of her warfare are â—â—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 â—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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} A SERMON Preached on EASTER Day The Text S. MATTH. 28.6 Come see the place where the Lord lay THE powers of the Grave are shaken and now Death it self is become Mortall She seemed to take a â—oile from some former assaults as when Eliah restored the Widdows son c. but these againe being led captive in the bonds of corruption were no abatement but luster to her strength for opposition adds glory to a Conqueror Only now she received a 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 iâ— not all yet finished Christ hath â—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 Their Ceremonious piety hath brought them to the Sepulchre and there instâ—ad of a Corps they finde an Angâ—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 Now come and see the place 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 Sâ—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 Napâ—in that bound his head the Cloaths which inwrapped the sacred body and then smile at the Iewish purchases who as if sinne were the only merchanâ—dise buy Treason of Iudas Forgery of the watchmen They must report â—hat The Disciples have stollen him away But say then what mean these Lâ—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 iâ— lieth in The difficulty here was farre greater these Cloathes were spread with Myrrh then which no â—itch is more tenacious it glewes cloathes to the body Suppoâ—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 â— place {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Text saith It 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 Cloathâ— the Myrrh the Nâ—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 thâ—n in generall hath proved a Resurrection A part it affords thus much variety 1 An Action intreated shall I say or injoyned {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Come and see 2. The Object before a spectacle of mortality but now oâ— power {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The place The Grave you hear is described by a Periphrasis and where the Text is pleased to expatiate each word must needs be Doctrinall Consider then with me 1. The Sepulchre it self {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The place 2. The Person included {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Lord 3. The Timé of his abode {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Lord did lie there Comâ— 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 Dâ—um ignorare quam laederâ— 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
Living is so far from losing Commendations that it gains a Reward But me thinks 't is 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 themselvâ— 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 a Trâ—th that we may teach for ever VVâ— may now sow our ground with two kindes of Seeds but it were impiety in us to plant our â—ouls with two sorts of Religioâ—s so though this Corinthian custome injoynes us not this day to apply meeâ— 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 dispoâ—â—â—ion But that is fitter to be shewn at a Tilting then aâ— a Funerall Is it to give a token of â—hy sorrow and passion But know this too it is a Solacisme to mourn in pomp Perhaps thou dost affect the peopleâ— voyce and desirest that they â—hould speak of thee as the Iews did oâ— our Saviour when he came to raise Lazarus Behold say they how he loved him But remember that 't is there written too Iesus wept 'T was 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 thâ—iâ—ty hypocrisie to feign a few Tears thâ—n â—o cloath so many mourners Nor dare I condemn all cost in these Solemnities especially if it be husbanded by worth and discretion For no doubt we are to put a difference between onâ—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 musâ— 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 t is a shame nay 't is injustice and a meer usurpation upon the Goods of the Deâ—d And therefore the Law taks ordor that in case the Heir be negligent if either friend or stranger shall interre thâ—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 defuncto contrahere videtur Leg. 1. Fâ—â—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 interâ—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 Nicâ—dâ—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 obâ—equies might become a Prophet this Water then may be turned into Balme or perhaps some other substance when Princes are to be washed when Paâ—riarchâ— or Prophets shall expect a Sepulchre Lesse state may beseem a common Corinthian and all may hence learne someâ—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-gloâ—ious If the elder Christians were so carefull to wash the Corps of the Dead t is 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 Mephiboshâ—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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 Rightâ—ousness as clear as the Light and just dealing as the noon-day 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 bâ— 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 tâ—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. Episâ— 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
like a Giant and like a mighty man to run his race yet Dâ—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 oâ—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 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 Hâ—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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Liver The first Begetter The first Mover and there they made their stop And so it pleased the Almighty God to stop here and making it his rest as a thing most clear to all Nations of the World that as verily as they did see know and 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 of the original word Vatablus translated it Non cupio I wish not the Sepâ—uagint {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I will not the common Translation Non desidero I desire not Tremelius Non delector I delight not whose conceit I follow So of Death it is taken so many wayâ— a man cannot miss it what way soever he take but there is but one way to the Truth and that is plain Morâ— ad Gehennam not Gods but the Divel 's high way leading to destruction and so God neither likes the Journey noâ— 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 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 namâ— 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 Deatâ— 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 â—asier to pull down then to build up againe Yet as easie as it is S. Bernard hath wisely observed That God is quick in making slow in marring Cito struit saith he Tarâ—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
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Synopsis or an exact Abridgment of the Lâ—rd Cooks Commentaries upon Littleton being a brief explanation of the Grounds of the Common Law by the Learned Lawyer Sir Humphrey Daveâ—port Knight one of the Barons of the Exchequer with a Table of the most remarkable things A perfect Aâ—ridgment of the Eleven Bookes of Reports of the Learned Knight Sir Edward Cook Chief Justice of the Upper Beâ—ch Originally in French by Sir Iohn Daviâ—s Atturny General in Irâ—land done into English A â—reatise of the Principal Grâ—unds and Maxiâ—s of the Lawes of this Nation very usefull and Commodious for all Studâ—nts towards the knowledg and understanding of the Lawes written by that learned Expositor of the Lâ—w VVâ—lliam Noâ—â—squire The reading upon the Statute of the thirâ—eenth of Elizabeth chap 7. touching Banckrupts leâ—rnedly and â—mply exemplified by Iohn Stone of Graies Inne Esquire Thâ—Office of a Iustice oâ— Peace whereunto is added The Authours Iudgmenâ— upon reading the Statuâ—es very usefull by the learned VVilliam Fleetwoodâ—squire sometime Recorder of London now continued and fitted to this present Government Books in Twelves The Books of Oathes and the several forms thereof both Ancient and Modern faithfully Collected out of several Authentick Books and Records not heretofoâ—e extant very usefull for all persons whatsoever especially those thaâ— undertake any office of Magistracy or Publick imployment in this Commonwealth in Copartneâ—ship with W. 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