪ S. Paul might (with more ease) have sayd, Nei­ther to the Iewes nor Gentiles▪ n [...]r to the Christians. VVhy these words [ Neither to the Church of God?] He meant sure, to add some strong perswasion unto a Law so requisite. For see, 'tis [...], a sele­cted number; and you know, choice things must be handled with care. It is [...], the choice of God; and who dares offend what hee delights in? For this Churches s [...]ke cease from open sins; their sight is contagious, we wo [...]nd not our [Page] selves alone, we murther out Spe [...]ta [...] Goodness (indeed) may dwell by it selfe, as Lot in the midst of Sodome: but Sin is far more plausible; her winning carriage will soone gain Troops, and quickly invite whole multitudes. Iudas may with more ease be an Apostle alone, then a Traytor without company.

Heare 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 feare you into inno­cency: ponder hence the weight of your future account. For their transgres­sions are begotten by your Examples, other mens sins increase your reckoning▪ It was Satans Master-peice, 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 Iu­piter (his greatest god) did as well lust, as Thunder? I have sayd ye are Gods, saith the Psalmist. Yea, Magistrates are gods▪ and therefore when their sins grow open to the World, each mean man will think [...] [Page] [...]elf priviledged: I said, Ye are Gods, but ye shall dye 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 Gods vengeance will turn Vsurer, 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 delightfull, as the sin it self. You that have made your selves Factors for Hell, and indeavour by all meanes possible to make a Proselyte; that in­snare tender yeares, and turne good­nesse 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 practises, makes them [...]hink that sins are but meer Complements, and this dull Innocency, want of Breeding, [Page 37] Peritior, quò turpior judicatur (as Saint Cyprian speaks) they are in love with this your Art of sinning, and think it no lesse then a great commendation, to be so courtly impious. Thinke not to es­cape with this fond excuse, I intreat them not, I desire not their pre­sence: know (vaine man) that such deeds have their Eloquence, and that those sinnes are more perswasive, then honest, invitations. Avoid, shun all such compa­ny, and if you will needs be wicked, yet be not scandalous.

Nor is it enough to forbeare vice onely; in case of Scandall; a Christian Statesman must [...]oregoe his Liberty, he must be content to cast himselfe into bonds, that he may free his neighbour. In­deed we are a Royall 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 our selves to the good of others. Each man should be a Law un [...]o us, and we must be as well feareful to offend a Brother, as to breake a Commandement. All things are lawfull for us▪ but all things [...]re not expedient. We may do all things: [Page 38] 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 owne Innocentius, lib. magnae de Vol. Ext.) In all our actions three things must be observed: Quid Li­ceat, Quid D [...]ceat, Quid Expediat: What's Lawfull, what Decent, and what Expedient. Our actions must not be Law­full only; for he that does no more then he is bound to, is rather Wary then Good, and has learnt onely safe Dishone­sty, how by keeping the Kingdomes 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 Rigor things may be done, which yet are neither Decent in the actor him­selfe, nor expedient for the Common-wealth. 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 shew our owne [Page 39] Liberty, but in our neighbors destruction? Grant these things to be lawfull, yet they may be unseemly, and shall we shame our selves? they may be expedient too; and shal we indanger others? It is not enough to keepe the first Precept, to forbeare things unlawfull; a Christian man must be wary too in matters of indifferency.

But did not Christ dye 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 remaine yet solici­tous, what Iew can be more servile? Lo! see a Canaan in the midst of Egypt ▪ free­dome in the house of bondage; and in the [...]hains of the Gospel of Christ, no less then a true Royalty. The Iews were to abstain, as well from eating those consecrated meats, as from imbrewing their hands in the bloud o [...] their Neighbours; for such things being unto them both made in themselves unlawfull, these meats were as well a Crime, as the Murther. But, when Christians were injoyned to ab­staine, it was not for any impurity in the things themselves, but lest they should give [...]candall to those they lived with. [Page 40] They were forbidden to eat: but yet taught too, that al those meats were in th [...]mselves most lawfull. Thus were they at the same time both free and fetter'd: their consci­ences were inlarged 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 Freedome re­maines untoucht, although for our out­ward act, we be either ruled by Decency, or else awed by Scandall; though either the Princes Sword doth command our actions, or the Keyes of the Church di­rect them. In the Civi [...]l Law, when a Servant received his Freedome, hee straight left off to be slavish to his Lord; but yet, he was still bound to be obse­quious, hee was tyed to some few im­ployments, and the Law cals them Opera libertorum, a Free mans services: It is so with us▪ God hath freed our soules from that old Iewish Vassalage; but yet (know this too) we must now still be dutifull. All things are lawfull 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, [Page 41] 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 immediatly 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 it self, or else a co [...]science of our outward actions. 1. For the things, neither d [...]th my Text attempt [...] it, nor can any humane power make that in it selfe 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▪ wherin dwels Chri­stian liberty, and tis therfore 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 offerd up to Idols: what Corinthian, [Page 42] 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 abstaine, not so much from the meats themselve [...], as (in them) from offences▪ he learnt to forbeare (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 in­joynes 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 Iews nor to the Gentiles. Doth then the Gospell take care of Iewes? and shall Gentiles finde respect among these Christian precepts? Here is Charity most proper to our Faith, that can first love her Enemies, and make pious mention of Iews and Gentiles, before it name Gods owne Church. It seems in the conversion of these Aliens, it is not enough to pray for them: no, nor to preach alone: Ceri­monies must be imployed too in this most Christian assault▪ that what we cannot [Page 43] [...]ffect by strength, we may, at least, work [...]y stratagem. This was S. Pauls own Art, when he meant to vanquish the unbelie­ving Iews under our Lords dominion. He prayeth for them, My hearts desire and Prayer to God for Israel, is, That they may be saved, Rom. 10. And he Preaches too at Iconium, and Ierusalem, and Rome, as you may read in S. Lukes History. These Batteries may fail, and therefore he tries one Engine more: In indifferences, To the Iewes, (saith he) I became a Iew, that I might win the Iews (in the 9. of this Epi­stle, verse 2.) S. Paul attempts both Na­tions: At Ierusalem he abstaines from meats, hee vows and purifies, no Iew seems more Leviticall: But, in Greece, all things are lawfull for him: an Epicure may go beyond him in Gluttony, but yet no man in Freedome. This practised Soul­dier did truly apprehend, that the Gentiles were as well to be won by a careless car­riage, a [...] the Iews by his Austerity. Nay, the whole Church was taught this policy, to yeild in Cerimonies, that she might gain in Faith. For it was a Canon in that first Christian Councill: They must abstaine from meats offered up to Idols, from blood▪ from things strangled, &c. in the 15. of [Page 44] the Acts. It was the onely way to make the Iewes accept our Faith, because it im­braced their Manners.

What [...]qual eye hence, discries not the Christian course of our first Reformation? We had to deale wi [...]h neither Iews 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 fouly blemi [...]ht, most mortally deform'd; but yet may deserve the same respect, that these grosse strangers did. We owe (at least) so much to Romes Votaries, as the first Church paid to the Iew, [...]nd to the Gentiles ▪ What marvel then, if we reform, and so use her Liturgy? if we fi [...]st rectifie, and then keep her Ceremonies? see here, S. Paul (with the Iewes) commands to abstaine from meats, yet it was for no Iewish reason. We may yet keep Roman indiff [...]rences, if we leave Romes 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 cloaths not infected.

But violently to scorne old Rites, to re­ject all Ceremonies, therefore only because they are now worn at Rome, must not this needs give scandall? Wil not they hence [Page 45] 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 erre, saith Calvin (yea, they are Calvins owne words) many now erre 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) thinke 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 your selves with a more modest Freedome ▪ and have learnt with them, at least to forbeare too when meats may be scandalous. Here is none (I hope) that do purposely affect to F [...]ast and to Revell upon those dayes of Fast­ing. You know, that such are rather law­lesse then [...]ree, a [...]d by their ostentation of Liberty ▪ doe give notice onely, what slaves they are to their ill-tempered zeale.

Had S. Paul been of some mens opini­ons, he should have said rather, Give offence to the Iewes: for their onely way was, to cure a Church by compleate opposition. [Page 46] 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 ful of Ceremonies, our only care is, to have none at all. A wood­den Rule! fitter for the Workmen at L [...] ­baenon, then 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 streight (by their own confession) they must loose their hands, and from hence they may learne to commend our Church. Before, we are streight already; but why should England be so crooked back­wards, [...]ince the most strict Reformer [...] have beene content to keep some Romish Ceremonies? In Geneva they use Godfa­thers in Baptisme, and unleavened Bread at the Supper of the Lord; yea, Romes owne Wafer-Cakes. Should our Church have given entertainment to such que­stioned Ceremonies, what divisions would have insued? VVhat great thoughts of heart? Reuben (one Tribe) would have controlled all Israel, though Deborah (the Church it selfe) should have excused it, though Barack and all her Champions [Page 47] should have grown valiant in her defence. Yet, take heed Reuben; to scorne a Mo­thers-Authority, is as well rebellious, as to impaire a Fathers 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 Faiths owne wear­ing: They are Expedient too, and serve as expressions of our zeale, and helps to Devotion. So that, in the choice of these our Rites, respect was had, not to the Iewes 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 shee deserves respect: For, our Church is not (as some pretend) (I know not whether with more hate or folly) grown ore 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 [Page 48] of Error and Corruption, shee's now again grown primitive. A Church become so famous for her Faith▪ that forraign parts intreat her Communion, as a more special favour, an Estern Patriarch, and an Asian Bishop. I have seene 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 professe, That no Church comes nearer to the first, then this of ours▪ and that ever they who doe e [...]vy her felicity, doe praise her mode­ration: Buc [...]rs words may deserve your attention (they are in his Discourse upon our Common Prayer Booke, written at the intreaty of Arch-Bishop Cranmer) So soon (saith he) as I underst [...]od the English Liturgie, 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 faire construction.

Shall our Church gaine this respect from strangers, and will we (her owne Sons) offend her? Are they within the Curtains of her owne Tent, that can first neglect her Rites, and then scorne at her [Page 49] Censures? A Scandall in an high degree! It offends those that are weake in the Church, and makes them to suspect our Doctrine it selfe, 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 wilfull son, which should be spent to gaine a forrein 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 Pro­phets works, as with their persons, They are not without [...]onour, save in their owne Countrey, and amongst their owne peo­ple.

Some there are indeed, who still cry out of Weakness, who sit not easie, though on their Mothers Knees. They complain, her cloaths do offend their tender eyes, her Rites (they say) are scandalous, and they must be reliev'd by that Text in S. Paul: If meate offend my Brother, I will eate no [...]lesh while I live, that I may not offend my Brother. It followes then, that for thei [...] weak sakes, we must forbeare these Ceri­monies. [Page 50] But is the reason the same? To eat, is a private action in common converse, wherein each man is true Lord of himselfe, he may command his actions, and therefore (in this case) to use conni­vences is still to be thought most commen­dable; nay, S. Pauls Example hath bound us to do it. But, we speake of actions pub­lique, solemnly designed for our Religious Meetings, actions injoyn'd by Lawes, and approved by the far more, which is the Rule of Lawes.

And must Statuts be altered upon the suggestion of each private subject? or Cannons, upon the unresolved thoughts of each Private voluntary? this course would soone bring a kingdom to ruine, 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 our selves upon a true grosse Scandall. Those who cry out so much, Their weakness is offended, should be mindfull of this our Precept too, Give ye none offence to the whole Church of God.

But, these weak men, when meane they to grow strong? Si nunquam grande­scunt, [Page 51] 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 milke, but with Vinigar. Good Satyrists! instead of drinking in the Christian faith, they suck nought but Invectives. Let these men heare Peter Martyr speake: Non semper, &c. Wee must not alwaies (saith that worthy Dr. of our first Reformation) yeeld to the weak in things indifferent, but so long only, till they have beene 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 Meanes to learne 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 heare, their infirmities turn pure malice, and of weak Christians they become stout Phari­sees, and then we are taught to offend such men from our Lords own Example.

[Page 52]But, while I indevour to follow my Text, I do mistake my Auditors. The words enjoyne me to speake of this sub­ject, although (I presume) 'tis in this place lesse necessary. If any here bee weak indeed, Sanari potius, quam op­pug [...]ari volo, (as Saint Aug. speakes of the Manichees) I desire to cure rather then to oppose him. Sure, the greatest fault lies in our owne Tribe, who had rather bee factious then poore; and will choose sooner to Please the itching eares of some liberall people, then to advance this our cause of the Church of God. It comes from these unwor­thy Levites, who sell their Tongues to speake like Micah (their good Master) and can be content to teare the Church-Garments, so they goe 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 Cerimonies of the Church [Page 53] you live in, if you desire neither to give a Scandall, nor to take it. A direction grounded (sure [...]) upon Saint Paul's owne practise, who (you see) could both eat at Corinth, and yet abstaine a [...] Ierusalem: and Saint Ambrose fol­lowed him, On Saturday (saith he) I [...]ate at Mi [...]laine, because 'tis there the Custome; but I fast at Rome, for that great City doth use another Cerimony. So Monica (Saint Agustins pious Mo­ther) on Saturdaies did fast in Affrick, and yet still eate at Millaine ▪ as you may see it in the same Epistle. I'le adde but one more of Calvin, (as Baza relates it in his life) who at the supper of the Lord did alwayes communicate with common bread at Stratsbourg; and yet he still used W [...]f [...]rs at Geneva. And let the same minde be in you; so shall ye performe what is here injoyned, and neither give Scandall to the Church it self, nor yet offence to your owne 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 thats truly militant, that's [Page 54] besieg'd with the Tents of the Iewes, and Legions of the Gentiles? the Lawes of her warfare are [...]range; she is bound to fight with her opposits, and yet she must not offend them; nay, she loseth the field, if she destroy her enemies; She is to give no scandall, neither in unlawfull things, nor matters of indifferency, neither in sins, nor in Cerimonies. Innocency must guide her life, and Charity her Carriage. The end of the war is peace, that Christians may agree among themselves, and Iewes and [...]entiles may be the Church of God.

You see now a Precedent, be ye now followers of it: be firme in the faith, and then (as much as in you is) have peace with all men. Give no just offence in un­lawfull things, let not your sinnes make your lives scandalous; and in things in­different, let not your scandals make you sinfull; let your conversation be still found spotlesse, 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 Vaile from the eyes of the Iewes, and blindness from the Gentiles: Teach the Errors of our Time [Page 55] to submit to the Truth, and Factions to thy peace; that so there may be one Sheep-fold and one Shepheard, that all may be one Church of God, under one Son of God: and then Come Lord Iesus, come quickly. Amen. Amen.

THE powers of the Grave are shaken, and now Death it self is become Mortall. She seemed to take a [...]oile from some former assaults, as when Eliah restored the Widdows son, &c. but these againe being led captive in the bonds of corruption, [Page 58] were no abatement, but luster to her strength; for opposition adds glory to a Conqueror. Only now she received a fa­tall overthrow. Christ can die no more: and in his Resurrection all Mankind be­coms victorious. She met with an Adam here too: one, whose goodness was as dif­fusive, as the first mans sin: In him we all Died; in this we all Live againe; 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 Infidelitie, as formerly by Death▪ Olim vitio nunc remedio laborat: The Re­medy is so admirable, that it confounds the patient and maks health it self appear as fabulous.

Christ is Risen: But who knowes? who believes it? The Disciples remember not what was so often foretold, but are as ready to forget their Masters words, as (before) to forsake his Person. The Wo­man (more officious then faithfull) pre­pares Spices and sweet Odors, complements [...] for his Funerall, but not his Resurre­ction. [Page 59] Their Ceremonious piety hath brought them to the Sepulchre, and there (inst [...]ad of a Corps) they finde an An­g [...]ll.

Heaven had now dispatched a Cham­pion, who was to incounter with their unbelieving thoughts, and that with such a winged diligence, that he makes answer before he be questioned, I know ye seek Ie­sus; believe me, He is Risen; or els believe him, He is Risen as he said; If your distrust remaines yet unsatisfied, behold a further testimony; my strength hath removed the stone, my countenance the Watchmen.

The Grave it selfe 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 Christs rising from the dead, that it turns vocall: Each circumstance is articulate, and seems both to challenge, and to constrain beliefe. Siste gradum viator, and see more in an empty S [...]pulchre, then when the Corps was in it. For, those things, which before were but the Ensignes of Death, are now become the Trophies of the Resurrection. Come, see the Nap [...]in that bound his head, the Cloaths which inwrapped the sacred body, [Page 60] and then smile at the Iewish purchases, who (as if sinne were the only merchan [...] dise) buy Treason of Iudas, Forgery of the watchmen: They must report, [...]hat The Disciples have stollen him a­way ▪

But say then, what mean these L [...]nnen cloaths? is it possible they would leave them behind? In the midst of so many Souldiers, dare they now stay to unwind him, who before did scarce dare to follow him? Thefts are still done in hast, and do as much hate delay, as light it self. Ask your own Barabbas, if he purpose to steal a Iewel, will he stay to unfold the paper i [...] lieth in? The difficulty here was farre greater; these Cloathes were spread with Myrrh, then which no [...]itch is more te­nacious, it glewes cloathes 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 extream difficult, and choose rather to undergo the trouble of a greater burthen, then to adventure the hazard of a longer delay. Look yet with a more curious eye, the Napkin is wrapped up by it selfe in [...] place: [...], (the Text saith) It [Page 61] was wrapped up with diligence. Say, Iew, 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 it self should become industrious.

You see▪ the Grave hath filld 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, then now that He is risen againe. Their silent eloquence is able to convince the most spightfull Iew, much more these women, and the Disciples too.

My Text th [...]n (in generall) hath pro­ved a Resurrection: A part, it affords thus much variety:

• 1 An Action intreated, shall I say, or injoyned? [...], Come and see.
• 2. The Object; (before) a spectacle of mortality, but (now) o [...] power, [...],

The place.

The Grave (you hear) is described by a Periphrasis; and where the Text is plea­sed to expatiate, each word must needs be Doctrinall.

[Page 62]Consider then with me:

• 1. The Sepulchre it self; [...], Th [...] place
• 2. The Person included, [...], Th [...] Lord.
• 3. The Timé of his abode, [...], Th [...] Lord did lie there, Com [...] and see.

There is nothing more injurious to the Power of God, then 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 sinne, God hath shewed himselfe no less ready to manifest, then to use his power.

1. He hath given us his scriptures (the most faithfull Commentaries both of his strength and Wisdom) and lest that unbe­liefe should keep us stil worse then igno­rant, he makes it self its Agent; that so, by the testimony of so familiar an In [...]or­mer, his Word may appeare as full of pro­bability, as salvation. He might have done by Christ as he did by Moses, both have interred his Corps, and hid his Se­pulchre; [Page 63] nor yet could the Disciples then have challenged him of concealing the Truth. They had variety of Prophecies, their Masters own word, confirmed by so many miracles, all joyntly witnessing, That it behoved Christ to suffer, and to rise again the Third day. Yet such were the Riches of his Goodnesse, that he vouchsafed a more apparent testimony. This Angel cals 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 sheweth his handy worke. 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 hearb, as in the Word it selfe: Had the Athenians as well imployed their Eyes to discover Truth, as their Eares to receive Novelties, the Resurrection might have found more serious entertainment. For, throughout the whole Frame of Na­ture, what more visible▪

[Page 64] Come and [...]e (Philosophers▪) Flower [...] fade and live▪ againe; Seeds are not quic­k [...]ned, [...]xcept they dye, and their destru­ction is the chiefe cause of their conti­nuance: Dies in noctem moritur, (as the s [...]me Tertullian speaks) Each night is the last day [...]s Funerall: and then 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 setled a counte­nance, would this man have harke­ned to the Resurrection of the dead, whom sight it self had made thus Ortho­dox.

Tis true then, sensible speculations may serve as h [...]lps to Faith, and have their uses as well in the Schoole 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 [Page 65] 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 joyneth Gods word and our Senses together, and that to the proofe 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 workes are at variance? Had our eyes beene stark blind in these out-sides of Religion, Christ had not so often appealed to a de [...]eitfull testi­mony: Go tell Iohn 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 imploys sense in many Articles, as first to confirme his Office, and then his Resurrection.

Not that I maintaine these meaner faculties to bee either the Authour, or Rule of Faith. No we must Believe [Page 66] more then we See, and our Faith must issue from a higher fountain; otherwise we may know perhaps, but we cannot Be­lieve. For this Vertue 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) [...], saith the Philosopher: proofs of sense command our assent: A Demon­stration may be more artifitiall perhaps, yet not more powerfull: 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 Messias? and the ra­ther Believe, because he [...]aw him. As the meat may nourish, though not beget a man; so sense may confirme our Faith ▪ though not produc [...] it. And therefore that Text in S. Iohn [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 [Page 67] expergefactus. This Disciple had before received the Mysteries of salvation; only the storm [...] of the late troubles had laid his beliefe 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 it selfe able to confirme our Beliefe? No, tis, Ego ani­mus (as S. Aug. speaks) per sensus corporis mei: 'Tis I, my soule, but yet not without my senses. Quae per naturalem rationem innotescunt (saith Thomas) non sunt Arti­culi Fidei, sed praeambula ad Articulos: Humane helps are but preparations to Re­ligion, and beget rather Introductions of Faith then Articles. To behold this goodly Fabrick 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 owne circum­stances) to see the Grave open, the Earth trembling▪ the Angels attending, did (no doubt) perswade the Watchmen them­selves, that Christ was Risen: But to be­liev [...] [Page 68] 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 inlighten them that sit i [...] darknes. In a word, our domestick 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 Soule, exacts a tribute, no lesse from thy S [...]nse then from thy Reason. These lower powers were made for his glory; and when they are imployed to viler ends, remember, that thou dost not more abu [...]e thy selfe, then wrong thy Maker. Religion hath use even of these faculties: For, He (who doth no­thing in vaine) that he might manifest the Truth of his glorious Resurrection, tooke order, that his Disciples should injoy the [Page 69] [...]enefit of a sensible assurance; and there­ [...]ore, besids his Word, he left his Sepulchre, [...]hich is my second part.

To describe the Sepulchre by our mo­ [...]ern relations, might injure your atten­ [...]ion. For I should shew 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; me thinks 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, hang'd 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 Ioseph of Arimathea (one who wanted neither wealth nor ho­nor; for he is called by my Evangelist, [Page 70] A Rich man: and by S. Marke, an honora­ble Counsellor) he caused it to be hewn [...] out for his owne 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 Iesus therefore, because of the Iews prepa­ration day, for the Passeover was nigh at hand. It seems, had their Sabbath beene 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 himselfe pronounced the Epilogue, [...], It is finished: His Glory was now to enter, and (in despite of the powers of Death) his first honour must be the Grave it selfe. He must be buried like a Prince, although he die like a Malefactor. For so we read, his Funerall was attended by Nobles, Ni­codemus a Ruler of the Iewes, Ioseph a Se­nator; his Corps inclosed and inwrap­ped in a costly composition. Myrrh to perfume▪ Aloes to preserve it, and then laid in a new Tomb, hewn out of a Rock, [...] Monument therfore the fuller of honour, because so durable.

[Page 71]Sure now (if ever) did this place de­serve a Religious Worship, when these goodly Ceremonies were so latly 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 Angles patronage, that Men are scarce so bad as to defend it: For, Bellarmine speaks in this point, as Bassia­nus did when he had slaine his Brother Geta, Intelligi mavult, quam audiri: He is still willing that such Reliques 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 grosse the Romish practice is, let that of Danaeus testifie of his owne Countri-men (the Fountaine of Monks) who in their publik Liturgies did insert this Petition: Sancte Sudari, ora pro nobis▪ Holy Napkin, pray for us. If they did this Worship to the Cloath 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? [Page 72] 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 Relique, only i [...] another respect; namely, to the print [...]f Christs Visage, which (they say) was [...]e [...] in the Napkin: nay, and that Prayer penned by a Pope too, ( Iohn the 22.) with a promise of a 10000 daies pardon to all that repeated it. The Booke [...] saw, seemed Ancient, and the Rubricks were English ▪ I might remember you of many such O­raisons, from the testimony of their own Authorities, did I not think these vain su­perstitions, as unfit for your ears, as for your imitation.

That Reliques 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 then Civil. VVhat'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 then Humane, it must needs take part of that Worship, which he cals Divine; and so he takes [...]hat is due to the living God, [Page 73] that he may superstitiously adde respect to these dead Remembraces.

But the Grave must be honoured: For, so 'tis written (say the Iesuits) Isay 11.10. There shall be a root of Iesse, to it shall the Gentiles seek, and (as the Vulgar reads it) His Sepulchre shall be glorious. The word is, [...] from [...] 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 [...], 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 Sunne, and another of the Moone, 1 Cor. 15.

I conclude then of these superstitious Votaries, what in like case was falsly ob­jected to the elder Christians by that [Page 74] Pagan in Min [...]tius: Id clount, quod me­rentur: Their devotions are a direction to Iustice, and shew, they deserv [...] a Grav [...], that worship it.

Nor may we approve of their ungroun­ded zeale, who are not content, that God hath made this life a pilgrimage, except they make it so too; as if this Angels words had beene as proper to these times, as to that of the Resurrection, Come, see the place. But a weake 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 Sons Resurrection, but now the chief leaves are perished. For (as I shewed you) this Truth was written in the Linen-cloaths; so that now it may almost be said of this testimony, as before of Christ him­selfe, Surrexit, non est hic: that's gone too, for it is not here. VVhence Gregorie 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 Ierusalem.) And (indeed) what needs so painfull, & so [Page 75] 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. VVhat needs that place inflame devotion? his heart's of stone, that melts not to think upon the Grave; and he is worse then 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 layd. Consider, his dead Corps were there once inclosed; and then think, they were thy sinns that slew him. The nails had no power to pierce, nor the Speare to wound him, had not they beene sharpened by thy transgressions. 'Twas the Stoicks meditation upon an Earth-quake only: Ingens mortalitatis solatium est▪ Terram quandoque videre mortalem: Tis a strong comfort against the feare of mortality, to think▪ that the Earth it selfe may become mortall. But I shew you a more weighty incouragement: tis a small thing to have the Earth a Partner; behold, here he lay dead, who was Lord both of Heaven and Earth. Remember, [Page 76] 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 learne to neglect this Conqueror, and ra­ther to imbrace thy captivity, then to feare it, For, it is thy advantage to lose: and thine onely way to triumph, is to be overthrown. Dost thou think it disgrace­full, that this Place shewes thy Sa­viour was once mortall? 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, [...], he was still the Lord.

What? Dead, and yet the Lord too! did his power out-live his life? or could he then rule others, when he had lost him­selfe? If he yet lived, why did they then intombe him? if he was vanquished by the Powers of the Grave, how was he still the Lord? Why thus: Because his Corps was then personally conjoyned with his Divi­nity; for so inseperable was the hyposta­ticall union, that Death it selfe could not unloose it, She might perhaps have full [Page 77] 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, then still was the Corps joyned to the divinity: otherwise▪ the Sepulchre had contayned the Man Iesus perhaps, but not Christ the Lord. You know, to be dead and buried are attributs 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,

VVe must confess then, that these ex­tremities could not violate the hypostati­call union; for it is by vertue 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 lye buried? And if he were not still the Lord, whence had he power to raise himfelfe againe? yet so he testifies: Destroy this Temple, and I will raise it up in three dayes, Iohn 2.19 were [Page 78] he not a Man, he could not have here layn 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 Greeke, Damascen in his third Book of the Orthodox Faith, at the 27. chapter: [...]: Although he died indeed, and his body was then divided from his soul [...]; yet his Divi­nity remained still insep [...]rable, both with his soule and his body. S. Austin ▪ for the Latine, 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 Virgins Womb, so he did not for­sake it in the Sepulchre; he was there said to be born, a [...]d h [...]re to dye with it.

But was his Corps still joyned with his Divinity? why then moved he not? why did he shew no signes of life? Is there more power in a Soule then in a Diety? Can that quicken a body, and cannot this inliven it? That he still lived, I deny not▪ [Page 79] for my text cals him Lord, whilst as ye [...] his Grave inclos'd him. He lived Vitam Personae, (for that must be perpetuall) 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 streight fol­low, that the actions of a Naturall life must needs be there. No, there is a great difference between a Soule and a Deity: the Soule 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 Corps 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 God-head then left him, when he was yet a live, because his complaint runs in the Praeter­ [...]nse, Thou hast forsaken me. S. Austin is [Page 80] 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 Soule) he poured out that sad Pe­tition: Father if it be possible, let thi [...] Cup passe 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 farre, as to suffer his Body to bee torne from his Soule; yet not his Manhood from his Divinity. I must therefore alter that voice of Pilate, Behold the man; [...], behold him, who (in despite of the Grave) did still remaine both God and Man! wonder [Page 81] and joy together: For our Saviour lived when he was dead, and Behold he li­ve [...]h for evermore, Amen.

Daughters of Ierusalem VVorship, 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 unresist­able is his power in Heaven, wh [...]se glo­rious title the [...]rave it selfe could not abol [...]sh; because he was the Lord, strong and mighty, even [...]he Lord mighty in bat­tle. At thy name, O Iesus, 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 [...]he Father. Come, Wor [...]ip, and fall downe before this Lord our Saviour: Let our hearts be filled with glad [...]esse and our tongue [...] with that victorious noyse: 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 Nebuchadnezzar b [...]ast himselfe within the compass of his [Page 82] own Palaces; but let the Sea shut her mouth upon the falfe Aegyptian: 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 inclose him▪ and yet he still retaine the honour o [...] his former Majesty: this shews, he was [...], King of Kings, and Lord of Lords: because he there remained both Lord and K [...]ng, where all Princes lay downe their Scepters, and all Lord [...] their dominion. The Grave p [...]rceiv [...]d their Power and soon re­signed her Name and Him; for instead of [...], a Sep [...]lchre, it is here called but [...], a Place; and retaining nothing of Christ ▪ except the memory of his absence only, [...], 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 [...]he Law without the Gospel, more full of power then comfor [...], and seems rather to terr [...]fie, then incourage us.

[Page 83]You have heard of his Godhead. [...], He was still the Lord. It followes, [...], He did lie here. He was then contained in som certain place: and that shews his Manhood. Indeed▪ what was spoken of Crassus, Factus est morti suae superstes, is much more true of Christ's Humane na­ture: It hath survived his Death, and is now become as free from mortality, as before from sinne; yet still it retaines the truth of it's native properties, and con­tents it felfe with the circuit of one place: [...], it did lie there; but now tis gon; 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 Proove, as to Believe it. I am in­gag'd to undergoe this burthen my Text hath now imposed, and anon will rase it.

When God fore-saw that Man would rebel, and, by an affectation of Know­ledg, would forfeit his integrity; it pleased him (in his eternall Councel) that the same Nature which caused our Fall, should worke our Restauration; that▪ as we lost our selves by presuming of Men to b [...]com as Gods; so the meanes of our [Page 84] recovery should be this alone, God him­selfe 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 [...] ▪ sinne only excepted: and therefore to ascribe Ubiquity to the body of Christ, what is it, bu [...] to cancell Gods ow [...] D [...]cree? For he had then delive­red us perhaps; yet not by a Man, not by [...]ne that's like unto our selves.

Christs owne mouth hath disclaimed this Fancy: Laz [...]ru [...] is dead▪ and I am glad for your sakes, that I was not there, Iohn 11.14. He was not (you see) at the same instant both beyond Iordan, and yet in Beth [...]ny. But that was spoken in his exinanition only, while he as yet went in the forme of a Servant. Behold him therefore upon moun [...] Tabor, when (accompanied with Moses and Elias) his [...]ody becam [...] so gloriously transfigu­red; [Page 85] and yet, Peter is so far from con­ceiving Ubiquity, that [...]you know) hee counsels to inclose h [...] in a Tabern [...]cle. If that Apostle knew not wha [...] he said, then here this Angel spake (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 [...], 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 Angels proofe is frivolus; or els, 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 no body present, and I believe it not.

And yet there are, who thinke to doe Christ honour, by being injurious; as if the only way to increase his Glory, were, to destroy his Manhood. They main­taine, 'tis every where, and attri [...]ute that which nature is not able to beare: [Page 86] they clap their hands at his Vniversall presence, and call it, Christ's Majesty. Speciose quidem errant: indeed at first sight it seems a goodly Error, and being cloathed 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 th [...] Romans make a desolation, they call it a Peace. And (upon just inquiry) we shall find our selves no lesse abused by this ap­pellation. [ To be every where] this they call the Majesty of Christ's Human Na­ture; when, indeed, 'tis no whit better, then its destruction. For, to devest an Es­sence of its propper attributes, is to dissolve it; and so he th [...]t leaves a man no Place l [...]aves him no Body.

Tell me: Is silver of no value, except it be changed into Gold? Is the Manhood of Christ despiseable, 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 Vbiquity to a perfect man, is more injurious then bountifull, [Page 87] because h [...] subverts his essence; and, while he hopes to do him honour, hee makes himselfe no lesse then 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) pertake of his Humanity. He did and he doth lie here; but yet in a dif­ferent manner. If you respect a corpo­reall 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 universall pre­sence, 'tis every where, as well by a Virtuall co-operation with his Deity, as by an Hipostaticall union. His Humane nature makes one person with his Godhead: as therefore this is truly every where, be­cause it is infinite; so may That be said to be, because 'tis no where severed from that nature, which is in it selfe infi­nite.

Againe, Christ works every where; for All power was given to him in the [...]8▪ v [...]rse of this chapter: 'Twas given (saith [Page 88] the Text) and therefore to his Manhood. Yet is this one Government exercised by both his natures: and he rules every where, as God by his essentiall presence; as Man ▪ by the co-operation with that which is es­sentially present. Hence are his actions mixt and the Scepter of his Regency no less pleasing then powerfull: [...]here is Pitty and strength together, that we might in every place as well Love him in his Manhood, as Feare him in his Divinity.

But, if you respect his corporall 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 Soule) approach with boldnesse; for this thy Brother is become thy Iudge, and he sits to heare thee who hath born thy griefs, and pittied thy infir­mities. It is expedient for thee that He is not here, he is gon to prepare a place for thee. Cease to seek thy Saviour carnally; begin to imitate him, and thinke it not enough to Die, except thou Rise againe. [Page 89] We are buried with Christ in baptisme, (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 Ioseph's Gar­den, where (instead of common delights) you have seene a Conquest; our Enemie, the Grave, made empty, and thereby forced to confesse an overthrow. The Resurre­ction hath now seised upon it, and (like a mighty Conqueror) shews his Vassall in signe of Triumph. The Victory must needs lose much honour when an unskilfull Tongue supplies an Angels place. What's therefore wanting in Speech, I'le strive to supply in prayer: Belive, 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.

ONe good meanes to arm [...] us against the feare 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 Easie, which we once held insufferable. In illis quae morbo finiuntur, magnum ex ipsa [Page 92] Necessitate solatium est, (as Pliny writes to a friend of his): where our Losse comes by sick [...]ess, the same Necessity doth both wound and releive 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. Paule, and a Philosopher perhaps grow more resolute then a Chri­stian. But our consolation is far more surely founded; besids these Sands, it hath a Rock too; besides the certainty of death, the infallibility of a Resurrection. Thou errest, Stoick, ( Natural. Quaest. lib. 6 cap. 1.) Non majus est mortalitatis sola­tium, quam ipsa mortalitas; yes, majus solatium immortalitas: 'tis indeed, a strong encouragment 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 stroak of Death; but this to imbrace it.

So comfortable (and therefore fit for this occasion) is this Article of our Be­liefe, That we must rise againe. For, [Page 93] what discuorse yeilds more content in a painfull seeds-time, then to talke of an Harvest? what more cumfort at a Funerall, then to treat of the Resurre­ction? By the vertue of this faith, we triumph, though sure to be overcome: this fils 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 inlargement; and their only way to obtaine a Crown, is by thi [...] great Cap­tivitie. Did this Text then but intimate a Resurrection only, S. Austin's Judg­ment 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 Funerall Sermon, as a Resurrection: If the Dead rise not at all, [...] ▪

[Page 94]A Text (I confesse) full of dific [...]lties: the H. Fathers agree not in their Co­mentaries; 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 heare 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 severall varieties, did I not think the repetition of them would be as tedious, as the search troublesome. Besids, 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 wh [...]ch disdain suggests: who would not be impatient to see a Text abused, & forced to speak what the Author himselfe knew not? The Ie­suits 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 [...], de Bap [...]ismo lachrimarum & paenitentiae, of Baptisme of Tears and Affliction; and so brings in mine Apostle [Page 95] discoursing like himselfe: If the dead rise not at all, why do men fast and pray? why do they mourne and afflict themselves for the deliverance of the Faithfull deceased, whome they desire to set free from the paines of Purgatory? Good wits, you see th [...]t can extract Fier out of water, those Flames out of this word [...]. Sure­ly, these men think the world bound to be cheated by their Sophismes; else they would never hope to perswade us, that the Sea burns. But the Gospel it selfe gives countenance to this Exposition: Mat: 20.22. Can you drink of the Cup that I shall drinke of? [...]; and Luke▪ 20.50. [...], 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 Doway. For suppose we grant this, it confirms not their Commentary: for, That afflicting Baptisme was necessary and im­posed by others; theirs volunt [...]ry, and undertaken by themselves. Had mine Apo­stle intended their sence, he should not then have said, Why are they baptized by [Page 96] others? but, why do they baptize them selves? Besids, 'tis plaine, our Saviour by that phrase of Speech understands his Death: they then should die themselves to redeeme their Brethren. But, no doubt, the Cardinall would rather have renoun­ced their Purgatory, then suffer his Robes to be washed in such a Baptisme.

Again, admit their interpretations, and the Corinthians might as easily have satis­fied mine Apostel's Argument, as we may Bellarmines. 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 soone reply, It concluds not ▪ for we pray not for the body; but that his soule may be freed from Purgatory. We are indeed baptized for the dead; but 'tis the Soule only; our devotions imply no Resurrection. VVe reject then the me­taphoricall acception of this word [...], and accuse that gloss, as well of weaknesse as of falsehood.

[Page 97]Nor dare I joyne my selfe to their opi­nion, who conceit that this Scripture aims at the Sacrament of Baptism, and there­fore do thus interpret it. Why are they then baptized for the dead? that is, why are they baptized into the Faith of the Resurrection of the dead? For▪ that were to bring in a Maxime to confirm it selfe, and to use that for a proofe which is in­deed the Question. Neither is it probable my Apostle would have argued in the third person, but in the first: [...]; Why are we baptized? For, Ana­nias had made him partaker of this Bap­tisme, Act. 9.18. Besides, it weaken's mine Apostle's argument; for the answer would then be obvious: Why are they baptized for the dead? yes, for their souls sake, though their bodies should eternally perish.

To omit Tertullian's Vicarium Baptis­ma uséd by the Marcionites (as he tels us lib. de Resurrect. Carnis.) there is yet a third more naturall acception of the word [...], most usuall among the ancient Greeks, and not altogether infrequent a­mong the Pen-men of the Holy Ghost; it signifies to wash, and purifie by washing. To omit others; in this sense S. Marke useth it, cap. 7. vers. 4. The Iewes ▪ when [Page 98] they come from market, [...]. And in the same place they observe [...], for the vulgar washing of Cups. And mine Apostle (Heb. 9.10.) speaking of the Iews: Their Sacrifices stood in Meats and Drinks and [...], divers washings. According to w ^ch. 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 Funerall solemnities? Do men give respect where there is no hope? If the Corps shall for ever perish, to what end do you wash them? weak Corin­thians! is there more faith in your Ceri­monies, then in your selves? 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 owne glory by the death of others: but this stands not with the sim­plicity of your Christian profession; your Cerimonies must serve as handmaids to your Faith: they must both teach others, and confirme your Faith too. Or downe then with these Funerall solemnities, or else confess a Resurrection. Thus he, who took occasion to preach Christ from the [Page 99] Inscript [...]on of an Alter in Athens, knew as well how to prove that our bodies shall rise againe, by a Cerimony 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 [ [...]] in the middle voyce, 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 Praeposition [...] by Pro, Why are they then baptized for dead? that is, why do men wash their Corps? 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 alledged, (disputing a­gainst S. Chrysostome) seems to overthrow this very construction: Inauditum est (saith the Cardinall) ut sub nomine mortuo­rum intelligantur Corpora mortua, quum in Graeco [...]it [...], in genere [Page 100] masculino; & Corpora sunt Nutrius ge­neris, [...]. A Criticisme (Iesuit) un­worthy of thy learning. What? is it so unusuall that the word [...] should signifie a Corps only? Is not that accep­tion most frequent among the Classique Writers? I'le note but one; Xenophon, in the 7. of his Paed. about the middle: where discoursing of Abradad's death: [...]. She tooke a­way his Corps: in the masculine Gender, [...]. And in the same Booke, [...]. I might instance in the lan­guage of the Holy Ghost, out of this very Chapter at the sixteenth verse: [...] there signifies the very corps: 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 practise of those former Ages, what Cerimony more obvious, then to wash their dead? not one Nation only, but the World received it. Ennius inti­mats it among the Latines: you may see it in his fragments restored to him out of divers Grammarians:

And Virgil hath it of Misenus the Trojan Aeneid. 6.

[Page 101] Corpusque lavant frigentis, & ungunt. Amongst the Greeks, Homer in the 18. of his Iliads, describing the piety of the Myrmidons to dead Patroclus:

Nay, this Cerimony (at length) became Christian: the Church saw it harmless, and imbraced it. For so we read done to Tabitha: Act. 9.37. Thay washed her and laid her in an upper Chamber. Nor was i [...] peculiar to the men of Ioppa onely: you may finde this custome (like the Church her selfe) spatious, 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 deales with, were strangers to this custome: or that Corinth only had not received what both Greece and the World acknowledged.

My Text then containes what I first in­timated, matter of Cerimony, 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 againe, Argu­mentum a Fundamento: for, to be respe­ctive [Page 102] where there is no hopes, were but a pious vanity. The parts are two: 1. The Cerimony it selfe: Baptizing 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 firme then statly. The Division hath inverted the Text, first then of the last words [...]; Why are they then baptized?

The Corinthians wash their dead, and are blamless, 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 Ceri­monious 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 Sorrow­full: her Hands were full of sweet Oynt­ments, her Eyes of Tears: both (at tha [...] time) very impertinent; for the Body which she then sought, was already glori­fied. [Page 103] Yet the Angel censures her Teares only: Woman, why weepest thou? indeed, those odours testifie thy hope; and shew, that (though thou erre in the time, yet) thou believest one day he shall rise againe. Only, why dost thou Weep? That passion becomes not a Disciple: thine eyes argue more incredulity ▪ then thine hands doe faith. But, for the respect she shewed, 'twas so far from deserving reproofe, that the like of it did once find great Com­mendations, Matth. 26.19. &c. The Dis­ciples murmur whilst the VVoman pou­red rich oyntment on our Saviours head, and accuse Mary of wastfulnesse: But their Master was of an other Opinion: She hath (saith Christ) wrought a good worke on me, she did it to bury me: nay, further, her care of my Funerall 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 memoriall of her.

If the Anointing of the Dead be com­mendable, washing sure cannot be con­demned: a Cerimony altogether harm­less; and whether it can be cause of waste, or no, let Iudas himselfe be Judg.

[Page 104]I speak not thus, as if [...]his practise of Corinth should therefore bind all future succession, because it seems approvable. No, Cerimonies (are like Lawes) fittest commonly for the Times and places they are made in. Let Corinth, and the Chri­stian World somtime wash their Dead; y [...]t 'tis no impiety in us to leave it: [...]or the same Faith is not alwaies cloa­thed with the same Cerimonies. 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 ought I know) may still Wash their Dead ▪ for so Bellarmine sayes she doth, in the last Chapter of his second Booke de Purgatorio. Let her renounce her superstitious consequences, I con­demne not the bare Cerimony: for I alwaies thinke of such indifferences, what Saint Austin did of Perfumes: Quum adsint non respuo; quum absint non requiro: 'tis in the 10. of his Confes­sions.

But were not my Corinthia [...]s too spa­ring in their Cerimonies? Did they well, to express their care of the Dead [Page 105] by a little water only? Yes: for Christianity hath taught us, not so much to consider the Deed it selfe, as the Minde of him that doth it. Mites, (in our Master's judgment) may out­weigh large summes: and (no doubt) the Disciples expressed as much Hope in washing T [...]bitha, as the Patriarchs in imbalming Iacob. 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 workes are rather Good then sump­tuous. Why then should Washing the Dead be condemned as a custome too mean and triviall, seeing, To give a Cup of cold water to the Living, is so far from losing Commendations, that it gains a Reward.

But, me thinks, 'tis not enough to vin­dicate, except I commend this custome, and shew, it deserves not your approbation only, but (in some sort too) your Imitati­on ▪ For (as we may perceive in Moses Law) there were Cerimonies which in themselv [...] were fading, yet they do stil yield us a per­petual Morall: So may this Baptism in it self safely be laid aside, and yet it affords [Page 106] a Tr [...]th, that we may teach for ever. VV [...] may now sow our ground with two kindes of Seeds; but it were impiety in us, to plant our [...]ouls with two sorts of Reli­gio [...]s: so, though this Corinthian custome injoynes us not this day to apply mee [...] water to the Dead; yet we may hereby learne, That it is not consonant to the purity of our Elder Church to be profuse in Fune­ralls ▪ For▪ to what end is this sad prodi­gality? Is it to manifest thy noble dispo­ [...]ion? But that is fitter to be shewn at a Tilting, then a [...] a Funerall. Is it to give a token of [...]hy sorrow and passion? But know this too, it is a Solacisme to mourn in pomp. Perhaps thou dost affect the people [...] voyce, and desirest that they [...]hould speak of thee, as the Iews did o [...] our Saviour when he came to raise Laza­rus: Behold (say they) how he loved him! But remember, that 'tis there written too: Iesus wept. 'Twas not a profuse expence▪ but a passionate carriage that raised that opinion. Art thou then truly sorrowfull? Feare 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 hypocrisie to feign a few Tears, th [...]n [...]o cloath so many mourners. [Page 107] 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 equaly insensible. A field may be purchased to bury Sarah in, when wee do not somuch as read of Agars Fu­nerall. In this case, Vlpians Counsel may serve for good directions: Expences mus [...] here be made, Secundum Dignitatem & Facultates defuncti. And the Law did well to joyne 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 Ioseph 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 Heire be too sparing, tis a shame; nay, 'tis injustice, and a meer usurpation upon the Goods of the De [...]d. And therefore the Law taks ordor, that in case the Heir be negligent, if either friend or stranger shall interre th [...] Dead, according to his place and substance, he may recover the expence from the Inheritance, Actione Funeraria. And the Reason is ingenuous: Qui propter Funus aliquid impendit, cum [Page 108] defuncto contrahere videtur. (Leg. 1. F [...] [...]odem.) See! in favour of a Funerall, 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 artificiall care Iacob was imbalmed in E­gypt, and with what princely attendance inter [...]ed in Canaan, must either condemn wise Ioseph of a needless folly; or else con­fess, that a sumptuous Funerall may be­seem a Patriarch. Who is there that con­dems Nic [...]d [...]mus for that costly com­position he inwrapped 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. Th [...]s Water then may be turned into Balme, or perhaps some other substance▪ when Princes are to be washed, when Pa [...]ri­arch [...] or Prophets shall expect a Sepulchre. Lesse state may beseem a common Corin­thian; and all may hence learne some­ [...]hing: Let this ancient simplicity teach all to avoid ostentation in Funeralls; for that absurdity is too exstreamly grosse, when griefe it selfe becomes vaine-glo­ [...]ious.

If the elder Christians were so carefull to [Page 109] wash the Corps of [...]he Dead; tis probable, they were no less solicitous to keep faire their Reputations. You know our good Names are apt to soyle as well as our Bodies; and oftentimes though we our selves walke in the cleanest wayes, yet our Neighbours hand may cast filth on us. Let the heart of Mephibosh [...]th be most loyall 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 mans life; and so he (in some sort) prevents a mur­ther, who in this case withstands detra­ction. If a viperous tongue doth pal­pably cast aspertions upon the memory of the Dead, we must [...], Wash them in our meetings, in our Assem­blies. The Pulpit it selfe is no unfit Font for such Baptism. These Sermons must wash the Dead, and not suffer an ill opinion to staine good deserts: imi­tating herein the example of God him­selfe, who makes Right [...]ousness as clear as the Light, and just dealing as the noon­day▪

[Page 110]Not that I approve their officious elo­quence, who upon these occasions are e­qualy ready to commend all alike; Who make the height of thire owne 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 seeme vertuous; and think themselves most artificially charitable, if they can make a Dives to be taken for an Abra­ham. But such lavish Orators mistake this Cerimony, 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 speake the Truth, shall I take liberty to feigne and invent a Lye? no, that of Salo­mons 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 de­claming, they may go on; who can for­bid a man to do with his owne what he pleaseth? Qui autem mendacium loquitur▪ de suo loquitur, saith S. Austin in his 6. Epis [...] ▪

[Page 111]I have done with the Cerimonies. The Vse follws: it serves to confirme Faith, to prove a Resurrection: Therefore the Dead shall rise againe. For if the Dead rise not, why then is their Washing of the Dead?

The practise of Cerimonies (were the true use unknown) is like a dumb shew 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 meeke man) a Bloudy Husband? It seems she knew not, that this signe was the seale of the Covenant, and to teach her Son in his ripe years, that he should not walke after the Lusts of [...]he Gentiles, but according to the Faith of his Father Abraham. What made Iudea so rediculous to other Na­tions, but her religious observance of ma­ny outwa [...]d Rites, which such strangers understood not? Durst Iuvenals wit have been so prophane, as ( Sat. 14.) to stile the Sabbath Day, Lux ignava, a day of [...]loath, had he either known the majesty of the Author, or that it selfe was a represen­tation of that Eternall Rest, whereof his fellow-Poets had seen a shadow?

[Page 112]And againe:

He smiles to see the I [...]ws abhor Swine [...] flesh. But know ( Satyrist) that very Na­tion was a Sacrament, all gestures and Emblems; and what she practiz'd on the Body, was to teach us to do the like on the Soul. The Iews abstain'd from so foule a Creature, that the Gentiles might learne 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 Kingdome of Heaven. You see then, it's the morall commends a Cerimony; and that in these figurative gestures, the act it selfe 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 ap­peare as unblameable before the Tribu­nall of Iesus Christ, as after Washing it seem'd cleane, and spotlesse before the [...]yes of men. Nam quia mors speciem [Page 113] 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 perpetuall Destruction, it behoved them by such Cerimonies to meditate upon their Eter­nity; that in the midst of the Trophees of Death, they might also appeare Conquerors by Faith in the Resurre­ction.

Thus did their Beliefe obscure mor­tality, and in the midst of their Ob­sequies they kept a solemne Triumph. Tell me (saith Saint Austin, de Civ. Dei. 1.) why was Toby registred for burying the Dead? Why the Woman for anoin­ting, Ioseph for imbalming our Sa­viour? Non quod ullus cadaveribus sensus, sed quod ad Dei providentiam Corpora quoque mortua pertinere signifi­cantur, propter fidem Resurrectionis astruendam.

Learne here the true use of Fune­ralls; learne to make them serve as nourishment to thy Hope? Imitate my Apostles act, and set thy Faith on worke in these outward solemni­ties. [Page 114] when thou seest men so readily officious to conveigh the Corps into the Earth, think that the Angls were no less service­able to see his Soul inshrined in Heaven; for they are all ministring 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 Christs imputed Righteousnes, 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 [...]he Earth, think him not lost but sowen; 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 doe as much t [...]nd to the renown of the Dead, as to the incouragement of men alive; because he doth more honour to a deceased friend▪ who believes he shall rise againe, then he who (with out all hope) imployes all the Physitians 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 [Page 115] Egyptians were as pompously Cerimo­nious in the Funerals of their Apis (in English a Bull) as if the Obsequies had been performed upon Ptolemy himselfe: and where men bury their Gods, such stu­pidity is no wonder. Alexander made himselfe a Mourner, when he buryed his Bucephalus: and I'me sure (in that re­gard) the Hors [...] had far more honor, then the Rider. Nay, (if Alexander ab Alex­andro faile 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 Fowles 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 hoplesse Funerals; and then twas no great marvel to see them do honour to the Beasts, their fellowes. 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 Cerimony? [Page 116] Dost thou imbalme thy friend only? 'tis no greater honour. Dost thou believe he shall rise againe? This is to selebrate a Funerall; 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? Beliefe then of the Resurrection must needs inforce u [...] to regard these very Bodyes, as to whom belongs an Inheritance, and eternall glo­ry, as a possession. VVe thence know, that he [...]hat is the God of Abraham, is the God of these Corps too. And shall a man there deny respect, where God himselfe vouch­safeth providence? If this deceased per­son hath still the same God with us, the case then stands as before his Death; we are still his Brethren. Thus may a Funerall increase our Faith, and our Faith adorn a Funerall. 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 then imbalmed him. Art thou Rich, and thereby able to expresse 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 [Page 117] wayes 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 fore-runner of wisdome; he is more then halfe taught, who by such meanes is made a fit Auditor. VVhen we see by others that we our selves must die, how willing are we to talke, that we must Rise againe? That of the Tragaedian [Quod nimis miseri volunt, hoc facil [...] credunt] shews, that these Spe­ctacles facilitate our beliefe: for when we thence perceive a neces [...]ity of Death, we gladly give entertainment to Faith in the Resurrection.

These occurrences are yet more Doctri­nall: [...], &c. (as Suidas hath it out of some more ancient) the best way to mortifie thy rebellious works, is to behold these Spectacles of mortality. For, what? dares flesh and bloud be proud▪ when she considereth her Beauty to be but Rottennesse? sh [...]ll parentage make that man swel, that must say to Corruption, [Page 118] thou art my Father, and to the Worm, thou art my Mother? (Iob 17.14.) These sights may serve to strangle ambitious thoughts; for see how little room containes a man! to correct thy Covetousnesse; for is it not a madnesse to live poore, that thou mayest die rich? Look, wretch! Doth this Corps possesse 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 Scandall, as Vice? By this reason, they might have forbidden the Lords Supper too: For, what more gross abuse, then when Rome of a Sacrament had made an Idoll? If some Luxuriant wits have beene offensive upon these occasions; Vitium hoc Hominum, non Concionum, this Custome should not have been abrogated, but such Preachers check'd. I dare say, they know not the true use of Funerall Sermons, who thinke these Discourses must still be Panegyrick.

[Page 119]Nay the Dead serve to the increase of Faith, and must the Sermon needs tend to nothing but vaine glory?

Yet, where there is Desert, I hope, the Synod intends not to forbid commenda­tions. For, God himselfe 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 himselfe pen­ned Saul an Epicaedium: Saul and Iona­than were lovely and pleasant in their lives, and in their death they were not di­vided. Ye Daughters of Israel weep over Saul, who cloathed 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 it selfe, you need not doubt but it may become the Sermon. The manner of my Discourse I'le take from Corinth, my Speech shall resemble their Cerimonies; it shall be plain and sim­ple, meer Water: Let more happy inven­tions Imbalm the Dead; it shall suffice me to wash him.

Amen

THere was a conceit among the Iews (as appeareth by the verse going before my Text) that when they sinned, they sinned ▪ of ne­cessity, [Page 122] so that they could not but sinne: 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 Iustice and fidelity both▪ and therefore bids his Prophet here protest unto them, and bind it with an Oath, (no less then 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 then I have in hand (Right Honorable, Worshipfull, and Beloved) is a solemn Protestation made by Almigh­ty God in his owne cause to cleare him­selfe of Infidelity and Injustice; that the Iudg of this world doth not delight to see men sinne, and then punish them with Death because of their si [...]ne. As I live, saith the Lord, &c.

The forme 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 it selfe; that it pleased God to swear.

[Page 123]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 Iews ▪ avowing, that it was all false they charged God withall, 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 sinfull man.
• 4. I delight not in the death of wic­ked sinfull man.
• 5. I delight not in the death of any sinfull 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 shew it plainly out of 1. Sam. 28.10. where it is said▪ that Saul did swear, and he used no other words then 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, [Page 124] 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 spake, he made a world, Dixit et factum est, he spake 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 then it cost him to make the World it selfe. 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 [...]he Devill; for we took his word in Para­dice, 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.) [...] and [...], Gods Word and his Oath: [Page 125] 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 himselfe being infinite, and having no bond hath made himselfe finite, and put on his list: Cinxit se cingulo veritatis. Isa, 11.5. He hath bound himselfe 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 Iude, Vincula tenebrarum, Bonds of darkness, and they shall surely hold him; for they have held stronger then he, the Angls of disobe­dience, and do hold them sure against the day of wrath. I will then shut up this poin-with the Counsel of S. Ierom, Si non obedii mus promittenti Deo, at credamus Iurant Deo: If we will not believe God when he promiseth us life, yet let us believe [Page 126] him when he sweareth by his Life, that he wisheth us Life: least wee provoking him to anger, he sweare in his Wrath, wee 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 H [...]linesse, 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 man's wit cannot devise a higher or more pretious thing; then Life. Satan knew it well (in the 2. of Iob) [Page 127] Skin for skin (saith he) and all that a man hath, will he give for his life, health, wealth, Lands, Liberties, Honour, Possesions, Dig­nities, Learning, Wit, Memory. A man will strip himselfe of all, to save his Life. This was the Egyptian Oath, By the life of Pharoah. The Heathen's title to their Great God, [...] ▪ 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 confesse, 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 absolutly 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 severall Transla­tions [Page 128] of the original word. Vatablus tran­slated it, Non cupio, I wish not: the Sep­ [...]uagint, [...], 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 Divel'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 ods he is with death. Fire and Water, Light and Darkness, Hea­ven and Hell, God and Satan can stand nearer together then Life and Death: and therefore we read in the first of Iob, that God would abide Satan standing at his right hand in Heaven: but of Death, [Page 129] we shall never read of him in Heaven, but upon a Horse posting from the presence of God, and (to shew how little God liketh him) his mounting is with the meanest too (or like himselfe) I saw a pale horse in Heaven (saith Saint Iohn) and he that sate upon him his nam [...] was Death (Apocal. 6.8.) Now, as God is all light, and in him is no dark­nesse at all; so he is all Life, and in him is no shaddow 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 Childe of Darkness▪ the Prince of Hea­ven, the Sergeant of Hell? the Maker of the world, the Marrer of the VVorld? Glory, Ignominy? Beauty, Deformity? Honor, Shame? Majesty, the Urchin of Hel▪ 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 againe. [Page 130] Yet (as easie 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 dayes in making the whole world, and he was seven dayes in destroying one City, Iericho. 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 then 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 then Death should be what he would not: And it is clear, that God is far enough from delighting in Death.

The second branch of Gods protesta­tion is, I delight not in the death of man. God had an Image before all Worlds: for he had his Son, the ingraven 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 then God had [...]ade Man, or if he had not been made [Page 131] after the Image he eternally loved, it may be he would not have cared so much for him: but being the workemanship of his owne hand [...], and made after the Image he so tenderly loved; if he had not loved him for his VVorkmanship sake, yet he must needs love him for his sake whose Image he bare, and loving him, could not delight to spoile 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, then none must paint th [...]t Image but Apelles, and when it is drawn it must have a Curtaine; and if it be the Ingraven Image, it must go for cur­rant; then who so dishapes or defaces that Image, the Prince takes it as done un­to himselfe, and it is Capitale a matter of Life and Death. Tu Domine fecisti (saith S. Ierome) 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 selfe; and thou saidst to the blotter▪ Quia fecisti, because thou hast don it, on thy belly shalt thou creep, and dust shalt thou eat all the daies of thy life▪ Gen. 3.14.

[Page 132]The H. Fathers are wonderfull in the [...]ontempla [...]ion of mans 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 Darknesse, the Lord of the World, the bond-slave of Satan; the Darling of the Lord of Heaven, the scorne 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 Gods own [...]eart) denies it, 2 Sam. 19. O Absolon my Son, would to God I had died for thee▪ [...]y Son Absolon, my Son, my Son: And [...]f David could have forgotten Absolon his Son, yet God could not forget Adam ▪ his Son; for he saies 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 wer't, that when thou wert, thou mightest not [Page 133] die: and so I may safely swear by my Life ▪ that I do not delight in the Death of man.

When Vlysses playd the Mad-man (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 don, and that the plough came to it, he tooke 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 Mino­taure 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 Vlysses.

There is a conceit in the world (be­loved) speakes little better of our gra­cious God, then this: and that is, That God should designe many thousands of soules to H [...]ll b [...]fore they were, not in eye to [Page 134] t [...]eir faults, but to his own absolute will and power, and to get him glory in their dam­nation. This opinion is growne huge and monstrous (like a Goliah) and men doe shake and tremble at it; yet never a man reacheth to Davids sling to cast it downe. In the name of the Lord of Hosts: we will encounter it; for it hath reviled, not [...]he 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 Lye. 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 meer pleasure's sake; and so saies, that God did not only say, but swear to a Lye; 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 designe men to Hell, then did he say [Page 135] and set downe, 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 Counsell, did not only see, but say, that Adam should fall, and so order and decree, and set downe his fall, that it was no more possible for him not to fall, then 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 Hono­rable Lord Keeper doth say in open Court, We order, he means not to be the Authour of that his order.

Thirdly, It takes a way from Adam (in his state of innocency) all freedome of will, and liberty not to sin. For, had he had freedome to have altered Gods de­sigment, Adams Liberty had bene 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 walke and to lie still) and bind him hand and foot (as they do in [Page 136] Bedlam) and lay him downe; and then bid him Rise up and Walke ▪ 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 a­gaine, 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 whipt himselfe. Or (if you will give Adams will a little more scope) this pritty solution makes it as a bird in a Cage, and the dore fast shut: if you look [...]p on the wings of the Bird, she hath power to flie and flap away; but if you turne your eye and looke to the Wicke [...] of the Cage, you may well see, that she may flutter thither but she can get no further. Almighty Gods Decree is stronger then the Wicket and Chains too; for he that made the bonds of Ori [...]n so sure, that no man can loose them, hath made the bonds of his Decree so sure, that no man can break them: and therefore if God set i [...] downe for a Decree, that Adam should fall, Adam had no more liberty not to fall, then the man in the chains had liber­ty [Page 137] to walk, or the Bird in the Cage liberty to fly away.

Fourthly, as God doth abhor a heart and a heart, and his soule detesteth a double-minded man: So himselfe cannot have a mind and a mind, a face (like Ianus) to look two waies. 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 forbad him to sin. His open will said to Adam in Paradise: Adam thou shalt not [...]at of the Tree of Good and Evill: his hidden will said, Thou shalt eat; nay more, I my selfe cannot keep thee from eating, for my Decree from eternity is passed, Thou shalt eat, that thou mayest drowne 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 Iezabel, 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) [Page 138] and mounted him to the World, as on a stage, and honoured him with all the So­veraignity 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 Ie­zable, 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 adde a glo­rious con [...]lusion to all his works; it was well he himselfe propounded the case: Let us make man: for this conceit would faine 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 aire, the Beasts of the field, the Fishes in the Sea; their hugeness, their voice▪ their roring is greater then 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 [Page 139] [...]ver make his Image to mar it? Let us not make man after thine owne I­mage.

Seventhly, if King Ahassuerus had put Mordicai in his owne Chariot, clad him in so Royall Robes, and put a Ring on his finger, and caused him to be proclaimed before him, Thus shall it be don to the man whome 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 Royall robe of Righteousnesse (that shone more bright then the Sun in his highest luster) and put upon his fingers health, wealth, and immortality; and caused to be proclaimed before him, that he was his delight: and yet all this had been with an eternall purpose and Decree, to spoyle, disrobe, and hang him in Hell. Hic durus Sermo, this h [...]d been an hard Decree ▪ mans weake capacity could hardly digest it.

Eightly, the Poets had a device of their old God Saturn, that he eat up his [Page 140] children [...]ssoon as they were borne, for fear lest some of them should disposess 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 Savior Christ should supplant him in his Kingdom▪ caused all the young children in Galilee to be slaine: 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; th [...] 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. [...] (saith the H. Ghost) we are God's kindred, he cannot hate us when we are inocent, 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 shamefull Tale: for it saith, The Almighty God would have many soules goe to Hell; and that they may come thither, they must sinne, that [Page 141] so he may have just cause to condemne them: who doth not smile at the Gre­cians conceit, that gave their God a glorious Title for killing of Flies? Gods Glory in Punishing ariseth from his Iustice in revenging of sinne: and for that it tells (as I said) a very sad and unpleasant tale; for who could digest it, to heare a Princ [...] say after this manner? I will beget me a Sonne that I may kill him, that I may so get mee a name: and, that I may have some colour to kill him, I will beget him without both his feet▪ and when he is growne up, having no feet; I'le command him to walk [...] upon paine of Death: and when he braketh my Commandement, I'le put him to Death. Oh Beloved, these glorious phansies, Imaginations, and shewes, are farre from the nature of our Gracious, Mer­cifull, and Glorious God: who hath proclaimed himselfe in his Titles Roy­all: Iehovah, The Lord; The Lord strong and mighty, and terrible, flow to Anger, and of great Goodnesse. And therefore let this conceit bee farre from Iacob, and let it not come neare the Tents of Ioseph.

[Page 142]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 Offendor 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 pitty him, hath no kinde but a cruell pity. And so I come to the third branch: I delight not in the death of a sinfull man.

God could not delight in the Death of a sinner, who parted with his Delight to save a sinner. Old Iacob, when he should part from his yongest son Benjamine, G [...]n. 42. ult. he told Sim [...]on, that he had as lieve part with his life: Ye will bring my gray head with sorrow to th [...] grave: yet Iacob had many Sons more alive. But to part with a Son, an only Son, a beloved Son; this is more bitter then death it selfe; ye shall see it plaine in Gods 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 [Page 143] 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 sinfull Man too: For he tooke 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 skuls: and that which all the world doth wonder at, God himselfe was Pater & Sacrificulus, The Father & the Sacrificer too. For, he slew him in heaven, ere the Iews slew him on Earth: Hic [...]st Agnus Dei immolatus ab origine mundi. This is the Lamb of God slaine 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 maist thou say, thou willest not the death of a sinner, who diest thy selfe 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 [Page 144] his death to overcome thee. Pastor i'lle mag­nus vicinis Angelis, &c. (saith S. Gregory) That great Shepheard 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: Th [...] 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 rejoyced to have it found? O Lord, the holy Angls in Heaven are thy Witnesses. that Thou delightest not in the death of a sinner.

The fourth branch of Gods protestation is▪ I delight not in th [...] 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 Iude there are spots in Feasts: in the 64. of Esay, there are men­struous cloaths: In the Canticles there are Matulae, stains: And Esay 1. there be sinners of skarlet dye: If our sinnes be as moats in our eyes, and cause them to water, God hath his handkerchiefe wherewith he wipes away all tears from our eyes, Apoc. 7. If they be Menstruous, he hath his hysop, Psal. 51. If they be of skarlet Dye, he hath [Page 145] his Fullers Sope, 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 sinne: and doth superabound. Abundat delictum, superabundat gratia: Sinne doth abound, but Grace hath abound above it, it doth superabound. There is a Sinne so strong, that it doth pierce the Heaven [...]: and that is the sinne of the men of Sodome, that would not stay till God came downe unto it, but it came up, and rang in the eares of God, it peirced the Heavens. At Misericordia supra omnia opera manu­um ipsius▪ (Psal. 145.) The Mercy of God is above all his workes: And Sinne is mans proper handy-worke; it wa [...] the reaching of an Apple that first brought sinne into the world. When our Saviour Christ sweat bloud in the Garden, it was but a preparative to his pot [...]on on the Cr [...]sse; for there he sweat (not like unto bloud, but) Bloud and Water: Water ▪ to wash away the staines of our dayly infirmities; Bloud to wash away our sins in graine; and a deeper colour then bloud ▪ our sinns cannot beare.

[Page 146]If God could have delighted in the death of a sinfull wicked man, he must needs have delighted in the death of Ahab; for he sold himselfe to worke Wickedness, and that before the Lord: but God was so farre from such delight, that he tooke 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 Iohn Baptist, Mary Magdalen, or Mary his Mother; but sinners that wore Pauls 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 himselfe. Perpendo Pe­trum, considero Latronem, intueor Za­chaeum, aspitio Mariam, Apostatum, Fu­rem, Vsurarium, Meretricem. I think upon Peter, I consider the Thiefe, I be­hold Zachaeus, I looke upon Mary (saith St. Gregory) and I see that an Apostate, a Theife, an Vsurer, an Harlot, these are Christs favorites, and such darlings unto him, that some of them must needs sup [Page 147] 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 Gods pro­testation is, I delight not in the death of any sinfull wicked man. Si non impii, nul­lius (saith S. Ierome) 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 knowledg of the Truth. Unnaturall 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 marke upon him that he should not die▪ Treacherous Iudas, when he had sinned in betraying the Innoce [...]t bloud, and had laid his hands (his bloudy hands) upon himselfe; 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 owne providing. The fearfull doome at the last day, is Ite, non [Page 148] Auferte; Goe your waies; not, Carry them away; goe the way your selves 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: Goe into the fire, ye [...]ursed: but it is not, Ite maledicti Pa­tris, Goe ye cursed of my Father. God in­titles himselfe 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 Gods 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 childe 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.
• [Page 149]4. God sent his Sonne to save every Soule, 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 breifly discuss, and so commend you to the Grace of God.

For the first, Almigty God at the Creation, when he tooke a view of all his Creatures (as men use to do▪ that have newly drawne an Image, they view and pry to see what is amisse in it) it seemes, 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 judgment) the malicious would have cried; the King­dome of God is worse then the kingdome of Satan; For Satan is not divided against Sa­tan, & Belzebub the Prince of Devils doth not cast out Devils Matt. 12.26. But by [Page 150] this Device. Ipsa bonitas, Goodnesse it selfe is divided against goodnesse; the Goodnesse of the Creator against the Goodnesse of the Creature; God is at defiance with his owne Creature and Image; the Fountaine of Goodnesse that God did see in Man, what was it, but Radius divinae bonita [...]is, a beam of that Goodnesse, which issueth from the Foun­taine God himselfe?

Secondly, God's Hate does not arise as his Love doth: for his Love ariseth of and from himselfe. For being all beautifull and glorious (which cannot be but all lovely and amiable within) and seeing himselfe, cannot but love and like himselfe; [...]o that, he hath in him to move him to Love, but he hath not in him to move him to Hate; but that commeth from without, and there is nothing from with­out which God hateth, but sin. The man of sin had so much goodnesse, as to say; Odi quia Inimicus: I have hated him, be­cause he is my enemy. Now, sin only is [...]he sworne enemy to God: Enemy to his Goodnesse, being badnesse it selfe; Enemy to his Majesty, being baseness it self; Ene­ [...]y to his Glory, being Ignominy; to his [Page 151] lightnesse 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 it selfe 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 himselfe cannot delight in sin; then can he not delight that any man should go to Hell, but he that delighteth him­selfe to die in sin. Let us look back to the Garden from whence wee 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 absolutly necessary, that any should goe to hell. When Adam had erred in making choice of the wrong Tree, and had barred himself from the Tree of Life, [Page 152] God put him out into the open field of the World and in it planted a Tree of Lif [...] (better then the Tree in the Garden of Ed [...]n) a Tree that came downe from hea­ven, Apocal. 2.7. and cansed his Herald to proclaim before it: This is the Tree of life that came downe 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 himselfe 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 paines to o [...]en her jawes, 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 soule to be saved, and to praise God for his goodness among the Angels in heaven. And this Truth, the Holy Ghost hath [Page 153] 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 eternall Death. And here the Genevian conceit hath delt 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 soule 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 feare me, beloved, it were as easie 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 deale wiser then 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 know­ledg 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 [Page] [...]n the death of a sinner: I trust, we shall [...]ve grace to believe him; since himselfe can better tell what himselfe would have, then the man of Geneva can▪

Now, if any mans mind doth put this doubt: How it comes to pass, that so ma­ny souls are dam [...]ed, if it be Gods will that every one should be saved? (for who hath resisted the will of the Lord?) I will easily resolve and cleare him that case. Gods will is plainly revealed in his holy Booke ▪ 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; L [...]t 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 speakes 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 wee break, wee [...]ustly forfeit our estate. The first condi­ [...]on was in paradise: Ne ede, & vives: [...] not, and thou shalt live: and that we [Page 155] 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 seeke, and thou shalt find▪ aske and thou shalt have: knock and it shall be opened unto thee. For, not one of every Order or Occupation, but every Christian Soule, 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 dye and suffer hellish Torments, not for Peter, Iames and Iohn, and a few of the Elect only: but for the sins of every sin­full Soul in the world, and this Doctrine is so clear in the Book of God, as that the Sun at mid-day shines not more bright. The Sun of man is come to seeke and to save [Page 156] that which was lost 19.10. Behold the Lambe 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 Synech­doche chops off at a blow from the death of Christ all the sensible parts in the world, and leaves him only the center 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 smal number in the world: this is the Saviour of the world ▪ that is, a Saviour of an handfull of the world. Satans Synechdoche 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 mountaine, and shewed him all the Kingdoms of the world, then he begins to proclaime, all [...]his is mine▪ and the glory of it all ▪ and to whomsoever I will, I give it all. Nothing [...]ut all in the Devils mouth; yet if he had beene put to it, he would have perfor­m [...]d nothing at all, or not pa [...]t a foot or [Page 157] two in the kingdom of darknesse. When they are ashamed of th [...]s 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) shaddowes the wisdome of our Saviour Christ ▪ and therefore they had as good have kept it to themselves▪ For▪ I am sure, ye are perswaded in soule that our Savi­our Christ by his death and passion made a full satis [...]action, for [...]he sins of all the sin­full souls in the whole world. Which since he did, it sto [...]d as much with his ease and more with his goodnesse, to commu­nicate his goodnesse, and [...]he 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 proclaime himselfe Re­deemer of all [...]he poore Christians under the Turk, and should send over sufficient ransom for all the [...]r freedomes; and all the poore captives (hearing the procla­mation) should verily think they should be redeemed; and then the Princ [...] should thus interpret himselfe; I pro­ [...]laimed indeed sufficiently to All, [Page 158] but I meant effectually but to a few? this gay interpretation, what doth it else, but shut up the gates of the Kingdome, 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 Kingdome 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 beautifull Gate of the Temple, and fastned his eyes upon Peter and Iohn; if Peter and Iohn 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 walke; 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 [Page 159] nor feet to walke in the way of Gods Commandements, nor joynts to move towards God: Alas! poore 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 Heire to meet them; and he tels them in his Fathers Name, that they should be right welcome to his Fathers house, and that he hath provided roome and diet for them all: and yet the Noble man (his Fa­ther) hath a purpose to welcome but one or two, and hath provided roome 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? Its our case (beloved): The joyes of Heaven are a feast of joy; and the King of Heaven hath sent no less a personage, then his onely Son and Heire to invite us thither; and he tels us in his Fathers name, that the King (his Father) had provided roome and meat enough for us, and that the Angels of Heaven will be glad to see us at their Masters house, and [Page 160] that there will be a great Iubile in Hea­ven at our comming thither; and yet the King his F [...]ther (saith this new device) hath a purpose to entertaine but one or two, and hath provided cheere and roome but for one or two; and shuts up the e­verlasting doores against the rest (though solemnly invited) eternally. Is this the royall word of a King? and here they come in with Bellarmines dreaming; that is, Christ offers Grace to all sufficiently; but it is not effectuall or saving Grace. This is verily as drowsy a dreame, as ever dropped from that Phlegmatique 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 meane 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 beame of the same brightnesse that falls upon a cleare, and upon a bleere-ey'd man, yet both do not see, a Talent of the same we [...]ght wrap't up in a Napkin, and put to use, yet both doth not yield in­crease: [Page 161] Seed of the same goodnesse sowne among Thornes, and in good ground, yet both do not bring [...]orth fruit, the cause is not in the Beame, the Talent, the Seed; but in the Eye the Napkin the Ground. For, the very same kernell of seed choa­ked of Thornes, sowne in good Ground would have brought forth fruit: the ve­ry same Talent wrapt up in a Napkin, put to use would yield increase: the very same Beame, that dazeled the bleere-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 oddes in the Grace, but in the Man, We all ten have Lamps and Light alike to light us to the Kingdome of Heaven: yet but five of us with wise usage, shall keep our Lamps, and Light, and enter in; and five of us, by foolshnesse shall let our Lamps out, and stand without.

The Kingdome of Heaven (saith our Saviour in the same place) is like a man that went into a farre Countrey; and he committed to his servants, to one five Talents, to another two, to another one; some ods in the number, but none in the nature of the thing. For he that had least, [Page 162] had a Talent and (by all rules of proporti­on) had as much ability to produce a Ta­lent, as two to gaine 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 Talent, he had been as sure of a City in the Kingdome 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 goe to prepare a place for you.

If thou blowest the sparke (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 bee kindled? so, he that hath least of this Fier hath a sparke at least. And there was never man so desperately wicked, but at some time or other, he felt this sparke of Gods Spirit glowing in his heart. He that blowes that sparke may have a flame to light him to the Kingdome of Heaven: and he that spits upon it, makes himselfe a brand fit to increase the fire of Hell. The [Page 163] Apostle Paul therefore had a speciall 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, coun­cell, or determination of God. God quits himselfe of our destruction by an universall 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 Ieru­salem, Ierusalem (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 thy selfe. Now, whereas it is devised by some, that our Saviour should weep over these Iews, as man, and laugh at them, as God, (himselfe having decreed their destructi­on [Page 164] from all eternity,) this is a very bad and prophane device. For, it would make our Saviour Christ to shed Crocodiles teares, to laugh and lament both at once. And if this fancied decree, of eternall de­signement 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 Wisedom of the Father) and if he was in the bo­som of his Father at this decree, and him­selfe gave his voyce 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 goodnesse thus come downe on the earth, and weep, and lament, that they would not be saved. And the te­nour of our Saviours deploration must then needs have beene this: Oh Ierusalem, Ierusalem▪ 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 sate in councell in Hea­ven, [Page 165] and from all eternity have made a decree, that ye should never come to hea­ven, though I my selfe 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 condemne you for sin­ning: every man is his owne tem [...]ter, and his owne 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 burthen of our sins on [...]is shoulders, and the guilt of [...]hem at his everlasting doore [...]: but let u [...] all fall downe upon our faces, give glory to God, and say, Vnto thee, O Lord, belo [...]geth mercy and forgive­nesse; unto us shame and confusion; for we have gon astray, we have offended, and delt 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.