THE Magistrate's Authority, IN Matters of Religion; And the Souls Immortality, Vindicated in two SERMONS Preached at YORK. By CHRISTOPHER CARTWRIGHT, B.D. and Minister of God's Word there. ISAIAH 49.23. And Kings shall be thy nursing fathers, and Queens thy nursing mothers. Aug. Contra Crescon. l. 3. c. 51. In hoc Reges, sicut eis divinitus praecipitur, Deo serviunt, in quantum reges sunt, si in suo regno bona jubeant, mala prohibeant, non solum quae pertinent ad humanam societatem, verum etiam quae ad divinam religionem. LONDON, Printed for THO. UNDERHILL, and are to be sold at his shop at the sign of the Bible in great Woodstreet. 1647. ERRATA. Pag. line 14. unto him. P. 8. l. ult. left out all Magistrates, even Heathens and Infidels have this power, though all have not faculty or ability to use it as they ought. P. 20. l. 28. is. P. 21. there is an Hebrew Koph for a Man four times, any one that can frame the Heb. Characters will easily mend it. P. 28. l. 11. make love have. P. 32. l. 5. execute. An Advertisement to the Reader. READER, THere have been lately vented (in this licentious Age) divers satirical Pamphlets, nominating and reviling several Members of the House of Commons, in one of which entitled, Prima pars de comparatis comparandis, I am thrice mentioned, p. 19 Colonel Leigh, a man of a fiery disposition, who is generally made Chairman upon any business that doth [pro or con] concern these men (meaning the Presbyterians) said (as it hath been affirmed by such as heard him) that it was no matter, if there were not one of them suffered to live in the Land, but were all either put to death or banished, or to the like effect. p. 26. Mr Leighs fiery speech. p. 39 Leigh that fierce, fiery fariso Solomon saith Prov. 26.4, 5. Answer not a fool according to his folly, lest thou also be like unto him. Answer a fool according to his folly, lest he be wise in his own conceit. He heard that I should speak such words, whence he concludes (and repeats it three times) that I am of a fiery disposition. But what if those which reported my speech to him mistook me, and I uttered no such words. I may safely say that I never spoke those words, for they are far from my judgement. What my judgement is of such Heretics who raze the foundation, and seduce others, is to be seen in Print. But for others who err not in Fundamentals, and are godly, and peaceable, I wish (if ever I come under their power) that I may but find as much mercy from them as I could willingly show to them. I am sure some of those who were complained of at the Committee where I was in the Chair, gave a very good testimony of me, & my carriage toward them. And for that which he writes that I was generally made a Chairman upon any business (pro or con) that concerned these men, that is as true as the other, for I was never Chairman in any other business but this, except for dividing of the Parishes near Westminster, (and once only at the Committee of Plundered Ministers.) And had not been Chairman at this Committee at the first (which procured me so much envy though causelessly) but that I was believe the first day, that if I would then take the Chair at that time, another would take it afterward. What therefore this reviling Pamphleter applies to me and others, that we are not Christians, and have not the mind of Christ, he may (upon a serious review of his own virulent and unchristian carriage all along in this Pamphlet) more fitly apply to himself. Let him look that he do not sit in the Chair of the scornful, and (Diogenes-like) tax others of those offences of which himself is most guilty. I having so fit an opportunity could not but write this for my own Vindication, and hope all true Christians will exercise somuch charity to me and others, who are unjustly accused, as not to believe us the sooner faulty, because others are so bold in calumniating. Thine, Edward Leigh. To the Christian Reader. READER, I Present thee here with two Sermons which I wish may prove as profitable for thee as they are seasonable for these times; One is concerning the power of the Magistrate in spiritual things and matters of Religion; the other is to prove the immortality of the soul. The first was occasioned by the contrary tenet of some which had relation to the Army, who being in the City of York (where this worthy Minister Mr Cartwright resides) there endeavoured to maintain, that the Magistrate hath no power to punish or restrain any that shall vent never so false doctrines & heretical opinions; which stirred up the zeal of this Reverend Divine to choose that Text, Rom. 13.4. of purpose, and to handle the point ex professo, as thou mayst perceive by the ensuing Sermon, which he fitted not for the Press, but for his Auditory, aiming chief at their edification and stablishing in the truth. If these Sermons therefore be not so elaborate as they would have been if put out by the Author, let that be imputed unto me who presumed, upon that interest I have in him, to publish without his privity those Sermons. Thou shalt find them (like himself) solid and judicious, and I hope the world shall shortly by a learned Treatise upon Genesis, have ample experience of the abilities of this my worthy Friend, and of his skill in the Oriental tongues and Rabbins. The second Sermon was preached to confute that most pestilent book, ipso titulo execrabilis (as K. James said of Bertius his book de Apostasia sanctorum) concerning the mortality of the Soul, though that writer questions the very being of the Soul. Mr. Coleman preaching before the Parliament said, none but they had to do in the government of the Church; M. del told them, they had nothing at all to do in reforming the Church; M. Arrowsmith said before them, some took the middle way between these two extremes; I have declared my opinion elsewhere * In my Prolegomena to my threefold Treatise of Divinity. concerning the power of the Civil Magistrate in these things; I shall only here add the determination of two reverend Divines, who cannot but be Authentic with the opposers of this truth. The first is Dr Aims who propounding this question, * L. 4. de conscientia c. 4. quest. 61. An Haeretici sint a Magistratu civili puniendi, whether Heretics be to be punished by the civil Magistrate; thus answers, 1. That Heretics are to be suppressed by all godly men according to that calling & power which they have received from God. 2. That the place and office of the Magistrate requires that he suppress wicked disturbers with the sword or the public and external power, if need be; quoting those two places Rom. 13.4. 1 Tim. 2.2. 3. If the Heretics be manifest and publicly noxious, they ought by the Magistrate publicly to be punished. 4. If they be manifestly blasphemous and obstinate in those blasphemies, they may also be capitally punished; for although that Law, Leu. 24.15, 16. doth not oblige Christians as it is a law, yet as it is a doctrine proceeding from God it belongs to the direction of Christians in causes of the same kind. The other is Mr Cotton * The bloody Tenet washed Co. 58. of New England, who saith, in all civil Nations, whose acts are recorded either in sacred or profane Authors, their Magistrates have had not only a due care of justice and honesty, Gen. 47.22. Dan. 3.29 & 6.26 Ezra 7.26. & 6.11. but a reverend care of Religion also; In Athens they had a law against irreligion, upon which suffered three famous Philosophers, Socrates, Mr Cotton biid. C. 33. Theodorus and Protagoras: The reason of the law Deu. 13.9, 10. (which is the life of the law saith he) is of eternal force and equity in all ages, Thou shalt surely kill him, because he hath sought to thrust thee away from the Lord thy God; This reason is of universal & perpetual equity to put to death any Apostate, seducing Idolater or Heretic who seeketh to thrust away the souls of God's people from the Lord their God. For that other opinion of the Souls Immortality, recitasse est refutasse; and here I may apply what the Apostle saith of those which deny the Resurrection, 1 Cor. 15. if the Soul be not immortal, then is the Ministers preaching and our faith also vain; but as one saith wittily of the Sadduces who denied the Resurrection, that at the day of Judgement the Sadduces shall rise in that body in which they denied the Resurrection of the body, so shall these live with that soul in which they denied the immortality of the soul, & find, if not afore, yet at death that the soul lives when the body dies, and that man than ceaseth not to be, as the beast; but only exchangeth his being, and shall be either everlastingly happy or miserable. Thy faithful Wellwisher, EDWARD LEIGH. ERRATA. Page 6. line 26. for shine read stir. P. 25. l. 10. for mortal r. immortal. ROM. 13.4. For he is a Minister of God to thee for good; but if thou do that which is evil, fear, for he beareth not the sword in vain; for he is the Minister of God, a revenger to execute wrath upon him that doth evil. AMongst many heterodox and unsound opinions, that are started up in these times, there is one concerning the power of the Magistrate, viz. that it reacheth only to the 2. Table, civil affairs, not to the first Table, matters of religion. So that let any hold and practice in religion what they will, let them vent and publish doctrines never so horrid and blasphemous, yet according to this Tenet, the Magistrate may not curb nor restrain them, he hath nothing to do to meddle with them. This opinion being most falls and of dangerous consequence, is newly broached here in this City, York, Jan. 1646. and openly maintained by some, both in disputation and in the Pulpit. And therefore I have thought meet to discuss the Point at this time, that if any of you be ignorant, you may be instructed; if wavering, you may be resolved if mispersuaded and possessed with error in this particular, you may be convinced and reclaimed. To this end I shall endeavour by God's help to manifest the truth unto you, and to clear it from those mists that some cast about it, to obscure it. This premised, I come to the words of the Text, For he is the Minister. etc. For the coherence of these words, to fetch it no further than needs must, the Apostle in the beginning of this Chapter gins to treat of the Magistrate, and the duty which people own unto the Magistrate. Let every soul be subject to the higher powers. v. 1. Subject, viz: either actively, if the thing commanded be lawful, passively if it be unlawful. That this subjection is due unto the Magistrate, the Apostle proves by two arguments. 1. for the ordainer of the Magistrate, viz. God; It is God that hath ordained him, and therefore people ought to be subject unto him, and not to resist him; for to resist the Magistrate, being ordained of God, is to resist God's ordinance, and so to provoke God's indignation. For there is no power, but of God; the powers that be, are ordained of God. Whosoever therefore resisteth, resisteth the ordinance of God; and they that resist, receive unto themselves damnation. v. 1. & 2. And then, secondly, he proves it by an argument drawn from the end for which God hath ordained the Magistrate, viz: the great good and benefit of people, to contain and keep them in order, to protect and defend them that do well, and to correct and punish them that do evil. For rulers are not a terror to good works, but to evil, Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same. For he is the Minister of God. etc. v. 3.4. Then from these premises he infers the conclusion, therefore you must needs be subject not only for wrath (for fear of punishment) but also for conscience sake. i e. out of conscience towards God, who hath ordained the Magistrate and hath given him his authority, and that for the preservation and welfare of those, who are under his authority. Thus I have brought you to the Text, and somewhat beyond it; and this may suffice to show the coherence of the words. For the explication of them, much needs not to be spoken, there being no great difficulty in them. For he [viz. the Magistrate, called the power, v. 3. Is the minister of God,] that is, ordained of God, and subservient unto God, and that in such an eminent manner that God communicates his own name unto I have said ye are Gods, Psal. 82.6. To thee [whosoever thou art, that art under his authority for good] i. e. for thy good, that thou mayst do good, and receive good. But if thou do that which is evil [viz: the evil of sin: For there is an evil of punishment, which though it be evil, as evil is taken for painful, yet as evil is taken for sinful, so it is not evil, but good, if it be inflicted on those that do deserve it, and by those that have power and authority to inflict it. In this sense God himself is said to do evil, yea all evil that is done in this kind, is said to be done by him, who yet can do nothing but what is good, that is, just and right. Shall there be evil (any evil, viz: of punishment) in a city, and the LORD hath not done it? Amos, 2.6. Be afraid [viz. of the power, i.e. the Magistrate] as 'tis expressed v. 3. If thou wilt do the evil of sin, look to suffer the evil of punishment. For he beareth not the sword in vain. [1. The Magistrate is not in vain armed with power and authority, but to this end, that he may smite and punish such as do evil, for he is the minister of God, a revenger etc.] Private revenge is forbidden, Rom. 12.19. Avenge not yourselves. But the Magistrate being a public person, and appointed of God to this end, to take vengeance on those that do evil, he may and aught to do it. This is not against that, Rom. 12.19. Vengeance is mine, I will repay, saith the Lord. No, what the Magistrate doth by virtue of his office, to which God hath called, and of his authority, wherewith God hath invested him, that is as done by God himself. Doct. The words being thus explicated, the doctrine which I observe from them, is this, That Magistrates are ordained of God, for the maintaining and defending of those that do well, and for the restraining and punishing of those that do evil. This doctrine is clear and evident from the text, and being thus indefinitely propounded, they with whom I have had somewhat to do already in conference and dispute, and with whom (i. with their opinion, I shall still have to do at this time) they, I say, do not deny, but they limit it, and will have it understood only in things civil, not in matters of religion. This therefore is that which I shall apply myself unto, to prove that the Magistrate hath a just and lawful power, as well in things that concern the first, as in things that concern the 2. Table; as well in matters of religion, as in civil matters. But that none may mistake, let this be known and considered, that we do not ascribe such power to the Magistrate, as the Papists do to the Pope. We do not hold, that the Magistrate may prescribe forms of religion, as he pleaseth: this was jeroboams sin, 1 King, 12.28. etc. Nor that he may perform those things which belong to the minister, as to preach, baptise, etc. This was it for which Vriah was Plagued, because he would needs take upon him to execute the Priest's office, 2 Chro. 26.16, etc. But we hold and maintain, that the Magistrate hath a power to erect, preserve and establish that religion which God in his word hath commanded, and to cause both ministers and others to perform those things (in respect of the outward act) which God doth require of them, and to restrain and punish them, if they transgress; not only in things concerning the 2. Table, but also in things concerning the first Table. [And this is all that is meant by that title of supreme head, or supreme governor, which we give unto the King] which makes me to wonder much atsome (whom otherwise I reverence & esteem for their works sake) who have lately inveighed sore against this Title, alleging the censures of Calvin and the centurists upon it, whereas it is well known, that the English Divines long before these times, have showed that Calvin and the Centurists did mistake the meaning of the Title, and supposed it to imply such an exorbitant power, as is attributed to the Pope by the Papists; so that the true meaning of it is no more, than what they, and all Orthodox Divines do yield unto the Magistrate. This hath been made so clear, that not only * Ject. D. Nowell against Dorman, Dr. Rainolds Confer. foreign Protestants, but even * Rivot in Decal. Hart in the Conf. with D. Rain. Papists also, some of them have been Satisfied.] But to return to the point, and the proof of it, against those that would so limit the Magistrates power, and restrain it to civil affairs. 1. It is a rule, Non est distinguendum, ubi lex non distinguit, Argum. 1 i. we must not distinguish, where the law doth not distinguish. And therefore the Apostle not so limiting the power of the Magistrate, we may not so limit it. The Apostle in the text, and the verse before the text, Speaks of the Magistrate as having power from God to punish evil doers, and to protect those that do well, he doth not limit this to things that concern the 2 Table, neither is there any ground for this limitation. See also 1 Pet. 2.14. Exception 1. Yes, say some, the Apostle in the verses following, v. 6.10. doth limit that which goes before. Answ. Let that be considered, For, for this cause, etc. verse 6. There the Apostle only shows, that therefore tribute is paid to Magistrates and Rulers, because they must apply themselves to the execution of that office to which God hath called them, viz. the ruling and governing of people, the protecting and preferring of those that do well, and the correcting and punishing of those that do evil. And hereupon v. 7. he exhorts people to render unto Magistratrs, and not to them only, but to all, that which is due unto them; Render therefore to all their deuce, tribute to whom, etc. And v. 8. proceeding in his exhortation, as it is general, and concerns the rendering of that which is due unto all, he bids, Own nothing to any man, but to love one another: Intimating that love is such a debt, that can never be so paid, but still its due. And to shine up to a careful performing of this duty of love, which all continually own unto all, he sets forth the excellency of love, Saying, for he that loveth another, hath fulfilled the law. And that love is of such an excellent nature, as that the whole law (viz: of the 2. Table, of which he speaks; for he speaks of that love which men own one to another) is fulfilled in it, this he proves v. 9.10: for this, Thou shalt not commit adultery, thou shalt not steal etc. Love worketh no ill to his neighbour, whence he infers, Therefore love is the fulfilling of the law. Thus the whole Series, and Method of the Apostle's discourse being considered, it plainly appears that his mentioning of the duties of the 2. Table, is not to this end, to show that the Magistrate hath power only in and about things of that nature, but quite to another purpose, viz. to prove that in loving one another is comprehended the sum and substance of that whole law, namely of the 2 Table, which concerns the duty of men towards one another. Except, 2. Others therefore fetch the ground of their limitation from another place, viz: that Mat. 22.21. Render unto Caesar the things that are Caesar's, and to God the things that are Gods. Answer: But surely that place affords no ground for it; our Saviour there indeed intimates, that some things belong unto God, which do not belong to Caesar, (of which we make no question; for faith and affiance, religious worship, and obsolute obedience in all things are due unto God, not so to Caesar,) but that it belongs not unto Caesar to intermeddle in matters of religion, this our Saviour there shows not; no, those words, Render unto Caesar the things that are Caesar's, and to God, the things that are Gods, were always of force: there were always, some things (viz. those before specified) belonging unto God, and not unto Caesar, yet it is most vident and undeniable, that in some ages Caesar, i. the Prince and Ruler hath had, and exercised this power which we now contend for, and that lawfully and laudably. And so I pass to another argument drawn from the just practice of good and Godly Magistrates. 2. Therefore I argue thus; The best of the rulers of Argum. 2 Gods people of old, have put forth their authority in matters of religion, and are commended for it. I will not stand much upon the examples of David and Solomon, not because they were types of Christ, as some have answered concerning David, and the same may be said of Solomon also, but because they were Prophets as well as Kings, and what they did in this kind, for the most part they did not as Kings, but as Prophets, as appears by 1 Chron 9.22. & 28.19. & 2 Chron. 8.14. To let pass therefore these examples, I will only urge the examples of those who were Kings only, and not Prophets, as of Asa, Jehoshaphat, Ezekiah and Josiah: How Asa put down Idolatry, and caused the people to enter into a strict and solemn covenant to serve the Lord, is recorded 2 Chron. 15. Of Jehoshaphats care concerning religion, how he took away the high places & the groves out of judah, and sent Priests and Levites throughout the land, to teach and instruct the people, we read 2 Chron. 17. How Ezekiah restored religion, opening the doors of the Temple, which Ahaz his Father had shut, caused the Priests and Levites to discharge their offices, and the people generally to keep the passover, etc. we find 2 Chron. 29. & 30. & 31. And so of josiah, how he destroyed idolatry, repaired the Temple; and kept a most solemn Passover, 2 Chron. 34. & 35. Thus did all these famous Princes, & that not by any peculiar power and authority, but such as is common to all Rulers and Magistrates within the compass of their jurisdiction. which will further appear by the next argument. Argum. 3 3. Therefore I argue from the commendable practice of heathen Magistrates, who having the people of God sometimes under their dominion, have made good laws and decrees concerning religion: which shows that all they ought. See to this purpose Ezr. 6.14. & 22. Ezr. 7.21.23.25.26.27. So whereas Nehemiah caused the chambers belonging to the Priests to be cleansed, and the Sabbath to be observed etc. Neh. 1.3. He had his commission from Artaxerxes, Neh 2. See also what a decree Nebucadnezzar made, Dan. 2.29. and Darius Dan. 6.25, 26. 4. If this power be not granted to the Magistrate, Argum. 4 great evil and mischief will ensue, the Church will be most miserably pestered with Sects and Heresies, and all manner of impiety. This is noted as the occasion of Micahs idolatry, that there was no King (i.e. not Ruler, or Magistrate) in Israel, but every one did what seemed good in his own eyes. Judg. 17.6. And so of the Idolatry of the children of Dan, Judg. 18.1. In these two places the want of a Magistrate (who is to restrain and shame them that do evil, Judg. 18.7.) Is noted as the occasion of that disorder that was in the Church, even as in two other places, viz. Judg. 19, 1. & 21.25. It is noted as the occasion of that disorder that was in the Civil state. Object. But some may say, that in the Apostles days, and along time after there was no Magistrate to take care of religion, therefore no such necessity of a Magistrate in that respect. Answ. I answer; that the Apostles were endued with an extraordinary power, which sometimes they did exercise upon heinous transgressors for the admonition and terror of others. Thus Peter struck Ananias and Sapphira with sudden death, Acts 5. And hereby great fear came upon all the Church, and upon all that heard of it. v. 11. So Paul smote Elimas' with blindness, Acts 13. Whereby the Deputy Sergius Paulus was astonished, and converted. v. 12. So that the extraordinary power of the Apostles might well then supply the want of a Christian Magistrate. And for the times after the Apostles, until Constantine, besides that the Church was continually under persecution, what a flood of heresies did break in, appears by the writings of Irenaeus and Tertullian, who lived in those times. 5. It is promised, that in the times of the Gospel, Kings shall be nursing fathers, and Queens nursing mothers to the Church. Isa. 49.23. But this they cannot be, except they have power, & put forth their power in matters of religion, which do especially concern the Church, as well as in Civil matters. Except. 1. Some answer, that Kings and Queens are promised to be nursing fathers, and nursing mothers to the Church, in that being converted, they shall hold forth the grace of Christ unto others. Reply, But so may any of the Saints do, though of the meanest rank and poorest condition: its true, the examples of Kings and Queens are more conspicious, and more taken notice of; but to be nursing fathers and nursing mothers, imports a power and a care to cherish and maintain, to protect and defend, which is much more than to hold forth by example. Therefore the Apostle gives this as a reason, why we should pray, as for all, so more especially for Kings, and those that are in authority, that under them, (i. e. under the wings of their protection) We may lead a quiet and peaceable life in all godliness, and honesty. 1 Tim. 2.1, 2. Except. 2. Some grant that protection and defence is employed in the titles of nursing fathers, and nursing mothers; but this protection and defence, they will have meant only in outward and civil things, not in things belonging to Religion. Reply. But 1. To be nursing fathers, and nursing mothers to the Church, as the Church; must needs imply a protection and defence of the Church in matters of Religion; for it is Religion which gives being to the Church, and by Religion it is that the Church doth differ from the Civil State or Commonwealth. 2. Mere heathens and infidels may have, and usually have this benefit by their Kings and Queens, to be protected and defended in their civil rights and liberties; but the Prophet speaks of a special benefit, which the Church shall have by Kings and Queens above others. 3. The Apostle, 1 Tim. 2.2. requires us to pray for Kings, and those that are in authority, that under them we may lead a quiet and a peaceable life, as well in all godliness (which concerns Religion) as honesty. Argum. 6 6. It is Prophesied in respect of the times of theGospel, Zech, 13.3. That if any shall Prophecy falsely to draw away unto Idolatry, his father and his mother that begat him, shall say unto him, thou shalt not live; for thou speakest lies in the name of the Lord; and his father and his mother that begat him, shall thrust him through when he prophesieth. This shows that in the times of the Gospel (of which times this is Prophesied, as appears by v. 1.) there shall be a restraining and punishing of false Prophets, false teachers and seducers. Except. Some answer that all that is here held out unto us, is this, that in the times of the Gospel, false teachers that go about to draw from Christ, shall be most odious unto true believers. Reply. This is not all, but that they shall also be restrained and punished, as those words plainly import. They shall say unto him, thou shalt not live, and they shall thrust him through. Object. But it is objected, that the words are not to be taken literally, for that, so parents should kill their own children, whereas it is unlawful for any private persons to kill others, and most unnatural for parents to kill their children. Answ. I answer, They are said to do it, because they procure it to be done, viz. by the Magistrate, whom they shall inform against those seducers, that so they may receive condign punishment. A parallel place to this, and which doth serve fully to illustrate this, there is, Deut. 13.6, 10. If thy brother, the son of thy mother etc. entice thee secretly, saying, Let us go serve other Gods etc. Thou shalt not consent etc. neither shalt thou conceal him; but thou shalt surely kill him, thine hand etc. Mark here, Thou shalt surely kill him. viz. Whosoever thou beest that art enticed unto idolatry. But how is this understood? may any one take upon him to kill such as would draw him away from the true God? No, he must not do it himself, but procure it to be done, by such as have power and authority to do it, as the words before do show; thou shalt not conceal him. i. thou shalt complain of him to the Magistrate, and shalt inform him against him. So the words following show as much, Thine hand shall be first upon him to put him to death, and afterwards the hands of all the people; i.e. Thou having witnessed against him, and the Magistrate having condemned him, thou shalt throw the first stone at him. For so the witnesses used to do, as we see Deut. 17.7. And mark also that which follows, v. 11. And all Israel shall hear and fear, and shall do no more any such wickedness as this amongst you. This reason shows the precept to be moral, and to bind in all ages, Q. d. The wickedness is exceeding great, and therefore he that is found guilty of it shall die for it, that so others may fear to do the like. I will add no more arguments, these may suffice to prove that Magistrates are ordained of God, for the protecting and preserving of those that do well, and for the correcting and punishing of those that do evil; and that not in civil matters only, but also in matters of Religion. Objections. Answered. Some objections are made, which must be answered. Object. Tit. 3.10. An heretic, after the first and second admonition, reject. Here, say some, the Apostle requires only that an heretic being obstinate be rejected. i.e. Excommunicated, cast out of the Church, not restrained and punished by the Magistrate. Answ. The Apostle wrote to Titus, and signified what he and the officers of the Church should do; as for the civil Magistrate, the Apostle had no reason to mention him, there being as then none but such as were Aliens from Christ and the Gospel. But doth it follow because the Church must reject and excommunicate an Heretic, that therefore the Magistrate hath no power to restrain him from preaching and publishing Heresy, and to punish him for it? Surely no more, than it follows, that the magistrate may not punish for incest, because the Apostle writes to the Church at Corinth to cast out the incestuous person. 1 Cor. 5. Object. But they object again and say, what punishment doth the Gospel appoint for Heretical teachers and maintainers of false opinions in matters of Religion? Answ. 1. I may demand also, what punishment doth the Gospel appoint for thiefs, murderers, incestuous persons, etc. I do not find the Gospel to express any punishment to be inflicted by the Magistrate more upon these then upon the other; expressly nothing, that I know, is prescribed against either, but by consequence something is prescribed against both; in that the Gospel doth approve, confirm and ratify the Magistrate to be a terror unto evil works, and a revenger to execute wrath upon those that do evil, Rom. 13.3, 4. which (as hath been said) holds as well in things concerning the first as the second Table. 2. As it is in respect of offences against the second Table; so it is also in respect of offences against the first Table; greater or lesser punishment is to be inflicted, as the offence is more or less heinous; That place, Zech. 13.3. being a Prophecy concerning the times of the Gospel, shows, that in some case, death itself may and aught to be inflicted upon false teachers. Object. But, say some, if the Magistrate be allowed this power to preserve and maintain truth in matter of Religion, and to curb and restrain error; he may either through ignorance or malice, or both, happen to do quite contrary, to restrain truth and maintain error. Answ. It may so happen indeed, and hath often so happened, otherwise there had not been so many Martyrs. But what then? The power in itself is good, and being rightly used doth work good, and shall it therefore be denied and disannulled, because it may be abused, and so work evil? By this reason the Magistrate shall have no power at all, not so much as in civil things; for he may abuse and pervert also this power, he may condemn some as being thiefs, murderers, traitors, etc. who are no such men but most innocent persons. Object. But some object that in the Parable of the tares, Math. 13. where the master would not let the servants pluck up the tares as they would have done, but bid them let them grow till the harvest, and then they should be plucked up. Hence they gather that Heretics and such as maintain false doctrines, whom they understand by the tares, must not be punished nor restrained, but let alone until the end of the world, which Christ himself shows to be meant by the harvest. Answ. This Parable makes no more for a toleration of Heretics then of thiefs, murderers, and all wicked ones whatsoever; for if we will heed our Saviour's own explication; by the tares are meant generally the children of the wicked one, v. 38. All things that offend, and they that work iniquity, v. 41. Object. But are all the workers of iniquity to be let alone until the end of the world? Answ. No, that's not our Saviour's meaning, but the scope of the Parable is to show, that however some may imagine, yet there will be a mixture of good and bad here even until the end of the world; and that then, and not before, shall be a full and perfect separation of the one from the other; The same is signified by the Parable of a draw-net, Mat. 13.47.— 50. Thus the Doctrine being sufficiently confirmed, and the Objections made against it answered, let us come to the Uses of it. Use. 1 And 1. It serves to convince and recliam, if it may be, those that are of the contrary opinion, and to teach and admonish all to beware of that opinion: It is an opinion injurious unto God, injurions to his vicegerent, injurious to his people. 1. Injurious unto God, opposing his ordinance. 2. Injurious to God's vicegerent, the Magistrate, divesting him of that power wherewith God hath invested him. 3. Injurious unto God's people, depriving them of that benefit which they might and should have by the Magistrate, and for want thereof exposing them to great and manifold inconveniences. Use. 2 2. To confute the Papists, who though they seem to give unto the Magistrate this power, yet indeed they withhold it from him: For they make him only a Vassal to the Pope, and those of that Hierarchy; to execute their Canons and Decrees, to punish such as they have pronounced Heretics, and to cause that doctrine which they propound to be embraced, and those rites which they enjoin, what ever they be, to be observed. Whereas, if private persons must prove all things and hold fast that which is good, 1 Thes. 5.21. then much more must Magistrates do it; Though they must not do things of themselves, but must advise with godly and able Ministers, and be instructed and directed by them out of God's Word, yet must they not tie themselves to the dictates of men, but must have the book of God, the holy Scripture, continually with them, and exercise themselves diligently therein, and by it try things, Deut. 17.18, 19, 20. before either they receive them themselves, or cause others to submit unto them. Use. 3 3. To stir us up to pray continually unto God in the behalf of our Magistrates, that they may be enlightened by his Spirit to discern of things that differ, that so they may be able to use their power aright to edification and not to destruction; for the supporting of the truth, not for the suppressing of it; and that they may be incited and stirred up to do it. Thus the Apostle exhorts and requires us to pray and make supplications, as for all, so more especially for Kings and those that are in authority, that under them we may lead a peaceable and a quiet life in all godliness and honesty, 1 Tim. 2.2. We may see, and it is worthy to be observed, that according as the Kings and Rulers of God's people were good or bad, so Religion either flourished or decayed; under Asa, Jehosaphat, Hezekiah and Josiah it flourished: Under Rehoboam, Ahas, Manasses, etc. it decayed. Use. 4 4. To stir us up to praise and glorify God for such Magistrates when any good doth accrue unto the Church by them: As we must honour the Magistrates themselves so much the more, by how much the more they put forth themselves and exercise their authority for the preserving and maintaining of Religion, and for the procuring of the welfare and happiness of the Church, as they did Jehoiada the high Priest, who had been Tutor to King Joash in his nonage, and carried himself worthily in that place of dignity and power; at his death they did him the honour to bury him among the Kings, because he had done good in Israel both towards God and towards his house, 2 Chron. 24.16. So chief our care must be to acknowledge the good hand of God upon us in vouchsafing to give us such Magistrates, and to make them so instrumental to our good, and to give him the praise and glory of all; The King granted me (said Nehemiah) according to the good hand of my God upon me, Nehemiah 2.8. So of Ezra, it is said that the King granted him all his request (viz. which he made in the behalf of jerusalem and the service of God) according to the hand of the Lord his God upon him, Ezra 7.6. And having rehearsed the decree that the King had made and the commission that he had given him concerning the worship of God, and the affairs of the Church, he breaketh out into this doxology, Blessed be the Lord God of our fathers, who hath put such a thing as this, in the King's heart, to beautify the house of the Lord, which is in Jerusalem: And hath extended mercy unto me before the King and his Counsellors, and before all the Kings mighty Princes, and I was strengthened as the hand of the Lord my God was upon me, Ezra 7.27, 28. ECCLES. 12.7. Then shall the dust return to the earth, as it was; and the Spirit shall return to God that gave it. IN the beginning of this Chapter Solomon bids, Remember thy Creator in the days of thy youth; and he shows why every one ought to have this care, viz. because in old age we can neither be so serviceable, neither can our service be so acceptable; this is signified in those words before the evil days come, and the years draw nigh, wherein thou shalt say, I have no pleasure in them: the days of old age are evil days, i. e. full of trouble and sorrow; in which sense jacob said that his days were evil, Gen. 47.9. Old age is subject to diseases and distempers; Senectus ipsa morbus, it is itself a disease. And therefore also the years of old age are years wherein a man hath no pleasure, see Psal. 90.10. and 2 Sam. 19.35. And are we then in old age fit to do God service? Or is it fit to put off the serving of God until old age? Shall we think that God will have pleasure in that service which we put off till those years come, wherein we ourselves have no pleasure? Solomon having thus generally set forth in the first verse how unmeet it is and unreasonable to cast off the remembrance of God until old age come, he goes on in the next five verses to describe old age and to set forth the troublesome and uncomfortable condition of it more particularly: the description is very elegant, but allegorical, and therefore obscure; I may not now stand to explain it, but must come to the 7. ver. which I am to insist on, wherein he shows what old age tends to, and what follows upon it, viz. death and judgement, Then shall the dust return etc. Then] viz. when old age hath worn and weakened the body and dissolved the frame and temperature of it. Shall the dust] i. e. the body which was made of dust, Gen. 2.7. Return to the earth as it was,] According to that Gen. 3.19. In the sweat of thy face shalt thou eat bread, till thou return to the ground, (or earth); for out of it wast thou taken; for dust thou art, and unto dust shalt thou return. And the Spirit] i. e. the soul, as the word Spirit is taken 1 Cor. 6.20. and so in other places. Shall return unto God] viz. as the Chaldee Paraphrast dothwel interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. to stand (or appear) in judgement before him, to be judged and sentenced by him. For it is appointed unto men to die once, so after this the judgement, Heb. 9.27. That gave it) that created it, and infused it into the body, see Gen. 2 7. The words being sufficiently explained, I come to the Observations to be gathered from them. Observe. 1 And the first is this, That the body is mortal, Then shall the dust, i. e. the body, return to the earth, as it was. The Apostle calls the body, in respect of its condition here, mortal body, Rom. 6.12. and so Rom. 8.11. It's called a Tabernacle, 2 Pet. 1.13, 14. & 2 Cor. 5.1. A Tabernacle hath no foundation as a house hath, only is made fast with cords and stakes, but the cords are soon loosed, and the stakes plucked up, and so the Tabernacle dissolved. It's said john 1.14. that the word was made flesh, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we read it, See Beza. dwelled among us, but the word signifieth, to abide in a Tabernacle, it imports that Christ had a mortal body. But how comes it to pass, that the body is mortal? did God make it so at first? No, had man continued such as God first made him, he had never died. His body indeed being compacted of corruptible matter, was naturally apt to be corrupted, but by a supernatural power it should have been preserved from corruption. Augustine speaking of man, as he was at first created of God, saith well, mortalis erat conditione corporis animalis, immortalis beneficio creatoris, i. e. In respect of the natural constitution of his body, he was mortal, but through the goodness of his creator he was immortal. It was sin that brought mortality. What day soever thou dost eat thereof [viz. of the forbidden fruit] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt die, i. thou shalt certainly die; so God threatened Adam, Gen. 2.17. Not that immediately upon his transgression his soul should part from his body, but immediately he should become mortal, and subject to death, as Symmachus did well interpret it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. thou shalt be mortal. In this sense are the very same words used, 1 King. 2.37 It shall be (said Solomon to Shimei) that on the day thou goest over, and passest over the brook Kidron, thou shalt know for certain, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dying thou shalt die, i.e. thou shalt certainly die. Shimei died not that very day but then immediately his life was forfeited, and he made himself liable to death, Whensoever Solomon should please to inflict it upon him. And thus it was with Adam upon his eating of the forbidden fruit; presently the sentence of death passed on him, dust thou art, and to dust shall thou return, Gen. 3.19. Thus Adam by his transgression made himself mortal. Yea, and not himself only, but all his posterity also. For all were included in him, and his sin was the sin of all, and so in him all became mortal. In Adam all die, 1 Cor. 15.22. viz. because in Adam all did sin. By one man (namely Adam) sin entered into the world, and by sin death, and so death went over all etc. Rom. 5.12. Obser. 2 I pass to a 2. Observation, viz. this, That the soul is immortal; the spirit [doth not go to the earth, as the body, but] doth return to God that gave it. True it is, there is a death of the soul, a death in sin, Ephes. 2.1.5. And a death for sin, Revel. 20.6. It is there called the second death, because there is another death for sin before it, viz. The death of the body, which death (as hath been showed) came by sin, and for sin; but after this comes a second death for sin (if sin be not remitted through Christ) viz. The condemnation of the soul, first, and afterwards both of soul and body. The first death is but temporal, but the second death is eternal. But this death of the soul, whether in sin, or for sin, is but metaphorically and improperly called death. The soul dies not so as to cease to be that substance which it was before; in this respect it is immortal. The body turns to dust, but the soul subsists, and remains for ever. One in these times hath set forth a book purposely to prove the soul to be mortal in like manner as the body is mortal, maintaining, that when a man dies, his soul dies as well as the body. A most gross opinion, and directly contradictory to the Text in hand, and to many other places of Scripture, which by no art or subtlety can be eluded. He would evade this Text that we have in hand, by saying, that it imports no more than what is said, Psal. 104.29. Thou takest away their breath, they die, and return to their dust. But these places are not so parallel, as he supposeth. For the taking away of the breath, which the Psalmist speaketh of, is a cause of death, and therefore, at least in order of nature before death; for so the cause is ever before the effect: because God takes away from his creatures their breath, therefore they die; but here the spirits going to God is a consequent of death; First, a man dies, and then, as his body goes to the earth, so his soul goes to God. This clearly argues a subsisting of the soul when a man is dead, and that the soul doth not die together with the body. Test. 2 So elsewhere in the Scripture the Spirit of God is plain, and plentiful in asserting the souls immortality. This day (said Christ to the repenting and believing malefactor) shalt thou be with me in Paradise. How should he be that day with Christ in Paradise? Not in respect of the body; for so Christ himself was not that day in Paradise, but in the grave. And in respect of the body, the impenitent thief was as much in Paradise, as he to whom Christ made this promise. Therefore it was in respect of the soul that he should be that day in Paradise; and consequently the soul dies not with the body, but subsists separated from the body. The answer which the adversary gives to this place, is to this effect (for it is somewhat intricate) that therefore Christ told the penitent thief, that he should that day be with him in Paradise, though it should not be until the resurrection (for he grants that the body shall rise again, and then the soul shall be reunited to it, but will have neither soul nor body to live until the resurrection) because there is but, as it were, a moment betwixt death and the resurrection, for that while a man is dead, be it never so long, he perceives no continuance of time, being altogether without sense and feeling. But what if a man be not sensible of time, is there therefore none for that? The 7 sleepers that are said to have slept from the time of Decius, to the time of Theodosius, about 200 years, by this reason may be said to have waked the same day that they fell asleep. Yea grant this man's opinion of the souls mortality to be true, and let the words of our Saviour be expounded, as he would have them; and what singular thing was promised to that penitent malefactor? It might as well have been said to Adam, that that very day that he died he should be with Christ in Paradise (though it should not be of, I know not how many thousand years after) as it was spoken by our Saviour to this Malefactor that was Crucified with him. Test. 3 Again, 2 Cor. 5.8. We are confident [saith the Apostle] willing rather to be absent from the body, and present with the Lord. How (I wonder) are we present with the Lord, when we are absent from the body, if the soul do not remain separated from the body? certainly if the soul die with the body, we are less present with the Lord after death, which is meant by absence from the body, than before. Besides, that very phrase of being absent from the body, implies that something of us, which can be nothing but the soul, hath a subsistence by itself out of the body, and therefore dies not with the body. To this place he answers, that the Apostle meant nothing else but the estate after the resurrection. But how could the Apostle mean that? For is there then an absence from the body, when as the body riseth again, and the soul and it are again united? Test. 4 Again, Phil. 1.23. the Apostle saith, That he desired to be dissolved and to be with Christ, which was better for him, then to live still here in this world. And v. 21. that it was gain for him to die. But except the soul be mortal, how could this be? how could death be gain to him? How could he desire to be dissolved that he might be with Christ, and so be in a far better estate than here he could enjoy, if as his body died, so his soul should die also, and should be no more until the resurrection? Surely then it had been far better for him to live still, yea (if it were possible) not to die at all, but to remain until Christ's 2 coming, as some upon a mistake of Christ's words supposed John should, joh. 21.23 I will add but one place more, viz. That 2 Cor. 12.2.3. where the Apostle saith, that he knew a man in Christ, (meaning without question himself) who was caught up to paradise, the third heaven, whether in the body, or out of the body, he could not tell. These words, which the Apostle twice repeateth, whether in the body, or out of the body, I cannot tell, to what purpose were they, if the soul could not be separated from the body, and subsist in a state of separation? They necessarily imply thus much, that the soul is a distinct substance from the body, and may subsist out of the body. And consequently it is not mortal, it dies not with the body. But some objections are made which must be answered. Object. 1 Man is mortal, and therefore the soul being part, yea principal part of man is mortal. Answ. I answer, it doth not follow, Totus homo moritur non totum hominis, i. the whole man dieth, but not the whole [not every part] of man; it sufficeth that one part, viz. the body dieth. For quod convenit parti, convenit etiam toti secundum illam partem, i. That which agreeth to a part, agreeth also to the whole in respect of that part. It's said Gen. 2.7. that God form man of the dust of the ground; viz. because God form the body of man of the dust. As for the soul it was not form thereof, but infused, as there it's said, that God breathed into man i man's body] the breath of life. If man's mortality did prove the mortality of the soul, then because Christ died, not only his soul, but his divine nature should die also, which (I think) this Author himself will abhor to say or think; for as man consisteth of soul and body, so Christ of the divine and humane nature. And therefore if Christ might die (as he did) and yet his divine nature be immortal; then is there no necessity at all, why, because man dyeth, the soul therefore must die also. Object. 2 Man became mortal because of sin; but he sinned principally in his soul. Therefore in respect of the soul he ought principally to die. Answ. The soul through sin becometh liable to such a death as it is capable of viz. an exclusion from God and from all happiness: but it is not capable of such a death, as the body is liable to, viz. a deprivation of all sense and feeling, and a corruption of the very substance of it, for the soul is a spirit [as in the Text, and in other places it is termed) and therefore of an incorruptible nature. Object. 3 In death there is no remembrance of God; in the grave who shall give him thanks, Psal. 6.5.? The grave cannot praise him, death cannot celebrate him, Isa. 38.18. Answ. The meaning is, that the dead cannot so praise God as the living do, viz. to the instruction and edification of others. The living, the living, he shall praise thee, as I do this day; the father to the children shall make known thy truth, saith Hezekiah there immediately after, Isaiah 38.19. In this respect the godly have desired to live rather than to die, that they may edify the Church, and to glorify God, which being dead they could not do. I will not die, but live (saith David, and why? he adds) and declare the works of the Lord, Psal. 118.17. See also, Phil. 1.23.24.25. Object. 4 Eccles. 9.4.5. A living dog is better than a dead Lion. For the living know that they shall die, but the dead know not any thing. And Eccles. 3.19.20.21. That which befalleth the sons of men, befalleth beasts; even one thing befalleth them; as the one dieth, so dieth the other; yea they have all one breath, so that a man hath no pre-eminence above a beast; for all is vanity. All go unto one place, all are of the dust, all turn to dust again. Who knoweth the spirit of a man that goeth upward, and the spirit of a beast that goeth downward to the earth? Answ. This is spoken in the person of carnal Epicures and Atheists, who think there is no other life after this, and therefore had rather live, though never so basely, then die, though never so honourably. Certain it is, that the spirit of God means nothing less, then that the worst alive, are better than the best being dead. For how then are they blessed that die in the Lord, even whiles they are dead? Apoc. 14.13. How is it gain to the godly to die, and far better for them then to live? Phil. ●. 21.23. And that very question, who knoweth the spirit of a man that goeth upward, etc. implieth that in truth, the spirit of a man dies not when the body dies, as the spirit of a beast doth; although the Epicure and Atheist, that lives like a beast, thinks that he shall also die like a beast; that there's no difference at all betwixt the death of a beast, and the death of a man, but that every way as the one, so the other dieth also, viz. as well in soul, as in body. I pass to the 3d and last observation. Observe. 3 The soul immediately after death, is judged of God. In this respect its said, when a man dies, to go to God, viz. to be judged by him; for otherwise it is not true of every soul (not of any soul of the wicked) that it goes to God, viz. so as to live with him, and to love the blessed fruition of him. Now that the soul immediately after its separation from the body, comes to judgement, appears by those places pre-alledged, which show that the souls of the godly immediately after death, are in blessed happiness; as 2 Cor. 5.8. Phil. 1.23. Apoc. 14.13. This argues, that judgement doth pass immediately upon the soul, and that it is forthwith adjudged either to its reward, or punishment. The same also may be proved by that of the rich man and Lazarus, Luk. 16. Which seems not to be (as some suppose) a mere parable, but a parabolical history, or a history related somewhat after a parabolical manner. For that 1. Lazarus is there named, whereas in mere parables, the names of persons spoken of are not mentioned, because the persons are but feigned. And 2. parables are ever drawn from things outward and obvious unto men; whereas our Saviour there speaks of things done in the other world. Object 1 But some may object that, 2 Tim. 4.8. Henceforth is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give me at that day, viz. of Christ's coming to judgement in the end of the world. So Col. 3.4. When Christ, who is our life, shall appear, then shall we also appear with him in glory. By these, and such like places, it may seem that there is no reward received after death until the general judgement. And so divers of the ancients have thought that the souls are until the last judgement in certain receptacles, neither in pain nor pleasure, but only in expectation of that which is to come. Answ. But the meaning of those Scriptures, which seem to favour that opinion, is only this, that the full and perfect reward is not till the last judgement; not but that the reward in some measure, and in great measure too, is obtained before that time, as is evident by those other Scriptures which have been cited. Yea comparatively just men departed out of this life, are said to be made perfect; Heb. 12.23. viz. in comparison of what they were here in this world, though in comparison of what they shall be after the resurrection, they be still imperfect. Object. 2 But again it may be objected, If the soul be judged presently after death, what need is there of a judgement to come in the end of the world? I answer, yes; 1. In respect of men, because before only one part of them, viz. the soul is judged; but the body having been partner with the soul, either in righteousness, or in sin, meet and requisite it is, that the body also be partner with the soul, either in the reward, or in punishment. We must all appear before the judgement seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good or evil. 2 Cor. 5.10. The things were done in the body, and therefore, as well the body as the soul must be rewarded, or punished. Now this in respect of the body is not till the last judgement. 2. In respect of God also, besides the particular judgement, which is immediately after death, it is behoveful, that there be a general judgement, as there shall be in the end of the world; viz. that so God's justice may be made manifest. Hereby reason of the prosperity of the wicked, and the adversity of the godly, the justice of God sometime is questioned, yea denied. Mal. 2.17. & 3.14, 15. Therefore God will have his justice vindicated and cleared; All shall discern between the righteous and the wicked etc. Mal. 3.18. But the difference betwixt them immediately after death, is not discerned, it appears not; the judgement that then passeth upon the souls of men, is secret, and unknown to us. Therefore meet it is that there be another judgement, a general judgement, wherein all shall be judged, and that in the sight of all, that so God's justice may appear unto all. Therefore the Apostle speaking of the last judgement, calls that day, a day of the revelation of the righteous judgement of God, i. a day wherein the righteous judgement of God shall be revealed and made manifest to all the world. See Mal. 3. and the last ver. with Mal. 4. and the two first verses. To make some Use and application of all. Use. 1 First, let us learn, and be admonished to prise spiritual things above corporal, and to labour for the welfare of the soul more than of the body. True it is, things needful for the body are to be looked after, the welfare of the body is not to be neglected. St. John desired earnestly that Gaius his body might prosper and be in health, 3 Joh. 2. And S. Paul exhorted Timothy to have a care of his bodily health, 1 Tim. 5.23. But the things that concern the soul are chief to be thought of; the welfare of the soul is principally to be regarded, First seek the Kingdom of God and his righteousness Mat. 6.33. Good reason, seeing the body is mortal, but the soul immortal. The body is but [as the Hebrews call it] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; i. e. the clothing or covering of man; the soul is the man indeed: Compare Mat. 10. 25 with Luke 9.25. Expende animam, impende in animam. Consider the worth of the soul, and so take care for the soul. This was the folly of that rich man, Luke 12. when his barns were full, he said Soul take thine ease, eat, drink and be merry, for thou hast much goods laid up for many years. Alas! those goods were for the body; not for the soul; that might starve in the midst of such plenty. This is the misery of the wicked, what ever their outward estates be, yet their inward man, their heart, is little worth; as Solomon tells us, Pro. 10.20. On the other side this was Paul's comfort, that though his outward man (the body) perished, yet his inward man (the soul) was renewed day by day, 2 Cor. 4.16 This is the happiness of the godly; that though otherwise they be in adversity yet their soul prospereth, 3 Joh. 2. Though outwardly they be poor, yet inwardly they are rich, Apoc. 2.9. Thus Lazarus was rich, though otherwise a poor beggar, and therefore was infinitely more happy than he that had abundance of the unrighteous Mammon, but wanted the true riches. Labour we therefore for these riches, spiritual riches, let out hearts be set on these which are eternal, not on the other that are but temporal. Labour not for the meat that perisheth, but for that meat that endureth to everlasting life, John 6.27. Use. 2 Secondly, seeing there is a judgement to come after death, and even a particular judgement immediately after the soul is departed from the body; let us think of it and prepare for it; the judgement of man may be evaded, but there's no evading of God's judgement; Whoremongers and adulterers God will judge, Heb. 13.4. Though man do not judge them yet God will: He will render to every man according to his deeds, Rom. 2.6. God doth sometimes exact judgements here, but these are but preludia futuri judicii, tokens and forerunners of the judgement to come; the judgements executed here are temporal, but that hereafter is eternal, Heb. 6.2. The prosperity or adversity of this life is but for a moment, but after death comes either that welfare or that woe, which endures for ever. What can work upon us, what can be of force to make us circumspect and watchful, if not the consideration of the judgement to come? Augustine saith it was metus mortis & futuri judicii, the fear of death and of judgement after death that brought him out of the gulf of sin wherein he was almost swallowed up and drowned. S. Paul also testifieth of himself, that knowing that there shall be a resurrection both of the just and the unjust; he did exercise himself to have always a conscience void of offence, etc. Act. 24.15, 16. See 2 Cor. 5.9, 10, 11. Eccles. 12.13, 14. But if we would be able to stand in judgement we must not rely on our own righteousness, but renouncing it as insufficient to justify us before God, we must fly unto Christ and lay hold on him and his righteousness, see Psa. 143.2. Phil. 3.9 Let us be sure that we be in Christ, and then we need neither fear death nor judgement after death; For there's no condemnation to them that are in Christ jesus, Rom. 8.1 But let us know and consider, that as there it follows, they only are in Christ jesus, who walk not after the flesh, but after the Spirit. He that saith that he abideth in him must himself walk even as he walked, 1 Joh. 2.6. As many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of God, Gal. 6.16. FINIS.