THREE SERMONS Preached by WILLIAM SCLATER Doctor of Divinity, and Minister of the word of God at Pitmister in Sommersetshire. Now published by his Son of King's College in Cambridge. printer's device of Thomas Harper LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Paul's Church yard at the sign of the black Bear. 1629. SERMON Preached at St. Maries in the University of Cambridge. By WILLIAM SCLATER Doctor of Divinity, sometimes Fellow of King's College, and Minister of the word of God at Pitmister in Sommersetshire. Now published by his Son of the same King's College in Cambridge. LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Paul's Church yard at the sign of the black Bear. 1629. To that pious root of Religion and virtue, the worshipful and devout gentlewoman, Mistress JANE STILL, Together with her tender branches at Hutton in Somerset, William Sclater wisheth all happiness and prosperity in this life, and that which is to come. Most worthy Matron: TO avoid the imputation of Ingratitude this slender Epistle of mine prostrates itself to your favourable acceptation, desiring (though meanly) to express its Authors service, and (that indubitate office & act of love) his thankfulness for that abundance of kindness, covetesy and wellwilling, which from the infancy of your acquaintance with our dear Father, has been from you propagated to us branches of that root. Were it not, that I should be foully injurious to a Saint in Heaven (the memory of whom, as of a just man is for ever blessed) I could willingly desire the accomplishment of that w●●● which once some, (though in another case) sub●●●●ing under the Statue of Brutus, made, would G●● thou wert alive Brutus! so I, would heaven would restore him, whose image externally I bear, & hope to be made heir of those virtues (the best inheritance) resplendent in him, that he might himself have presented you with this badge of his thankfulness, the contrary whereof was ever odious to him, and abhorrent from his nature; but since I cannot crave the fruition of his presence without bereaving him of felicity, let this grateful office tendered by his Son have access at the bar of your courteous acceptation, and if it (weighed in the balance of your rich favours) come short of equal counterpoizing them, you may in part ascribe it to the tenuity of the enditers immature judgement, and want of rhetoric to set it down, but chief to the greatness of your kindness, which transcends the capacity of so illiterate a penman; but what you find defective on my part, suppose (if there be any sense of such things among the Saints in Heaven) to be supplied by the approbation of him, whose son I was. The present here offered unto you is a Sermon preached by the Author, my deceased Father, at St. Maries in the University of Cambridge, when he commenced Doctor of Divinity, which through the importunity of some my worthy friends, and men of judgement, who wish well to the Commonwealth of Israel, I have put to the press, hoping, that when it's brought forth, and exposed to the open world, it may find safe shelter, and protection under the wings of your patronage. In it it you 〈◊〉 ●●y furtherance of your faith, I dare promise for the Author, that he hath his desire; as for myself, be pleased thus to think, I had rather be accounted any thing, then unthankful. Now, the God of all grace, that hath called you to his eternal glory by Christ jesus, make you perfect, confirm, strengthen and establish you in the true faith of his son, deliver you from every evil work, and preserve you to his heavenly kingdom. Amen. Yours devoted in all thankful observance WILLIAM SCLATER. From my Chamber in King's College in Cambridge. Nou. 18. 1628. To the Reader. GEntle Reader, be pleased courteously to embrace what not mine own, but the maturity of others judgements have thought worthy the Press. The Authors whole purpose ever was to heal, if possible, the breaches of God's people, and further the faith of his Church. Where he is faulty, smite him friendly, it shall be balm to the heads of his posterity, and perhaps a means, that the remnant of his labours redound hereafter to the Churches good. Now the Lord sole giver of increase to the painful endeavours of his Ministers, make this part of his works fruitful, to the comfort of thy conscience, and establishment of thy faith. Amen. Thine in Christ W. S. THE SPIRITVALL War-fare. 1. PETER. 2.11. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts which war against the Soul. THis Text is amongst those, that antiquo vocabulo, but novo errore ye call precedents: let that be no prejudice to the handling of it. The resolution is plainly this: We have first a Preface insinuative; wherein first a loving compellation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a meek obtestation, I beseech you. Secondly, an exhortation; wherein, 1. the Act, abstain, secondly the object fleshly lusts, thirdly Reasons pressing the exhortation▪ first from our state; We are stranger's and pilgrims; secondly, from their d●n●●●● 〈◊〉 ●ect; They war against the Soul: 〈◊〉 It is no title of compliment, but a true Character of Pastoral affection. And howsoever protestations of this nature be not always necessary; yet the thing is that must season all ministerial performances. Whether he exhort, or instruct, or reprove, or correct, here must that have place in a Minister that S. Paul prescribes to the people: a 1 Cor. 16 14. That all our things be done in love. The high Priest in the old Law, when he goes to Minister before the Lord in behalf of the people, must have in his b Exod. 28. & 39 Breastplate engraven the names of the Tribes of Israel; on his breast the seal of love; to signify with what entire affection, a Pastor of the Church should be devoted to the good of his people. There is indeed a kind of love, the bane of all Pastoral performances, in effect hatred rather than love. Let me therefore remember unto you that ancient prescription of Hierome to husbands in respect of their wives: A wise man must love his wife, indici● non affectu; judiciously, rather than affectionately▪ so must a Pastor's love be guided by iudgeme●●▪ not by affection. Grecians have well distinguished them by their names▪ the one they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blind affection, and doting love▪ ●t draws with it, first a complacentiam, a kind of pleasance, and contentment in very deformities and greatest blemishes. Balbinum delectat polypus Agnae. And the lukewarm, worst temper of the Soul in devotion, gins amongst Pastors to be their people's commendation. Secondly, A nimium of counivence at the grossest sins till custom have brought upon them the die of the Blackamoor, and their spots become as those of the c jer. 13.23. Leopard, never (except by miracle) to be removed. Thirdly, Indulgence and flattery: Go up and prosper say Achabs' Chaplains: there are minims of duties: the Prodigal, such call liberal; the Covetous, good husbands; tattling, in the style of flatteries is affability; pertinacy, fortitude; very sloth; staidness, and maturity of judgement; enormities are infirmities; never so little morality, purity no less than Angelical. It's magna ira dej, saith S. Austin, ut defit correctio, & adfit adulatio. The complaint of Hierome befits these times; In multis isto maxime tempore regnat hoc vitium; quodque est gravissimum, humilitatis ac benevolentiae loco ducitur: eò fit ut qui adularj nescit aut invidus aut Superbus 1 Hieron ad Caelantium. putetur. The other kind of love only Commendable in a Minister is, discreet Christian Charity; ordinate love, not inordinate affection. It draws with it compassion of misery, supply of wants, seasonable a Levit. 19.17. reproof and correction, when the state of the people requires it. Shall I b 1 Cor. 4.21. come with the rod, or in love, and in the spirit of meekness? 2 Aug. contra. epist. Parmen. lib. 3. cap. 1. Nunquid tamen & virga sine Charit●●●est? & virga charitatem habet. Sed aliud est cla●●tas feuerti●●is, aliud charitas ma●s●ce● dinit: vn● quidem charitas est, sed diversa in diversis operatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sometimes ye may observe God's servants more peremptory: S. Paul not only c 2. Tim. 2.14 & 4.1. chargeth, 〈…〉 Timothy, to do the office of an Evangelist, prescribes him to charge the rich in this world to be rich in faith. And Titus to d Tit. 2. speak, exhort, rebuke; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all peremptoriness of commanding. And indeed saith S. Paul: the Lord hath given us power to use e 2 Cor. 13. 1●. sharpness, as well as commanded meekness, where it tends to edification, not to destruction. It's said indeed; the Lord was f 1 Reg. 19.11. not in the wind, nor in the earthquake, nor in the fire, but in the still voice; Yet it's true, God's voice is as well in the terrible thunder of threats, as in the meek allurements by promises and soft speeches, except perhaps we may say, he spoke only by Barnabas, the son of consolation; and not also by those Boanerges, the sons of thunder. What may be our direction in prudence? First the rule is ancient: Suum quemque decet. The Majesty, and peremptory spirit of Elias rests not on all the sons of the Prophets; as on Eliza●. Some are rather of Moses his temper, meek ever to admiration. The Lord of all gifts distributes a 1. Cor. 12. severally: and here it hath place of the Apostle; Every man hath his b 1. Cor. 7.7. proper gift, one after this manner, another after that. It's not safe straining against our peculiar inclinations. Secondly, Besides we must learn to distinguish, first persons, secondly States of persons, thirdly, parts of ministry. There are some of a brazen forehead, and iron sinew; with such to deal mildly were to beat the air: with these it must have place that jeremy hath; Gods word must be as c jerem. 23.29. fire, and as the hammer to break the stone. There are others of josias temper, the noise of any thing fearful resolves, and makes even to melt: these if we meekly persuade, and allure, as d Gen. 9 Noah speaks of japheth we shall sooner bring them into the tents of Shem. This is Saint judes' rule; have e jud. ver 22.23. compassion on some in putting difference; others save with fear pulling them out of fire. S. Bernard alluding to that in the Psalm: 1. Bernard. Sentent cap. 4. there is virga and Baculus: his rule is this: virgâ ovem, baculo lupum i.e. mites & obedientes, we must levius corripere; duros verò cord, & improbos, acriùs arguere, cumque necesse fuit, Anathematis sententiâ ferire. Even God's children, and people must be considered in a double state. Even f 2. Thes. 3.6. brethren sometimes walk inordinately. In this case the Lord himself writes bitter things against them, he is very g Psal. 89. terrible in the assembly of the Saints: in such case Moses the mirror of meekness bids Levites gird with the h Exod. 32. sword. And i 1 Cor. 5.5. Saint Paul delivers to Satan, that the flesh may be destroyed. Thirdly, there are several parts, and works of our Ministry; wherein several graces must be exercised: prudence and love must direct all: but mildness or austerity appropriated to particulars. First instruct with meekness; too much heat in instruction adds little grace to the teacher or hearer. That Grande dicendi genus S. Augustine likes not, in delivering doctrines for information. Secondly, If to exhort; do it with meekness; It may be thou shalt win more by allurements, then by rigour. Thirdly, If to reprove; have reverence to superiors, love to equals and inferiors; but do it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let them feel it smart; and so, that others also may fear. Enough of this, lest I incur the proverbial scum; Su● Mineruam. Abstain from fleshly lusts. First of the object, Fleshly lusts. The desiring part of the soul is as the stern to the whole man; as the first movable to the inferior spheres; as the main wheel in a clock; after which all other faculties move themselves. Affections they say are pedes animae the feet of the soul, so are thoughts, intentions, actions, all things commanded by them. It's ever the best or worst part of the Soul: that ordered, all ordered; that irregular, all out of square: It's that wherein piety, or profaneness, Corruption or grace most shows itself; that by which God most measures piety and profaneness. Acts of wickedness are not so much detested, as greediness of committing: Acts of obedience not so much regarded, as desires to obey. No marvel if S. Peter be so desirous to order it. From this faculty according to a threefold principle moving it, arise three several sorts of actual desires. First Natural, secondly spiritual, thirdly Carnal. First Natural, carrying us from a natural principle to things natural in a natural manner, Secondly spiritual, from a spiritual principle to things spiritual in a spiritual manner; or if to things natural, yet in a spiritual manner. Thirdly Carnal, from a carnal principle to things carnal, or if to things natural or spiritual, yet in a carnal manner. How may we difference these fleshly, from these natural or spiritual desires? First, fleshly desires may thus be distinguished from those that are natural in things of this life. They are ever immoderate. So is no desire, that is merely natural. Natura minimum petit, saith Seneca; a little, never so little sufficeth nature: moderate diet, moderate decking; if it be but victus and vestitus; though not victus and ornatus, saith Bernard, it gives to nature full contentment. That unmeasurable gorging ourselves with these things proceeds not from nature, but from nature depraved. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immoderate and overfrequent bibbing, to these not Natural, but Carnal desires carry us: Immoderate heaping up of wealth, exquisite fineness in apparel, Epicurcall glutting ourselves with pleasures, is never desired by right nature. a Prou. 30. Give me neither poverty nor riches, is the voice of right nature; that same horseleech humour, that voice of the Grave, give, give, and never enough, issues from flesh: these are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fleshly desires. There are some of these lusts, saith Bernard, so noisome and stinking, that to a man savouring never so little of grace, or morality, their issue easily appears to be from the flesh. Those of luxury and the daughters thereof, Heathens observed to flow from nature depraved; Christians easily discern not to flow from the spirit. Carnal desires are marvelous pleasing to sensuality, and a kind of tickling they bring to the flesh; and give corruption a marvelous measure of Contentment: past question it is, as the spirit abhors thought of things fleshly; so can the flesh delight in nothing but what is, as itself, corrupt and fleshly. As in the pursuit they are pleasing, so have they a farewell in bitterness; after accomplishment leave nothing but vanity and vexation of spirit: How are they vanished, and as a a Sap. 5 9 post passed away? and if they leave any thing, it's a sting. In the end they sting as a Cockatrice, and bite as a serpent, as the b Prou. 7. Harlot's lips in the greeting, they drop sweetness as the Honey comb, but their end is bitter as wormwood, sharper than a twoedged sword; as c Apoc. 10. S. john's book; sweet as honey in the mouth, bitter as Wormwood in the bowels. They are not that make joy and peace, the fruit of spiritual affections. It's a Character of Carnal desires not to be contemned: They are usually such as are rifest in the multitude; who as they all lie in wickedness, so are they carried in their desires and delights to nothing but what is corrupt and carnal. And if a man might measure goodness by number, it were safest to reject the multitude, and follow the fewest: Christ's flock is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little diminutive flock. The multitude though they have diversities of desires, and delights, yet in this they all conspire, to delight in nothing that good is. I am no Papist to measure truth or goodness by multitude; much less Anabaptist to measure it, by paucity of followers. Howbeit I think with Seneca its ordinarily true: Argumentum pessimi turba est: Its a shrewd sign, the thing is none of the best, that is affected and applauded by the brutish multitude. In a word; whatsoever desire a 2. Cor. 10.5. exalts itself against the obedience of Christ, whatsoever is not b Rom. 8.7. subject to the law of God, of it think its fleshly; from it fly as from a Scorpion. The act or duty follows; Abstain: The degrees of abstinence thus conceive: descending first a summo ad imum: the height of abstinence is to repress them that they arise not: therefore S. Paul c 1 Cor. 9 kept his body in subjection; and that he might keep it under, blue beat it. The means thus conceive. First, keep thy mind ever busied in some holy and heavenly meditation: the mind saith Oecumenius is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 always in action; if it be not detained in goodness, it wanders to evil. The old saying is occupatum uno: the idle is tempted with two, yea with a Legion of Devils. Secondly, Though honour may not be denied to the body, to preserve it in strength and vigour; yet is there a time, when macerating it almost may seem necessary; That it may have place here, that our Saviour spoke; This kind of fleshly Devils is not cast or kept out but by Prayer and Fasting. A second but inferior degree is, in case they arise, timely to repulse them. It's scarce to be thought, how by a little connivance they insensibly creep upon the mind; and incline it to allowance: The holiest and most heedy cannot always prevent the arising of evil motions; yet must it be our endeavour to repulse them speedily. We cannot hinder a bird to fly over our head, but may easily prohibit her from nestling there; fleshly flying fancies cannot always be suppressed; what thorough that morbus mentis, and what for that morsus serpentis saith Bernard: It's a high point of this holy abstinence to deny them harbour; to keep our minds from allowance, our wills from fullness of consent. It was holy advice that Erasmus gave to cross and thwart our fleshly inclinations; contrary what thy flesh provokes unto: If Covetous desires arise, hasten to a deed of liberality: If desires of revenge, and retaling of wrongs; do good for evil: such thwarting abates corruption; and blunts the point even of satanical temptations. At least feed them not; either by meditation, or occasion. The prudence of joseph is worth our imitation, solicited by his Mistress he hearkens not to her to be in her company. Our hearts are of a Gunpowder disposition; a very spark of opportunity inflames them, and sets all in a combustion. If thy will cannot be bridled from consenting, yet keep thy hand from execution. Though thou covet fields, a Mic. 2. take them not by force. The taste of pleasures of sin in action, increaseth our natural thirst after iniquity; one act makes not a habit; yet strengthens a vicious inclination. last; If the temptation be so violent that affection must needs vent itself into action, yet beware of fulfilling the desires of the flesh: Go not so fare as the swinge of thy corrupt heart would carry thee. It's something, saith th'apostle, not to obey sin in the lusts of it; that is, according to that full measure that corruption would lead us unto. So for the Exhortation. The Reasons follow: first from our own state. As Pilgrims and Strangers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 2 Cor. 5.3. We have here no abiding City; but look for one to come: our conversation, our City-freedome, our negotiation, Phillip 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in heaven; is, or aught to be, for heaven. The inference is, therefore Abstain from fleshly lusts. 1 Bernardus de quadragesima ser 81. Peregrinus si quidèm viâ regiâ incedit, non declinat ad dexteram neque ad sinistram: si fortè iurgantes viderit, non attendit: si nubentes aut choros ducentes, aut aliud quodlibet facientes; nihilaminus transit, quià peregrinus est, & non pertinet ad eum de talibus; ad patriam suspirat, ad patriam tendit; vestitum & victum habens non vult alijs onerari. In a word; they hinder us from our home two ways, 1. Meritoriè, 2. Effectiuè. First, justly by the sentence of God hath he no portion in heaven, that prefers in his affection, the Momentany pleasures of sin, before that eternal beatitude prepared for us in heaven Secondly, effectiuè, Col. 3. And how do they clog, and divert our affections from things above? We are strangers and Pilgrims, therefore should abstain from fleshly lusts. If that Reason sway nothing; consider their effect, they fight against the soul. It's not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not a sleight Skirmish or conflict now and than; but a continual Warfare, and hostility they are in against the soul. So S. Paul a Rom. 7. the law in the members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and james; our pleasures, or lusts in our members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us consider how they exercise it; see it in the weapons wherewith they assault us: secondly in the manner of fight. Their weapons 1 are their Objects 2. our inclinations. Their objects before enjoying, After fruition. First, Before enjoying, as harlots garishly attire themselves, that they may draw affections; So doth fleshly concupiscence garishly adorn, and paint over the things desired, that by their seeming beauty they may bewitch us. The b Gen. 3. tree was pleasant to the eye, and much to be desired for Knowledge. Proportionably see it in all fleshly inclinations. Oh how glorious seems wealth to a covetous eye? It is the way to reputation; the best proofe-armour of defence from wrongs. It brings with it an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man may live of himself, yea what cannot money procure? Such a petty God seems money to a covetous desire. Ambition, how garish makes it honour seem? When every man must Cap, and Courtesy, and be at command. And so of the rest. Secondly, after fruition their fight is dangerous by the same weapons; as for example, what distractions breeds abundance once enjoyed? Such and so many, that they leave no leisure for that unum necessarium. Secondly our Inclinations: The seeds of all sins are in all the sons of Adam. Yet as in mixto when all Elements concur; there is ever one predominant; So usually we shall see some particular lust swaying in every man's soul; whether it be from the temper of the body, and our natural constitution, or from some strength it hath gotten in us by ancient ill custom. As Satan usually fits temptations to our inclinations; so our hostis domesticus, that foams concupiscentiae vents itself especially at that channel, where its likely the victory is most easy; the recovery most difficult. The manner of their war, first, sometimes ex infidijs: covertly and under colour of virtuous affections. Saint Paul tells us of a 2 Cor. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of coloured covetousness 1. Thes. 2. Saint Bernard of minium virtutis; a certain painted complexion of virtues, wherewith vices are sometimes coloured, and take upon them the complexion of virtues: there are vitia pallitata; vices that wear the livery of virtues, the sword of Goliath lies hidden under an Ephod, a holy garment, none to that said David; No sword to Goliahs', no malice to an hypocrites; Goliahs' sword lies hidden under an Ephod, the malice of hypocrisy under pretence of Religion: No vicious desires are so insinuative into well-disposed natures, as these coloured, and cloaked with the show of virtues. I shall ever prefer the scrupulous before the audacious, and venturous Conscience; and think him safest that is suspicious. Beatus qui semper pavidus est, saith Solomon, that is, that fears all his actions, as job speaks; yea though strongly virtuous. Simulando fugam; such times fall out with many that they seem to be quite delivered from the power of their accustomed sins; so feel they their greediness in committing, it may be, through a fastidium only abated in them; and the motions thereof languishing in their hearts: Concupiscence is sometimes stupefied, and therefore seems mortified; as Seneca speaks of some temperate for lack of occasions, or other abilities to exercise their Riot; It fares with them as with a Serpent in Winter; safely ye may handle them, and need not fear their poison: yet non desunt tùm illi venena, sed torpent: like think of Concupiscence: Si vitia putas emortua, at crede mihi & amputata repullulant etc. saith S. Bernard, They advantage themselves against us by this retreat, as joshua by his flight from the inhabitants of Ai, working security, presumption, throwing ourselves into occasions of evil, laughing at temptations, as Israel at the Prophet's Prediction. 2 Reg. 8. Lastly aperto Marte; It's strange to see the depravation of man's Nature; created after God's Image in holiness, and righteousness: but now is so beset with corruption, as it must maintain itself against the Devil with the sword. Ah Lord, whether fell we, when we fell from thee? and thou hast left us in the hands of our own counsel? no case, no not Sodomes' so desperate as when the Lord hath left us to ourselves. You have heard the nature of fleshly lusts, 2 your duty, Abstain, and what it compriseth, 3. Reasons, first from your estate, secondly their effect. Suffer now I beseech you a little the words of exhortation. a 1 joh. 2.16. S. john diduceth this Summary of S. Peter into three ranks: the first in his term is the lust of the flesh; so fitly and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he calls those of Luxury, and her daughters, suppose Drunkenness, Gluttony, Lasciviousness, Whoredom. Take heed to yourselves, least at b Luk. 21.24. any time your hearts be overcharged with surfeiting, and Drunkenness: Tell it not in Gath, neither publish it in the streets of Askelon; that they have made an irruption upon the sons of the Prophets; fare be it, that they should ever hear news, that we are possessed with that unclean Devil; that our tables should swim: with filthy vomitings, and the humour of drinking should be taken up amongst the sons of the Prophets: In this time of abstinence at least, Abstain from these fleshly lusts, these fight against the Soul. Oh Bestial Epicures they, qui Curios simulant, & Bacchanalia viwnt, suffering not the force of flesh, yet gorge themselves with more delicious diet: Isay 22. Drink wine in bowls, and stretch them on their beds of ivory: And as these abstemious Monks distenti & crepantes cry out, Quanta patimur; Alas indeed what torment feels the conscience, to give content to a gluttonous appetite. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, these fight dangerously against the soul. The second is the lust of the eye: that with Bernard is Curiosity, to others better, Covetousness; the eye is not satisfied with seeing saith Solomon; see Prou. 27 20 Eccl. 4.8. This is Senioritatis vitium: seniors they say are attenjores ad rem. Whom I know my soul and conscience acquits; whom I know not I am not so uncharitable as to calumniate, but I could tell you of abominable simony among Patrons, that say this evil is come out from the Prophets of jerusalem; and they have taken from us the rule of practice; Dear beloved, I beseech you as pilgrims and strangers abstain from fleshly lusts, that so dangerously fight against the soul; If they will be filthy, let them be filthy, if they will perish, let them perish, but sine exemplo nostro. The last is pride of life; It had wont to be said; they that wear soft raiment dwell in King's houses; that privilege of royalty our delicacy gins to intrude upon: so that betwixt Bethel the King's Court, and Ramoth the seat of Prophets, habit makes but little distinction. Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts they war, they war dangerously, and that against the soul. Non est res parua quam sic insectantur hosts, Cives sic praestolantur: Its a thing of no small worth, that the Devil, and fleshly desires so eagerly pursue; Saints and Angels so desirously wish for, and long after. Deo Gloria. A SERMON Preached at TANTON in Somerset, By WILLIAM SCLATER, Doctor of Divinity, and Minister of the word of God at Pitmister. Now published by his Son of King's College in Cambridge. printer's device of Thomas Harper LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Paul's Church yard at the sign of the black Bear. 1629. To the Worshipful Mr. EDWARD WAR, Esquire: And to the truly religious and right virtuous ELIZABETH his Wife, At Chipley in Somerset, my much honoured friends: Mercy and peace be multiplied. Worshipful: TWO things more especial, have occasioned the present tendering of my service to you: The one is, the greatneess of that love and plenty of courtesy, which from you the fountains, hath ever been derived, and willingly conveyed to our family, sweetly to refresh, as once the living, but languishing stock, so now also all the tender branches sprouting out from it: The other is, your undeserved favours towards myself in more particular. As for the first, we are all heirs to that service, which our dear Father in all observancy towards you was ever ready to perform: for the second, as I more nearly shall acknowledge myself to stand for ever obliged to you, so for the present do desire that my thankful service may have acceptance at your favourable hands, wherein if (through want of skill to express it) I seem any way defective, he pleased to suppose out of the kindness of those loving hearts of yours, that, that which you see not here fully tendered by my unlearned quill, is inwardly in wishing thoughts supplied: In confidence whereof, here I dedicate myself, and these few leaves, penned by the Author my deceased Father to your worthiness, hoping your Worships will veil my boldness in your good acceptance, and trusting (for the Author's sake) that your strong hands will support this posthume work (wrested from me by importunity of some my reverend, and judicious friends) which can live now by no other heat, than what your beams gives it. It flies to you as a bereft Orphan for shelter, confident of safety from the world's upbraiding, if you vouchsafe to yield it patronage. Now the God of all mercy, that hath so richly furnished you with his saving grace, preserve and keep you blameless unto the coming of the Lord jesus, Amen. Your Worships in all thankful respectfulnesse WILLIAM SCLATER. From my Chamber in King's College in Cambridge. Nou. 18. 1628. To the Reader. COurteous Reader; Be pleased to weigh first in the balance of thy more mature deliberation the substance of these ensuing leaves, before thou pass any censure on me, who, through the grave advice of those, to whose judgement I shall ever subscribe, am now the publisher of them: accept them favourably, as they are well intended, and if thou reapest from them any comfort to thy conscience, or increase of thy faith, give God the glory, and use it to thy greater benefit: Farewell. Thine in the Lord W. S. 2. KING. 9.31. Had Zimri peace that slew his Master. IT is the speech of jezabel, occasioned by the death of her son jehoram; and the nigh approach of jehu the Minister of the Lords vengeance on her and her posterity: and tends in her intention to deter from his bloody, and, as to her they seemed, traitorous designs, by remembering Gods late vengeance, on Zimri a traitorous conspirator against his master Elah. The utterer jezabel a monster of her sex may make it questionable whether and how fare it concerns us for instruction and use. Ans. Thus conceive 1. Omne bonum de super: and omne verum aquocunque dicatur, a Deo: All truth is of God: whosoever is the utterer, God is the Author. As all light is from the Sun, because that's the primo lucidum; As all heat from fire, because that is the primo calidum; so all truth is from God, because he is the first truth. We may not say of Pharisees they might not be heard because Pharisees, when they speak out of Moses chair: Hear them, said our Saviour, though they say and do not. Moses his doctrine is of God, though a Pharisee be the publisher: Caiaphas being high Priest Prophesied that year: his Prophecy must not therefore be despised because he was an intruder upon the Priesthood, and one that dipped deep in the blood of our Saviour. Balaam once played the Prophet in blessing God's people, and foretelling the state of the Church. We believe it true; God is not as Man that he should lie; nor as the son of man that he should repent, though Balaam first proclaimed it. Neither will we question whether God be avenger of Treason because jezabel makes the observation. Non vitiat sacramentum malitia ministrantis. Neither is the truth defiled by the polluted lips through which it passeth; Truth is truth whosoever is the utterer; duty, duty whosoever is our monitour; And treason is treason, odious unto God, Though a jezabel so proclaims it. 2 The worst men's speeches and actions receive a kind of sacration by their recording in holy writ: though they spoke and did lewdly, yet the inspirer of Scripture caused them holily to be recorded, and intended therein our instruction. Whatsoever was written before time, was written for our instruction. Understand it, not only of the virtuous practices of Saints to occasion our imitation; But of the lewdest facts of veriest miscreants, to be our caution. How much more those holy things, those pearls of wholesome admonitions which God is pleased by them to cast before us. 3. We say the testimony of an Adversary is strongest for an Adversary; we the rather believe some Theological truths because they have consent from Heathens. In matters of morality we listen to heathens because in them the light of Nature is reserved. Incest such Incest is damnable, more, because heathens name it not. Lying who would not more detest, if the devil should cry shame upon it? And why is not treason more detestable, when jezabel cries vengeance against it. 4. Her relation we find suitable with Scripture story. The application after her intention sorts with Paul's doctrinal rule: such vengeances come on sinners as ensamples; And are written for our warning. Such truths according with sacred story: such application congruent in the general to the Rules of Scripture, let no man despise because jezabel is the utterer. Their congruence with Scripture makes them merit our reverend respect. So fare to prevent what ignorant scruple might pretend to slight the doctrine here delivered unto us. Had Zimri peace who slew his master? THe story ye have extant, 1. Kings 16. how Zimri Captain of half the Charets to Elah son of Baasha, conspired against him in Tirzah and slew him: How the people moved with indignation at the fact, create Omri Captain of the host, King over the ten tribes: How Zimri, whither fearing extremities, or mad with the cross of his ambition, or desperate through conscience of such crime, becomes an Incendiary to himself; and wilfully perisheth in the fire himself had kindled in the King's Palace. In the Text are three things: 1. the fact of Zimri. He slew his Master. 2. The issue of his fact. But had Zimri peace? Did Zimri prosper? he prospered not. 3. the application of all to jehu intended to deter him from supposed like sin, through fear of like vengeance. 1 The fact of Zimri jezabel counts odious. Who but a verier strumpet durst make meritorious? How is Christianity grown more heathenish than heathenism itself, when sins so monstrous in the eye of Nature shall go as justifiable by the word of Scripture? Foorsoth: Ehud slew Aeglon. Ans. True; But Aeglon a Moabite; disabled by express law of God in regard of his Nation, to rule over God's people. 2. And Ehud slew him: A man whom the Lord extraordinarily stirred up, as Othniel, to be a deliverer to his people: and directed by special instinct to that means of deliverance. I have a word unto thee from God O King: that verbum is factum in S. Austin's judgement. When he saith he had a word from God, intelligendum est, hoc illi Deum ut faceret praecepisse: Thus understand him, that he had his warrant and precept from God to do what he did in the manner of deliverance. jehu slew jehoram. Ans. jehoram, whom God the great disposer of Kingdoms had deposed from the Kingdom, and devoted to death. 2 And jehu slew him, now no subject to jehoram, the anointed King over Israel: beside, sent with special commission and warrant from God to destroy from Ahab him that made water against the wall. The Priests oppose Vzziah attempting to burn incense. Ans. They inhibit his fact, draw no blood from his person. These and like facts warrantable in the doers, were in great part extraordinary; so make us no rule; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discrepant from those now warranted to subjects towards their Sovereigns. Our ordinary rule is thus: who shall lay hands on the Lords anointed, and be guiltless? And how wast thou not afraid to stretch forth thy hand to destroy the Lords anointed; protexit viwm, vindicavit mortuum, he protected him while he lived, avenged him when he was dead; saith S. Austin of David in respect of Saul. And who that remember him that said they are Gods, can think treason, bloody treason less than highest sacrilege? It is said indeed the Lord set jeremy, over the nations and over the kingdoms. To root out and pull down; to build and to plant. Resp. 1. But S. Austin makes it past question it's spoken figuratively. Non quin figurata locutio tota sit; that is, tropicallie given to the minister or proclaimer, that in property of speech is merely the work of God: As Isay is sent to make fat the people's hearts, to blind their eyes, to bow down their backs; so jeremy to pluck down kingdoms. 1. Occasionally not efficaciter. The contempt of his ministry should occasion overthrow of stateliest kingdoms. 2. Denunciativelie not by way of violence. Samuel told Saul, the Lord had rend the kingdom from him: did he ever persuade the people to seditious insurrections? jeremy tells Zedekiah that Babylon must subdue him: But did he encourage jews to betray or force him to the King of Babel? God shall smite thee thou whited wall, said Paul to an usurping high Priest: But when he recalls his harsh term, suppose we he meditated personal violence? God shall smite him, or his day shall come, or he shall go down into battle and perish: howsoever my hand shall not be upon him. Thus David, thus Ancient Saints. Beloved we live in woeful times, wherein moralities are most canceled, and too slightly turned of from being bonds to conscience. Religion ever since Moses, was to be guided by a written Canon: by Popish divinity the rule of worship is become almost arbitrary, and rests for the most part in the Church's breast. Distinction of Dominions there be that think a mere humane policy. Prohibition of usury, precept of Tything go current for judicial constitutions? Adultery I think must shortly grow a jewish sin, murder is no longer heinous, when murder of Princes is thought meritorious. Lord that such thoughts can fasten on Christian minds instructed by the word of God. Moralities binding in innocence, bind they not since the fall? Hath Christian faith canceled the law of Nature? Shall jezabel cry shame and vengeance against bloody treason, and we think the whore chaste, that gives indulgence, propoundes heavenly rewards to murder of Princes? Belike than Christ came to destroy the law, not to fulfil it. To say in a word, there is a tenant amongst some Divines otherwise orthodox, harsh I confess to my apprehension: That there are cases wherein with cautions subjects may bear arms against their sovereign: I am loath to procure their envy, knowing their pains otherwise reverend in the Church of God. There is, I know, wide difference betwixt princeps factus and princeps natus. They say (themselves must defend it), It is eiusdem tollere cuius ponere, where the Prince is but factious. But this conclusion I hope we all hold firm; Where immediate providence settles kingdoms, no other but God's immediate hand may attempt to overthrew them. But out upon that devilitie taught in Church of Rome, without distinction warranting to subjects murder of their Natural Princes, be pretences what they may be. Suppose them Tyrants by abuse of power, was not Saul such? yet who may lay hand on him, and be guiltless? Suppose by usurpation, was not Baasha such? continued not Elah that intrusion? yet Zimri had no peace that slew him. Suppose them Heretics. Is heresy grosser crime than Idolatry? Elah was an Idolater. It is truly said, factum sine errore non facit haereticum: Heresy imports errors in judgement. Yet may facts imply heresy, when the ground of doing is heretically erroneous. The fact of the Idolater is not heresy: but his opinion, the ground of his fact, may gather him into the rank of heretics. To invocate devils is in the fact no heresy, though damned impiety. But the opinion of deity or adorablenesse to dwell in Devils is grossest heresy. The fact of the fornicator is not heresy, but beastly luxury; But the opinion of Nicolaitans, that fornication is res media, is damned heresy. To worship God in an Image is not in the fact heretical; yet opinion that God is acceptably worshipped in an Image, what is it less than heresy? Suppose them therefore Tyrants, suppose them Heretics; yet what peace may the Traitor look for more than Zimri that slew his master, tyrannous and no less than Heretical? And must Rome hatching such monsters of opinions, be still reputed the Church, the only Catholic upon earth out of which is no salvation? The Church so infallibly lead by the Spirit into all truth that she cannot possible be erroneous in her dogmatic resolutions? By their fruits ye shall know them; that is by their Doctrines. For these are fruits of Prophets as Prophets. Legitimate they notorious breaches of the moral Law? How are they the Church of God? will worship, Image worship they teach acceptable to God though damned in the second precept: Equivocating in oaths, that is, covert perjury, they justify against the third precept. Dishonour of Parents for religion sake, murder of Princes they make in casu meritorious. Cursed be such faith, it's hellish; such practice, it's no less than Devilish, methinks we should now resolve & say with jacob; Into their secret let not my soul come: my glory be not thou joined with their assembly. So of the fact of jehu; his issue follows. Had Zimri peace? Did Zimri prosper? he prospered not. Seven days only he reigned in Tirzah: and becomes a desperate incendiary to himself. Zimri had no peace: must therefore his fact be thought unlawful? Best actions have sometimes their Crosses: lewdest attempts prosperous success. Ans. Goodness or evilness of humane actions no man wisely measures by the dispositions of providence; But by their dissonance or congruity to the Law of God. Precept and prohibition are the primary rule of good and evil. Prohibition makes evil, evil: vengeance shows it evil, and odious unto God. The murder of Prince's law Natural and moral make evil: when vengeance overtakes the traitor, that shows it hateful to God, and warns us to fly it, if not for Conscience, yet for fear of vengeance. 2. And the distinction is ancient, there is poena vindictae and there is poena castigationis or probationis; Crosses that come in the way of trials, at no hand argue our actions evil. The building of the Temple under Ezra we find disappointed by the people of the Land; yet was their attempt holy and acceptable unto God. The cross comes to prove their faith; to try their dependence on God. But punishments that come in the Nature of vengeances are apparent evidences that the attempts are evil. Such this of Zimri. Had Zimri peace? Why not? when he fulfils the Prophet's prediction, executes God's will in the destroying Baasha his posterity; A prophecy went before of Baasha that his family should be put out in Israel. Because he had walked in the way of jeroboam, and made Israel to sin, his house must be like that of jeroboam, his posterity utterly destroyed. Ans. Thus ye may Answer-Prediction there was of Baashaes' destruction; Prescript none to Zimri to be the executioner, There be that say: Praescit Deus mala, non praeordinat. God foreknows and foretells evils, preordaines them not; It's true, quà mala. Yet may we not imagine our God an idle spectator of the malice of men. His prescience even of evil presupposeth some act of his will, determining to permit them. But thus think; there is wide difference betwixt the instruments of God's providence, and the Ministers of his ordinance, those fulfil his purposes; these also do his commands. Herod and Pilate and the Elders of the people, did what Gods hand and secret counsel determined should be done in the death of our blessed Saviour; yet justly falls God's wrath upon them: they were unwitting instruments of his providence, no Ministers of his ordinance. When jehu destroyed the posterity of Achab: he sinned not in the fact; besides prediction of the Prophet, he had his special commission from God; wherefore also his fact is crowned as obedience, and rewarded with the Kingdom's continuance in his posterity unto four generations. When Zimri slew Elah there was like prediction, but no such commission; therefore Zimri had no peace that slew his master. Briefly, first Gods secret appointments are not the rule of our Actions but his reveled precepts. Do what God prescribes, thou sinnest not but art accepted with him; though perhaps in the issue thou cross his secret determinations. Violate his precepts, though thou fulfil his secret appointments, thou art obnoxious to the wrath of God. It's possible saith S. Austin for a man bona voluntate velle quod Deus non vult, as when a pious child desires and prays for his father's life whom God hath designed to death. And a man may malâ voluntate velle quod Deus vult bonâ? a man may irregularly will that which God also wills: suppose when an ungracious son desires the death of his father, which God also willeth. The one wills what God wills not, the other wills what God also wills, and the ones piety is more consonant to the good will of God, though willing another thing; then the others impiety, willing the same that God hath determined in his secret counsel. So much avails it to limit ourselves to Gods revealed precept. 2 Besides in hoc examine, in trial of such actions the inquiry is not quid fecerint, but quid voluerint; not what they did, but what they intended; And in rationem venit, non factum, but consilium et voluntas, not so much their fact, as their purpose and intention in doing. God intended and disposed the unnatural cruelty of josephs' Brethren to good; yet they thought evil; therefore felt the smart of famine, fear of bondage, and the stroke of Conscience; And who so forlorn or impudent amongst miscreants to say, that in his damned ambition, or Covetousness, or luxury, he had respect to the will of God which no man lightly knows but by the event. Ashur is the rod of God's wrath: by him the Lord accomplisheth his work upon jerusalem; yet will he visit the proud heart of the King of Assyria, and bring down his haughty and proud looks; the equity is apparent: He thinketh not so; but it is in his heart to destroy and cut off Nations; to satiate his infinite ambition, cursed covetousness and pompous luxury. 3 Generalities of God's purpose to destroy Baasha his posterity we will suppose made known to Zimri; that intellignce he might have by the Prophet's prediction: But particulars of the means, as that he should be the Agent God reveled not, though therefore he did what God determined, yet had he no peace in slaying his Master. So possible is it to do what God determines, and yet to be obnoxious to his wrath I would to God it were seriously meditated amongst our people; that the multitude were not still transported with that fury of Atheism; to think sins excusable, their sins no sins because they sort in the event with the secret appointments of God's counsel: Generally ye may observe sins fathered upon providence, which are damned in God's word and have no other cause but the malice of the committers. Fate and fortune Christians heathenishly cry out of; and God made Author of that whereof he is ultor. Thiefs and murderers and bloody Traitors, when vengeance seizeth on them, blame destiny or Planets or harder fortune, as well their sins as their vengeance are resolved to God as to their first Cause. Yet David taught us, that God is not a God that willeth iniquity: And S. james, God cannot be tempted with evil, neither tempteth he any man. Our Saviour points us to the truest fountain of all vicious evils; Out of the heart come Adulteries, murders▪ thefts blasphemies or if there be any thing else that naught is. And james; Every man is tempted of his own concupiscence being thereby drawn away and enticed. And though it be true God hath his action even in evil, his action I mean as Damescene. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of permission, yet works he not therein by way of impression or inclination. He determines to permit the sinner to the Swinge of his own corrupt heart, to suffer his doing of that evil whereto he is selfely inclined, and to order it to his Glory. Neither may any quarrel that he restrains or reforms not. First God is Agens liberrimum, not bound to his creature▪ secondly, & bonds he hath given us sufficient to restrain from evil. First, His law, secondly, his threatened vengeance, thirdly our own Conscience. A threefold Cord is not easily broken: yet the vicious heart of man finds means enough to break these bonds asunder, to cast away these Cords from them. And which passeth all measure of impiety look if not for recompense from God, yet for excuse with him, because they fulfilled his secret appointments. Had Zimri peace that slew his Master? yet accomplished he the secret appointment of God. Actions are never regular till they suit with Precept, howsoever congruent they may be to God's secret ordinance. The application of all to jehu, remains. Let jehu therefore beware like Traitorous attempts, least happily he taste like vengeance of God. How follows the Argument from one particular to another, from one instance to the generality of murderous Traitors. Must jehu, all Traitors expect so dreadful death, because such was Zimries' fate? Behold how many miscreants see we prosper in evil, how rare are examples of Gods visible vengeance? At this stone how many souls stumble, how many have so stumbled that they have fallen into the neathermost Hell. To see Gods patiented forbearance of many in like sins, so rare particulars culled out to be ensamples. Confessedly wonderful is God's patience: his tolerance great of many vessels of wrath prepared to destruction. Divines give reasons of it. Therefore, saith Austin some are here punished that we may know there is a providence taking notice of all; Therefore not all, that we may believe there is a judgement to come. And have we not seen worst men become Parents of holiest Children? That Ahaz matchless for impiety, was father yet to good Hezekiah. And out of Ammon a revolt from his father's piety issued josiah peerless for piety amongst the Kings of Israel and judah. Pregnancy after humane equity respites the death of the most notorious amongst women. justice wisely considers; it savours much of injury to make the innocent Infant abortive for the sin of the mother; and hopefully presumes the child may be instrument of good to the commonwealth, if man's forbearance on such occasions be thought suitable to justice; why not Gods much more, to like intentions. 3 There is an height and full measure of sinning whereto providence will have miscreants ascend, before the last vengeance sweeps them away; fill up the measure of your iniquity, said our Saviour to jews, that on you may come the blood of Prophets, the wickedness of Amorites is not yet full, therefore their vengeance hath four hundred year's respite. Yet what if we say no man sins without his vengeance, there is inseparably accident to the transient act of sin a threefold mischief. 1. Macula. 2. Reatus. 3. Poena. the stain, the guilt and the punishment properly so called, yet the stain and guilt have in them penalty. First, The soul is blemished, the eximious pulchritude thereof defiled. Secondly, Conscience trembles at the guilt and obligation to punishment before other extremities fall upon the sense, so that Plutarch's observation was as true as elegant: As malefactors in the Roman Empire, had this as part of their punishment, to bear their Cross to the place of execution, so bears every sinner his Cross, his torture, while he is but in viâ ad extremum supplicium. Lastly as in blessings promised to obedience God sometimes deals by way of exchange, so in punishments, exchanging bodily for spiritual: instead of death, or famine or the sword, sends horror of Conscience and astonishment of heart, so that they become as Pashur terrors and no less than burdens to themselves: or obstinacy of will, and hardness of heart that they may never repent but be eternally damned that had pleasure in unrighteousness. But to the point. First the old saying is, what betides any one, may befall every one. Let all sinners tremble at any sinner's vengeance. It may be their fate that hath befallen another. Secondly, the Argument well follows from a particular to the generality, where is like reason of all. The cause of vengeance is alike in all; And in such singulars, for the parity of the sin may well be expected equality of vengeance. So fare therefore the inference is current. Yet its true▪ her application is erroneous to the person of jehu. jehu is not as Zimri a subject, but now an anointed King; Gods selected minister to take vengeance of the house of Achab; comes with commission from the great Lawgiver to this seeming breach of the general precept: his fact is not as Zimries, treason, but obedience, in respect of the special warrant and command of God given unto him. Lie dispensations or exemptions in matters of this Nature? that is a question which popish spirits easily on any occasion apprehend; and are ready to infer that as the great Lawgiver to Ehud and jehu; so his vicegerent on earth may give indulgence and dispensation in such moralities. Ans. It hath anciently been questioned in Schools whether moral precepts be dispensable by authority of God himself: and was never but with cautionate distinction affirmed. But that man should dispense with God's moral commands hath rarely been disputed; never till of late by any determined. The greatest flatterers of Popish pride and ambition anciently thus resolved. Papa etsi sit super omne Ius purè positivum, yet is he not supper Ius Naturae aut divinum. The Pope though he be above all Law merely positive, yet is he at no hand superior to the Law of God or Nature. And judge in yourselves, first, can man lose Conscience where God hath bound it? secondly, Or stands frail man on even terms with the Almighty to equal or affront him in Authority. Where are these records extant wherein God hath conveied such Authority to man to legitimate what he hath condemned? Poor souls miserably infatuated they must needs be, that think Gods royalties, his peculiar prerogatives communicable to his creature. Yield it for the present the truest Etymon of the Pope's Epithet: Antichristus, quasi vice Christus: a vice-Christ, his vicegerent and Vicar general on earth: Receives the surrogate by his substitution, power more than was congruent to the principal? A threefold power of Christ their own divines observe in this question. First one divine and eternal, belonging to our mediator jesus, as the son of God, God equal to his father. Hereto belongs originally, the disposing of kingdoms; the making or antiquating of laws; and dispensing with them. Secondly, Another merely spiritual, congruent to the man Christ, but as they speak to him as a man immortal and glorious now managed by himself without deputy at the right hand of his father. Thirdly, A third which he had and exercised by him as a mortal man in the days of his flesh. Wherein alone, as themselves confess, the Pope may lay claim to his substitution, as being the only possible for mere man to manage. See if ever our Saviour admitted or exercised such Regality on earth: Assumed such dominion, power so eximious as to dispose of crowns, to translate Kingdoms: Authority so transcendent, as to cancel the laws of God, or to Legitimate highest breaches of moral precepts. Hear him speaking to the first: Oh homo quis me constituit judicem aut divisorem inter vos? Man who hath made me a judge or divider betwixt you? And to Pilate his profession is; His kingdom is not of this world. To the second; he came not to destroy the law, but to fulfil it. See his next successors as thy are styled, the Apostles; ever meddled they with such altitudes of Temporality? Assumed they such Authority? Stetisse lego Apostolos judicandos; sedisse iudicantes non lego, Erit illud, non fuit; said Bernard elegantly to Pope Eugenius interposing himself as judge in civil contentions; that the Apostles stood to be judged I read; that they sat as judges I read not. That shallbe their glory in the Regeneration, to sit on Thrones judging the twelve tribes of Israel. Such magnificence they aspired to none in the days of their mortality. Only to the Bishop of Rome, to that seruus seruorum Dei, belongs equality of power with God himself: As, God so may he authorise violations of moral precepts and dispense even with the laws of God, As God to jehu to slay jehoram, to Ehud to slay Eglon, so this Deus Deorum give indulgence to subjects to murder their Natural princes. But enough of that Arrogancy no less than Luciferian: we return to jezabel her misapplication. Here must be acknowledged the mistake and error of jezabel, her mis-application to the person of jehu. jehu is not, as Zimri, led with private ambition, but comes with Authority from God to destroy jehoram, and his Brethren. To him therefore impertinently is that example of God's vengeance. Howbeit, after her hypothesis, her observation and caution is good; supposing jehu as Zimri a traitorous conspirator against his master, Zimries vengeance should have been jehu his warning. Sure it is, God's vengeances are exemplary; And should be warnings to all, to fly like sins, lest they taste like vengeance. So Saint Paul having to Corinthians reckoned up a catalogue of Israelites sins, and related their vengeance, admonisheth, that they came to them as ensamples, and were written for our warning on whom the ends of the world are come. So Saint Peter mentioning the fall of Angels, the fearful overthrow of Sodom and Gomorrah, and the deluge brought upon the old world, closeth that they were set forth as Ensamples. Thus have Saints holily used their meditation. Nehemiah observing Sabbathes polluted in jerusalem, thus to the Rulers. Did not our fathers thus, and all this wrath came upon us? In another particular: fell not Solomon by this means, though beloved of his God? The Ambassadors from the Congregation, to the Rubenites, Gadites and half Tribe of Manasseh, erecting an Altar not for sacrifice as was supposed, but for memorial, yet in suspicion of such evil, would thus deter them. Is the iniquity of Peor too little from which we are not cleansed unto this day, that you must return also from following the Lord? why am I long. First, God's justice we know to be impartial, with God there is no respect of Persons. Secondly, And they must look to partake in the plagues that partake in the sins of Babylon. I can wish on this occasion as Moses, Oh that God's people were wise: so wise as to think every sinner's vengeance exemplary; and to make it their warning how they fall by example of like disobedience. Providence never so slept but it hath afforded to all ages spectacles of God's wrath, examples of his vengeance upon the children of disobedience. Drunkards how many have we seen after salomon's threatening, clothed with rags: Adulterers filled with rottenness; brought to a morsel of bread: lovers of pastime & sporting brought to poverty. Honourable families ruined by harbouring Popish superstition, exposed to God's wrath by oppression of the poor, by their excess of Riot, and luxurious intemperance. Yet who when he sees this, fears and learns to do no more presumptuously? And rather thinks not as the Hypocrites in Isai. Though a Plague run over all, it shall not come nigh him? And is not ready to conceit some singular speciality in their degree and measure of sinning whom vengeance hath so overtaken? To speak to the particular in hand: how frequent have been examples of God's vengeance upon bloody traitors? Who hath ever known bloody traitor to have died a dry death? Had Zimri peace that slew his Master? Had Gowrie peace that attempted to slay his Master? Went those incendiaries of the Powder-treason without blood to their Graves? I had almost said to their Hell. Search records divine, humane, and say who ever prospered that but dipped his finger in the blood of the Lords anointed. It is very remarkable in this sin more than in many; Though vengeance hath passed over other sinners, yet seldom miss it the head of a bloody traitor. Blasphemers and Atheists we have seen living and dying without any visible vengeance: Murderers some to have gone to their Graves in peace: Bloody traitors few or none that have escaped the hand of God, or sword of the Magistrate. Yea singular specialties there are many observable in their vengeance: Many dying in the fact, in the heat of pursuing their ambitious and traitorous designs: so died Zeba the son of Bichri: so Absalon in the heat of his parricidious ambition, partly by the hand of God, partly by the sword of joab. Oh Absalon my son, my son Abs●lon would God I had died for thee, saith David considering the likely issues of such death so inflicted. What means lamentation so comfortless and immoderate in David over an ungracious Absalon. We err in S. Austin's judgement, if we think David so Rachel-like weeped for loss of his Child though dear unto him. Non orbitatem doluit saith S. Austin: It was not his own orbity which David so lamentably bewailed, but seeing into what torments a soul so impiously adulterous, so unnaturally traitorous and parricidious, especially so cut off by the hand of God, should now in all likelihoods be plunged. And surely whatever our groundless Charity may conceit, they are miserable deaths that seize on sinners in the heat of their sins. Yea see in Zimries' vengeance something more to be trembled at. God gives him up to become his own deaths man. Neither was that Zimri his fate only, thus died the traitor judas, thus Achitophel, thus Abimelech; Thus some of traitorous designs in our own remembrance. It is said indeed God may have mercy inter pontem & fontem, betwixt the Bridge and the Brook. I limit not God's mercy to times. Howbeit S. Austin long since determined of the fairest pretences brought for self-murder, they cannot all excuse it from being mortal sin. But when a man from his Cradle nuzzled in Popish superstition, proceeds at last to a sin so heinous as is murder of Princes, and makes close of his own life in self-murder, my charity cannot be so charitable as to hope of that man's salvation. Such have been the issues of many traitors. They befell them as ensamples for our Caution and warning. Yet when may we hope for more loyalty from seduced amongst Papists. A Hydra of treason there seems to be amongst them; after so many hands of bloody traitors cut off, spring up new continually of like traitorous brains; God grant our too much indulgence multiply not that seed of the wicked amongst us. Truly said S. john of that wine of Popish fornication, it is vinum inebrians, wine that makes drunk. It is not vinum but venenum and toxicum; so intoxicate, so infatuates it unto madness those that drink deep of the dreg thereof; If there be any of that heresy which here me this day, I advice them not to slight the notice of such vengeances, and pray God for them they may be their Caution. To others hitherto of more loyal disposition may it serve to increase abhorrence from sins so monstrous. Even for our warning is such vengeance inflicted; And should increase detestation of sins, from which conscience by light of nature or Grace is most abhorrent. How died Zimri, how judas, how Achitophel? Their own hands made passage for their souls into hellish torments, as the devil once complained before their time. How died Absalon, how Zebah the son of Bichri, how Gowrie, how the incendiary traitors. All by the hand of the Magistrate, most in the heat of their sin. Thus they perished to become our warnings. Sic perierunt. And I pray as Deborah and so conclude: Sic pereant inimici tui Domine. So let all thine enemies perish O Lord, but let them that love thee, let thine anointed be as the Sun when he riseth in his might. Bind up his soul in the bundle of life. Strike through the Loins of them that rise up against him, that hate him, that they never rise up again. Hear us O Lord and answer us; for thy Names sake, for thy Christ his sake in whom we know thou art well pleased. To whom with thee O father and thy blessed Spirit, for all thy mercies for thy gracious protection and deliverances of our King and State, be ascribed and given of us and of thy whole Church, All Praises, Power, Majesty, Dominion and thanksgiving, henceforth and for ever Amen. Deo Gloria. A FUNERAL SERMON Preached at the Burial of the Right Worshipful Mr. JOHN COLLES Esquire, one of his Majesty's justices of Peace and Quorum in Sommersetshire Anno. Dom. 1607. By WILLIAM SCLATER, of King's College in Cambridge Minister of God's Word at Pitmister. printer's device of Thomas Harper LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Paul's Churchyard at the sign of the Black Bear. 1629. To the Worshipful Mr. GEORGE COLLES, Esquire: Mercy and peace be multiplied. Sir: I Hear present you with a Sermon, whose conception, birth and being, proceeded from your renowned Father, as from the sweet influence of a bright shining star in the celestial Orb, on which the eyes of all virtuously disposed were ever firmly fixed, even to admiration; wherefore it being now brought forth, sues for safe protection under you his Son, and hopes to receive favourable acceptance from you, being the known patron to goodness. 'tis the paucity of such, which makes glorious vice so audaciously impudent as to dare give affront to bashful virtue, that it becomes inglorious. If any increase of heavenly knowledge and celestial comfort may accrue to your soul from it, give God the praise, and the Author is satisfied. So with my prayers to God for continuance, and multiplication of heavenly and earthly blessings upon you, I rest Your hearty well-willer WILLIAM SCLATER. From my Chamber in King's College in Cambridge. Nou. 18. 1628. The Preface. Beloved in Christ jesus, we are met together this day to perform the last office and duty of Charity to Christian brother, an aged and reverend gentleman, a Magistrate of eminent and best place amongst us. And though I know the principal end of such sermons be the instruction of the living; yet I take it there is a lawful and warrantable commemoration of the virtues, and deserved praises of the dead, as well to stir up to praise God for his graces that shined in them, as to provoke others to imitate their holy example. Concerning this worshipful Gentleman deceased, these things I can speak neither for fashion, nor for flattery. For Religion, the principal commendation of all men, of meaner, or higher place in the world, this testimony we can all give him; that he was an ancient, and constant professor of the truth, now taught and maintained in this Church of England; yea a man delighted in the title of a professor of the strictest sort; a thing that most great ones throw of with that odious nickname of Puritanisme. For love of this truth these worthy evidences he gave of it, while health lasted, an ordinary, attentive, delightful, and, as I persuade myself, a profitable hearer. In this kind that one thing is eminent, his care to furnish this place where himself was an ordinary hearer, with a Minister of some competent ability to instruct the people, and free from scandal in life. And herein how free he was from all Simoniacal practices, myself am a thankful witness; and the same testimony can many others give him touching my predecessor whose soul is now with God, a rare and worthy example. And if such virtues were capable of bequeathment, I could wish he had left this commendable part amongst others for a Legacy to men in his sort; to see the cunning covetous dealing of most men in this kind it is lamentable, such reservations and annual gratuities, such curtolling of Minister's maintenance, as Hanun used the garments of David's servants, they are cut off by the middle. And Michas his wages, ten shekels of silver, a livery, and meat and drink, a large allowance for a Minister, and indeed fit maintenance for such Chaplains, but yet a filthy practice in such Patrons. For practise of life, subject to frailties, and who is free? But for aught I know clear from notorious crimes; If any have been so credulous as to censure him upon bare rumour, let him remember, that such credulity agrees not with charity, and let him fear, lest the hard measures he hath meet unto this gentleman, be no● rendered him double in Gods just judgement. For state and calling, a Magistrate of highest place amongst us; employed in affairs of weightiest importance; a good argument of his tried fidelity: For love of his Country conspicuous; for dispatch of business speedy, and painful, yea even in time of weakness: And as I have heard, bewailing his weakness for no one thing more, then that it disabled him for service of the Country. Come we to behaviour in sickness, it pleased God to afflict him with a long, violent and painful disease; yet this hath been observed in him, that he never uttered any one speech of impatience, and discontentment at the hand of God. So great patience under so great afflictions argues (me thinks) some apprehension of God's love even in afflictions. And that we might see his constancy in love of the truth, when God had debarred him from the congregation, be was not only willing, but desirous to hear in private; often melting into tears, as well at the propounding of God's sweet mercies, as at reproofs and denuntiations of judgements. In private conference desirous and glad to be farther informed touching his own estate, and means of Salvation, answering with tears to most things propounded; to me a good arguargument of a contrite heart, which God hath promised not to despise. In the last agony so long as God gave memory often calling on that sweet name of jesus for help, mercy, pardon of sins. Yet when some distractions were on him through violence of pains, able and ready to give a reason of his hope, being demanded of the ground of his hope of Salvation he professed to cleave only to the merits of Christ: demanded again a reason of his hope to have part in Christ's merits; he thus answered; because I seek him: and surely, saith David, thou Lord never failest them that seek thee in sincerity. Yea after use of outward senses was gone, we often heard passionate callings on the name of jesus (I doubt not but he found sweetness in that name) to help him, and have mercy on him. These so many, and so worthy prescriptions, methinks must needs wring from the most uncharitable amongst us at least a hopeful persuasion that he died God's Child. And for mine own part I cannot but profess more than a hope that his soul is with God. If any man think I have been too prodigal of his praises, let him thus judge, that Christian charity as it love's not to tenter the sins of others, but ever to extenuate human frailties, so is it delighted to amplify to the utmost the just praises of them it respects. Yet this withal; if I have any way faulted; I fear it is rather in omissions through forgetfulness, then in any sort by overreaching thruogh flattery. HEB. 9.27.28. And as it is appointed unto all men once to dye, and then comes the judgement: So Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear the second time without sin unto Salvation. THe Context lies thus. The Apostle to show the excellency of Christ the high Priest of the new Testament above the high Priest of the old Law, hath entered a large comparison betwixt them: the chief things wherein they are compared are three. First, the Sanctuary, whereinto they entered. Secondly the matter which they offered. Thirdly, the number of offerings. The Leviticall high Priest entered into a Sanctuary made with hands; Christ into heaven itself figured by that Sanctuary: the high Priest offered the blood of beasts; Christ his own blood for a price of redemption: the Leviticall high Priest offered often, because his Sacrifices were imperfect; Christ but once, because by that one oblation he hath perfected for ever them that be sanctified: therefore is he a more excellent high Priest. Now this last point of his once offering is farther illustrated by a comparison of likes in the text now read; the sum whereof is this; that as by God's ordinance men die but once; so by the same appointment of God was Christ but once offered. The parts of the text, as of all other plenary comparisons are two, a Protasis (i) the first part of the similitude which is brought to illustrate: An Apodosis (i) the second part which is illustrated. In the Protasis vers. 27. there are these four things observable (for touching the Apodosis ver. 28. time will not suffer to speak) first, the ground or Cause of Death; God's appointment. Secondly, the subject of death, Man; Thirdly, the Number of die, once. Fourthly, the Consequent of death; after that comes the judgement. Doctrine. It is apppointed. So hath God's hand, and ordinance a special stroke in our death: Our Saviour Matth. 10.29. testifieth of Sparrows, that not one of them falls to the ground by the hand of the fowler, but by God's providence and special appointment; how much less a man more worth than many Sparrows? And that place is known a job. 14.5. Man's days are determined, and the number of his months is with God; he hath set him his bounds which he cannot pass. More proof needs not amongst us Christians that have learned to acknowledge a special providence of God, extending itself to every action, and accident of man's life. And here first are controlled two heathenish opinions Use. 1 of men bearing the face of Christians. The first is of them, that impute this, and such like events to the disposition of fortune the Idol of the heathen. An heathenish and Brutish conceit over burning all grounds of patience, faith, piety and religion. For Confutation, that one place touching that which we call chance medley in death abundantly sufficeth, a Deut. 19.5. If a man go to the wood with his neighbour to hue wood, his hand strikes with the Axe to cut down the tree; the head flies from the helue, and smites his neighbour that he dieth: I b Exod. 21.13. the Lord (saith God) have offered that man into the hand of the slayer; what can be more casual in respect of the means, and yet hath God's providence a stroke therein. A second error is of those, that have lift up nature, and natural causes in this kind, to shoulder out God's providence from all working in the death of men. And these give unto God no more but a general influence into second causes; supposing them to work according to that order set in them in the first Creation. And these men in death violent or natural acknowledge no special work of God ordering and disposing second causes to their events: but impute all to distemper of body whereby diseases are brought upon us, which of themselves work the dissolution of the body. But see we what the Scripture teacheth, It is c Deut. 18.22. The Lord that smites with consumptions, and agues, and burning fevers: and a 2. Sam. 12.15. the Lord stroke David's child with sickness; that though it be true, our death is wrought by these as means, yet God's hand hath the chief stroke in these immissions. And hereof it is, that we see many dye in their full strength, their breasts full of Milk, and their bones full of Marrow, as job 21.23.24. without bodily diseases; some also visited with deadly sicknesses, as b Isay. 38 1. Hezekiah, and yet recovered: the Lord would teach us hereby, that sicknesses and bodily diseases are but his arbitrary instruments, which he useth or not useth at his own pleasure, to bring his purpose to pass. To Conclude, let this ever be holden as a principal by all Christians, that howsoever our death is ordinarily brought upon us by sickness, decay of nature, or other inferior means, yet are they all swayed and ordered not only by a general influence, but even by a special ordinance, and appointment of God; these being but his instruments whereby he brings his appointments to their accomplishment. Use. 2 Secondly, this doctrine must be unto us all an argument of patience and Contentment, whensoever God shall by death deprive us of friends how nearly soever joined unto us; as at this time God hath taken from some a bountiful Master, from some a kind friend, from the Country a Magistrate, from us all a Christian brother; our duty is with patience to submit to this appointment, and good pleasure of our God, considering that in their death the will and ordinance of God is accomplished. I know that in such Cases natural affections will show themselves: Neither are they simply to be blamed, having so good warrant from the will of God, instinct of Nature, practise of Christ, and his Saints. It is said of our Saviour a joh. 11.35. that seeing the lamentation of the people over Lazarus, himself had his share in weeping. And of Abraham it is written b Gen. 23.2. that he mourned for Sara her death: and of joseph c Gen. 50. that he kept a seven days solemn lamentation for his father jacob. And it was a senseless error of the Storckes grounded upon their heathenish fate, that a wise man should not suffer himself to be moved with any accident, though never so lamentable. The Apostle was otherwise minded d Rom. 1.30. where he reckons this same Stoical indolence amongst the vices accompanying a reprobate mind. And surely if there be any of us found so stockish, as whom losses of this nature move not to mourning, I say not as Paul, he showeth himself graceless, but which is more, almost unnatural. And for this gentleman deceased, not to press particulars upon Children, I fear too much giving the raines to sorrow, when we shall consider the care he hath ever showed of the Country's good in affairs of Commonwealth; how speedy in dispatch of businesses of the Kingdom, methinks we should not choose but bewail the loss of so provident a guide, as members in the body are touched especially with loss of their chiefest fellow members. Yet this withal let us all remember; as well they that are nearest touched, as those that are farther of wounded, that Christian sorrow must in such cases have a double aspect; one cast on our loss, the other lift up to God's appointment. When we look on our loss, he shall be an unnatural child, that cannot bewail, the loss of so kind a father; an unworthy member of the state that laments not the fall of such rulers in the Country; But yet if we shall look up to him whose hand hath swayed these things, and by whose appointment death hath seized on him, me thinks again we should a little bridle affections, lest they carry us to impatience, and discontentment at this work of God. It is said of David 2. Sam. 12. that when God had stricken the child, which Vriahs' wife bore him, with sickness; he fasted and prayed, and wept and would not be comforted. For thus he apprehended that prediction of Nathan as implying the condition ordinary in such threatenings; for who can tell (saith he) whether God will have mercy on the child that he may live. But when he saw the evidence of God's will, and resolute determination, he left off mourning, and went to praise God. Beloved, we now see Gods determinate appointment in this Gentleman; it shall be our duty patiently to submit to his most holy, and just dispositions, and take we heed lest losing the bridle to natural affections, they carry us not beyond all bounds of right, reason and religion. What saith th' Apostle a 1 Thes. 4.13. I would not have you ignorant as concerning them that sleep, to sorrow as men without hope: as if he had said: Immoderate lamentations are fit for Heathens, that know no life but this, then for Christians that expect a joyful resurrection. It is noted of the Egyptians b Gen. 50. that they mourned for jacobs' death 70 days; of joseph, that he lamented him seven days only: some man perhaps will think joseph scarce naturally affected that so soon ended his mourning, when the Egyptians, strangers to him, so long drew on their lamentation. But behold the difference betwixt a hopeless heathen, and a believing Christian: The Egyptians mourn unmeasureably, as thinking death to be a destruction of all things; joseph as a Christian, hopefully expecting the promise of Resurrection. And let us that have cause to expect a comfortable resurrection of this Christian Gentleman, labour by considering Gods holy appointment to moderate our private griefs, and quietly to rest in God's holy determinations. Yet let me a little farther press this point of patience: I say not only that we should moderate our griefs; but even upon this ground, because God hath apppointed, practise patience. There is a kind of patience even in people, that are heathenish; it is grounded commonly upon the inevitable necessity of such like events: Such a kind of patience or stupidity rather was that of Stoics, death was necessary; life not revocable; therefore vain are all lamentations. And such a like patience so grounded you shall see in our people. Well, there is no remedy; we are borne to dye; sorrow will not help it: a good plausible ground for patience in Reason. But know we, religious patience hath another ground Psal. 39 I was dumb (saith David) and opened not my mouth: why? because thou O Lord didst it. This is Christian patience, to moderate our affections upon this ground, because we know it is the Lord that doth it; and death of friends betides us by God's appointment. It is apppointed to all men once to dye. Use. 3 There are sundry other uses inferred by God's spirit upon this doctrine, that God hath appointed our death. job having at large treated of this point, thus infers for his own use: seeing God hath numbered my days, and determined the number of my months, decreed my death and dissolution; Therefore all the days of mine appointed time will I wait a job. 14.14. until my change shall come: his meaning is, that his whole life should be nothing but a Continual meditation of death. Our people have taken up an evil by word; when they will express their utter and extreme forgetfulness of a thing not thought of, they use this comparison: I thought as little of it, as of my dying day. Alas, and is that dying day of all things lest thought of? Have we not every day spectacles of our Mortality? and carry we not in our bosoms the principles of our dissolution? how comes it to pass then, that the day of death should be of all things lest thought of, and farthest out of remembrance? and yet it is too true, as appears by those long hopes we promise to ourselves. Almost no man so old, or so diseased but he thinks he may draw on one year longer. A dangerous dream as ever Satan could send upon men, taking away all care of preparation, and opening a gap to all dissoluteness of life, and Conversation: take we heed of it. Use. 4 I might also hence infer as our Saviour doth b joh. 9.4. that while the day lasts we should work the works of God, because there comes a night when as no man can work. He alludes to the C●●tome and use of men as David hath expressed it in the Psalm, the sun ariseth, etc. Man goeth out to his work, and to his labour until the Evening; at night when darkness hath covered all things, he retires him to his rest, because he wants day light to direct him in working. So is the term of every man's natural life; God hath given it to the sons of Men, that therein they should work things pleasing unto God. Whiles this day lasteth, work we the works of God. There comes a night upon us, that covers all with darkness, and leaves no time for men to work in: Therefore said the Apostle, while we have time a Gal. 6. let us do good; and Solomon, b Eccl. 9.10. whatsoever thine hand shall find to do, do it with all thy power; for there is neither work, nor invention, nor knowledge, nor wisdom in the grave whither thou goest. Proceed we to the second thing; the subject of death; (Men (i) all men. If any shall object that Enoch and Elias were translated that they should not see death; and that God's Children surviving at the day of judgement shall not sleep, but shall be changed. 1. Thes. 4. Let him consider first, that Extraordinaria non evertunt regulam; a few extraordinary instances impeach not the course of general ordinances. And howsoever the survivors at the last day shall not suffer death as it is a separation of the soul and the body, yet as it puts an end to this animal life, they may be said after a sort to dye; at least this change is unto them instead of death; or lastly, the Apostle here speaks of the ordinary course as it is now established amongst men by the appointment of God. Now mankind in Scripture are all ranged into these two ranks; Elect and Reprobate, Believers and Vnbeleevers; And of both sorts it is true that the Apostle here speaks; it is apppointed unto them all once to dye. Now because it may seem strange, that God's Children freed by Christ from the wh●●e curse of the Law, should yet be subject to a necessity of dying, it shall not be amiss a little to inquire the reasons of this God's ordinance in respect of his Children. Papists as appears in all their tracts of Purgatory, usually thus explain it; that God's Children must therefore dye, because by Christ they are freed from none but eternal punishments due for their sins. As for temporal judgements, as sicknesses, Death etc. They still remain unto us in the nature of punishments; by suffering whereof we must expiate our venial sins, as they term them: And therefore it is their constant Doctrine, that Christ hath satisfied for none but sins mortal; freed us from no punishment but Everlasting; there is a remainder of satisfaction left for us, whereby God's justice and wrath must by us be appeased. Now the Apostle a Gal. 3.13. hath taught us that Christ hath redeemed us from the Curse of the Law (i) from the whole Curse due for our sins. And who can read Deut. 28. but he must acknowledge bodily sufferings to be a part of our Curse. Isay teacheth Chap, 53. that the Chastisement of our peace was laid upon Christ; (i.) the Chastisement whereby our peace, and reconcilement with God was perfectly wrought. And the Apostle a Heb. 10.11.14. affirms that Christ by his one offering of himself hath perfected forever them that be Sanctified. Yea take we but even Popish concessions in this kind: they grant that Christ hath delivered us perfectly from the guilt of our sins. Now the guilt is nothing but a Consequent of sin, whereby we stand in account as sinners, and are liable to punishment for our offences. Now then; hath Christ perfectly freed us from the guilt of our sins? then stand we as innocent in the sight of God, and are reputed of God for Christ's sake, as if we had never committed our sins, therefore also are freed from subjection unto punishment: For shall we say the Lord punisheth a man guiltless? fare be it from the just God to punish the guiltless as the guilty, the guilt is removed, therefore all punishment. But we see these temporal pains and death itself remains to God's Children after justification? Object. It is true, Sol. the things remain the same for substance, but their habit, use, condition is altered: They remain not in the nature of punishments properly so called; for they tend not to satisfaction of justice; nor as parts of the Curse; from which Christ hath freed us; but temporal pains remain as preventions, as admonitions, as restrainements, as instructions, as nurturing, as reducements, as abatements of Corruption. Death not as the wages of sin to God's Children, nor as a part of the Curse; but as the period of misery, and a gate into heavenly happiness. But leaving them, let us see for what ends the Lord hath appointed death for his own Children. One is, the abolishing of the relics of sin, that even after regeneration stick in us. By a wonderful wisdom God hath ordained, that during the dwelling of the soul in the body, there shall be also a dwelling of sin in our mortal body, partly to exercise us by resisting the assaults thereof, partly to show us from how great a bondage Christ hath delivered us: But by death he puts an end to sin in respect of all practice and inhabitation. Through envy of the devil sin entered into the world, and death by sin: Through the wisdom of God death puts an end to sinning. And this is one end of this appointment of God. A second is, to put an end to the sensible miseries of this life; for as there continues a remanent of the old Adam, even after grace; so some portion of afflictions still remains to God's Children; not as Papists teach, for satisfaction; but partly to give us a taste of those miseries, from which Christ hath freed us, partly to tame and subdue Corruption, partly to conform to the Image of Christ; Now death brings an end to all sensible evils. And for this cause also hath God provided death as a remedy, lest too long endurance of evils, should overcome our patience. Thirdly, that the soul might be admitted into the presence of God; which made Paul desire a Phillip 1.23. to be dissolved; because he knew his soul should persently be admitted into the presence of Christ. Use. 1 Now seeing God for these good ends hath ordained the death of his Saints, methinks it should teach us contentment at least, if not rejoicing in the death of all those that die in the Lord. And surely if any man have known and felt the misery of subjection unto his sins; the strong rebellion of Corruption against grace; I doubt not but he is thus minded, that in that respect; he would change conditions with the meanest of God's Saints that have died in the Lord. And therefore well is it with the dead; they rest from their labours; their works follow them; and which is not the least blessing, they are freed from the miserable bondage to Corruption. Now as touching the wicked, the Reason of their dying is; because death is to them a part of the Curse due to their sins: and there must be an end put to their pleasures in sinning, & a bringing of their souls to those unsufferable torments God hath provided for impenitent sinners. And therefore I wonder not, Use. if as the wise man speaketh, the very remembrance of death be bitter unto them: it is their judgement, their Curse, the end of rejoicing, the very suburbs and gate that leads into Hell. See we now the last thing (i) the consequent of death. After that comes the judgement. I hope I shall not need to use many words amongst us Christians to evidence this truth being so plentifully taught in Scripture, consented unto by the Heathen, testified by our conscience, evidenced by particular judgements. The Scriptures are plentiful in this point; how often occur these and the like sayings! God shall bring every work unto judgement, with every a Ecles. 12. vlt. secret thing whether it be good or evil. We must all appear before the b 2 Cor. 5.10. judgement seat of Christ, that every one may receive the things he hath done in his body, whether they be good or evil. The Heathen had their tribunal after death; and Aeacus, Minos and Rhadamanthus, precedents of proceed therein. Yea ask but the Conscience of the vilest Atheist, it will be a thousand witnesses of this truth; how often are they filled with unspeakable horrors especially in death? wherefore? but because they know there is a judgement that follows it. See but particular judgements, which are as praludia iudicij universalis: the overthrow of Sodom; the deluge of the old world; particular judgements on particular persons, what else do they testify but a judgement to come? some sins are here punished that we might know there is a providence, and a judge that takes notice; not all here punished that we might expect a greater judgement to come. Yea that very Confusion of things as they term it, which some have brought as an argument to overthrew both providence and judgement; (viz) the present prosperity of the wicked, and the afflicted estate of God's Children; it is argument sufficient in Paul's divinity to prove a judgement to come, c 2. Thes. 1.4.5 The present persecutions of God's children are an evident Demonstration of a judgement, to come; and Solomon d Eccle. 3.16.17. before him, in his survey of vanities, I saw, saith he, a place of judgement, and ●oe there was wickedness, a place of justice, and behold iniquity: what infers he? therefore no providence? therefore no judgement to come? Nay; but the contrary, I said in my heart, surely God will judge the just and unjust; for a time there is for every purpose and for every work. See we a little what this judgement imports. judgement implies three things. First, Examination, and withal discovery of every man's works, whether they be a Eccl. 12. vlt. good or evil; then b 1 Cor. 4.5. come your close and secret adulteries, than your privy and coloured bribery, than your hypocrisy, than your every evil work to be scanned and examined. The c Apoc. ●0. 12. books are opened; first, of God's d Mal. 3.16. remembrance, wherein are registered every of our sins, even to an e Math. 12.36. idle word; secondly, of our own Conscience, which serves to bring in records against us of all our deeds which we have ungodly committed. Secondly, After Examination follows sentence giving. First, of Absolution to God's Children, howsoever here laden with reproaches and scandals, condemned for Hypocrites. The Lord shall then evidence by fruits of faith, that sure their faith was unfeigned. Secondly of Condemnation upon the wicked, here blearing the eyes of men with I know not what pretences of their good hearts and good faith to God. The Lord shall then make their madness and dissembling known to all men by lack of true Good works to grace their pretended faith with all. Math. 25.35.42. Thirdly, After sentence follows Execution (i) A happy admission of God's Children into possession of the kingdom prepared by the father, purchased by Christ jesus. Secondly, A heavy and uncomfortable dismission of all impenitent and incorrigible sinners into that lake that burns with fire and Brimstone before the throne of God for ever and ever. Use. Now Brethren, I could wish in applying of this doctrine I had a measure of the Apostles spirit, that I might with it pierce into the Consciences of us all. S. Paul a 2. Cor. 5.11. having briefly mentioned this doctrine of last judgement, thus saith, that by this terror he persuaded men. And surely if this terror persuade not to repentance, I know not what will. The same Apostle b Act. 24.26. treating of justice and temperance and judgement to come before Foelix an Heathen, made him tremble and quake every joint of him for fear of that judge, whom by bribery and whoredom he had offended. But we are fallen into the times S. Peter c 2 Pet. 3. speaks of, wherein the doctrine of judgement is holden a fable, and nothing but a mere policy to keep fools in awe. The wicked jews upon denunciation of a particular judgement d Isay 22.13. are brought in thus speaking, Come, say they, let us eat and drink; for to morrow by the Prophet's fabling, we must dye. Must you dye? Ah wretch! And what follows death? After death comes judgement: and if thou have any grace in thee; the very mention of it will make thee tremble. Solomon e Eccl. 11.9. having to deal with such like desperate scoffers, thus rebuketh their Godless practice: Go to young man, if you must needs have your swinge, on, rejoice and let thy heart cheer thee in the days of thy youth, walk in the ways of thy heart, and in the sight of thine own eyes; But know, God for all these things will bring thee to judgement. It is not a permission, but an ironical sharp and reprehension, urged by a severe denunciation of a judgement to come. As if I should now say to an unjust bribing Magistrate, if any such amongst us, go to, seeing thou hast sold thyself to work wickedness▪ eat up the flesh of the people; flay of their skins, break their bones, chop them in pieces as meat for the pot, as Micah a Mic. 3.3. speaks oppress the fatherless, and let not the cause of the widow come before you; say with shame enough b Hos. 4.18. bring bribes, fill your houses with extortion: But know, it is apppointed to all men once to dye, & then comes the judgement. At that day thou shalt find, that a little of samuel's good Conscience; c 1 Sam. 12.3. whose ox have I taken, whose Ass have I taken, whom have I done wrong unto; or of whom have I taken a bribe to blind mine eyes withal? will do thee more steed, than all the treasures of wickedness, wherewith thou hast filled thine house. As if I should say to the Cormorants of the Country, build you houses in desolate places, join house to house, land to land, Country to Country, till the poor can have no dwelling amongst us: But know, that for all these things God will bring thee to judgement: And then thou wilt wish as jeremy d jer. 9.2. that thou hadst had in the wilderness a cottage of a wayfaring man, rather than all these sumptuous buildings and large possessions, while the stone shall cry out of the wall, and the beam out of the timber shall answer it, woe e Hab. 2.11.12. unto him that buildeth a Town with blood, and erecteth a City with iniquity. As if I should say to our scraping merciless Usurers; shut up your bowels of compassion, and cause the eyes of the needy to fail by vain expectation of your relief; grind the faces of the poor; buy them for silver, yea for old shoes; live upon the sweat of others men's faces. But know that for all these things God will bring thee to judgement; and then thou shalt find one penny given in compassion of thy brother's want, will afford more comfort, than all the huge masses of silver and gold, that by usury thou hast heaped together. As if I should say to our drunken tosspots, power in strong drink, drink and be drunken, spend your patrimonies at the Ale; But know, that for all these things God will bring you to judgement. As if I should say to a beastly Whoremoger; fill thine eyes with adultery, and thy bones with rottenness; take thy pleasure in dalliance, and fill thee with lust: But know; that, whoremongers and adulterers God will judge. Heb. 13.4. As if I should say to our blasphemous swearers; go to; seeing you have taught your tongues to speak blasphemies, swear the Puritan out of his Coat, & thyself out of God's kingdom; but know; it is apppointed to all men once to dye, and then comes the judgement. Beloved in Christ jesus, I know not how these things move you; but if there be any care of our souls me thinks they should work in us a care to departed from evil; that we may be found worthy to stand before Christ at his coming. Act. 17 30.31. And surely if S. Paul● admonition upon this ground move not to amendment; I see not what can remain for us, but a fearful expectation of judgement, and violent fire to devour us. The Lord for his Christ's sake give us all grace on whom his name is called to departed from iniquity; that seeing he hath appointed a day, wherein he will judge the world in righteousness by that man, even jesus, whom he hath appointed, we may all be admonished in every place to repent, and escape those unsufferable torments, that he hath provided for unbelievers; in that lake of fire that burns for ever before the Throne of God. To the same God, the Father, Son, holy Ghost, three persons, one true, invisible, immortal and only wise God be all honour and glory for ever and ever Amen FINIS.