THREE SERMONS Preached by WILLIAM SCLATER Doctor of Diuinity, and Minister of the word of God at Pitmister in Sommersetshire.
Now published by his Sonne of Kings Colledge in Cambridge.
LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Pauls Church yard at the signe of the blacke Beare. 1629.
SERMON Preached at S t. Maries in the Vniuersity of Cambridge.
By WILLIAM SCLATER Doctor of Diuinity, sometimes Fellow of Kings Colledge, and Minister of the word of God at Pitmister in Sommersetshire.
Now published by his Sonne of the same Kings Colledge in Cambridge.
LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Pauls Church yard at the signe of the blacke Beare. 1629.
To that pious root of Religion and vertue, the worshipfull and deuout gentlewoman, Mistrisse IANE STILL, Together with her tender branches at Hutton in Sommerset, William Sclater wisheth all happinesse and prosperity in this life, and that which is to come.
TO auoyd the imputation of Ingratitude this slender Epistle of mine prostrates it selfe to your fauourable acceptation, desiring (though meanely) to expresse its Authours seruice, and (that indubitate office & act of loue) his thankfulnesse for that abundance of kindnesse, couetesy and well-willing, which from the infancy of your acquaintance with our deare Father, has beene from you propagated to vs branches of that root. Were it not, that I should be fouly iniurious to a Saint in Heauen (the memory of whom, as of a iust man is for euer blessed) I could [Page] willingly desire the accomplishment of that w [...] which once some, (though in another case) sub [...] [...]ing vnder the Statue of Brutus, made, would G [...] thou wert aliue Brutus! so I, would heauen would restore him, whose image externally I beare, & hope to be made heire of those vertues (the best inheritance) resplendent in him, that hee might himselfe haue presented you with this badge of his thankfulnesse, the contrary whereof was euer odious to him, and abhorrent from his nature; but since I cannot craue the fruition of his presence without bereauing him of felicity, let this gratefull office tendred by his Sonne haue accesse at the barre of your courteous acceptation, and if it (weighed in the ballance of your rich fauours) come short of equall counterpoizing them, you may in part ascribe it to the tenuity of the enditers immature iudgement, and want of rhetoricke to set it downe, but chiefly to the greatnesse of your kindnesse, which transcends the capacity of so illiterate a pen-man; but what you finde defectiue on my part, suppose (if there be any sence of such things among the Saints in Heauen) to be supplyed by the approbation of him, whose sonne I was. The present here offered vnto you is a Sermon preached by the Authour, my deceased Father, at S t. Maries in the Vniuersity of Cambridge, when he commenced Doctor of Diuinity, which through the importunity of some my worthy friends, and men of iudgement, who wish well to the Common-wealth of Israel, I haue put to the presse, hoping, that when it's brought forth, and exposed to the open world, it may finde safe shelter, and protection vnder the wings of [Page] your patronage. In it it you [...] [...]y furtherance of your faith, I dare promise for the Author, that he hath his desire; as for my selfe, be pleased thus to thinke, I had rather be accounted any thing, then vnthankfull. Now, the God of all grace, that hath called you to his eternall glory by Christ Iesus, make you perfect, confirme, strengthen and stablish you in the true faith of his sonne, deliuer you from euery euill worke, and preserue you to his heauenly kingdome. Amen.
To the Reader.
GEntle Reader, be pleased co [...] teously to embrace what not mine owne, but the maturity of others iudgements haue thought worthy the Presse. The Authours whole purpose euer was to heale, if possible, the breaches of Gods people, and further the fayth of his Church. Where he is faulty, smite him friendly, it shall be balme to the heades of his posterity, and perhaps a meanes, that the remnant of his labours redound heereafter to the Churches good. Now the Lord sole giuer of increase to the painefull indeuors of his Ministers, make this part of his works fruitfull, to the comfort of thy conscience, and establishment of thy fayth. Amen.
THE SPIRITVALL War-fare.
THis Text is amongst those, that antiquo vocabulo, but nouo errore yee call precedents: let that be no preiudice to the handling of it.
The resolution is plainly this: We haue first a Preface insinuatiue; wherein first a louing compellation, [...], a meeke obtestation, I beseech you. Secondly, an exhortation; wherein, 1. the Act, abstaine, secondly the obiect fleshly lusts, thirdly Reasons [Page 2] pressing the exhortation▪ first from our state; We are stranger [...] and pilgrimes; secondly, from their d [...]n [...] [...] [...]ect; They warre against the Soule:
[...] It is no title of complement, but a true Character of Pastorall affection. And howsoeuer protestations of this nature be not alwaies necessary; yet the thing is that must season all ministeriall performances. Whether he exhort, or instruct, or reproue, or correct, here must that haue place in a Minister that S. Paul prescribes to the people: 1 Cor. 16 14. That all our things be done in loue. The high Priest in the old Law, when he goes to Minister before the Lord in behalfe of the people, must haue in his Exod. 28. & 39. Breastplate ingrauen the names of the Tribes of Israel; on his breast the seale of loue; to signifie with what entire affection, a Pastour of the Church should be deuoted to the good of his people. There is indeed a kind of loue, the bane of all Pastorall performances, in effect hatred rather then loue. Let me therefore remember vnto you that ancient prescription of Hierome to husbands in respect of their wiues: A wise man must loue his wife, indici [...] non affectu; Iudiciously, rather then affectionately▪ so must a Pastors loue be guided by iudgeme [...] ▪ not by affection. Grecians haue well d [...]stinguished them by their names▪ the one they call [...], the other [...] blind affection, 1 and doting loue▪ [...]t drawes with it, first a complacentiam, a kind of pleasance, and contentment in very deformities and greatest blemishes. Balbinum delectat polypus Agnae. And the lukewarme, worst temper of the Soule in deuotion, begins amongst [Page 3] Pastors to be their peoples commendation. Secondly, 2 A nimium of couniuence at the grossest sinnes till custome haue brought vpon them the dy of the Blackemore, and their spots become as those of the Ier. 13.23. Leopard, neuer (except by miracle) to be remoued. Thirdly, Indulgence and flattery: Goe vp and prosper 3 say Achabs Chaplaines: there are minims of duties: the Prodigall, such call liberall; the Couetous, good husbands; tatling, in the stile of flatterys is affability; pertinacie, fortitude; very sloath; staiednesse, and maturity of iudgement; enormities are infirmities; neuer so little morality, purity no lesse then Angelicall. Its magna ira dej, sayth S. Austin, vt defit correctio, & adfit adulatio. The complaint of Hierome befits these times; In multis isto maxime tempore regnat hoc vitium; quodque est grauissimum, humilitatis ac beneuolentiae loco ducitur: eò fit vt qui adularj nescit aut inuidus aut Superbus Hieron ad Caelantium. putetur.
The other kind of loue onely Commendable in a Minister is, discreet Christian Charitie; ordinate loue, not inordinate affection. It drawes with it compassion of misery, supply of wants, seasonable Leuit. 19.17. reproofe and correction, when the state of the people requires it. Shall I 1 Cor. 4.21. come with the rod, or in loue, and in the spirit of meekenesse? 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 diuersa in diuersis operatur [...] Sometimes yee may obserue Gods seruants more peremptory: S. Paul not onely 2. Tim. 2.14 & 4.1. chargeth, [...] Timothy, to do the [Page 4] office of an Euangelist, prescribes him to charge the rich in this world to be rich in faith. And Titus to Tit. 2. speake, exhort, rebuke; [...] with all peremptorinesse of commanding. And indeed saith S. Paul: the Lord hath giuen vs power to vse 2 Cor. 13.1 [...]. sharpenesse, as well as commanded meekenesse, where it tends to edification, not to destruction. Its said indeed; the Lord was 1 Reg. 19.11. not in the wind, nor in the earth-quake, nor in the fire, but in the still voice; Yet its true, Gods voyce is as well in the terrible thunder of threates, as in the meeke allurements by promises and soft speeches, except perhaps we may say, he spake onely by Barnabas, the sonne 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 Maiestie, and peremptory spirit of Elias rests not on all the sonnes of the Prophets; as on Eliza [...]. Some are rather of Moses his temper, meeke euer to admiration. The Lord of all gifts distributes 1. Cor. 12. seuerally: and here it hath place of the Apostle; Euery man hath his 1. Cor. 7.7. proper gift, one after this manner, another after that. Its not safe strayning against our peculiar inclinations. Secondly, Besides we must learne to distinguish, first persons, secondly States of persons, thirdly, parts of ministery.
1 There are some of a brazen forhead, and yron sinew; with such to deale mildly were to beate the ayre: with these it must haue place that Ieremy hath; Gods word must be as Ierem. 23.29. fire, and as the hammer to breake the stone. There are others of Iosias temper, [Page 5] the noyse of any thing fearefull resolues, and makes euen to melt: these if we meekely perswade, and allure, as Gen. 9. Noah speakes of Iapheth we shall sooner bring them into the tents of Shem. This is Saint Iudes rule; haue Iud. ver 22.23. compassion on some in putting difference; others saue with feare pulling them out of fire. S. Bernard alluding to that in the Psalme: 1. Bernard. Sentent cap. 4. there is virga and Baculus: his rule is this: virgâ ouem, baculo lupum i.e. mites & obedientes, we must leuius corripere; duros verò corde, & improbos, acriùs arguere, cum (que) necesse fuit, Anathematis sententiâ ferire.
Euen Gods children, and people must be considered 2 in a double state. Euen 2. Thes. 3.6. brethren sometimes walke inordinately. In this case the Lord himselfe writes bitter things against them, hee is very Psal. 89. terrible in the assembly of the Saints: in such case Moses the mirror of meekenesse bids Leuites gird with the Exod. 32. sword. And 1 Cor. 5.5. Saint Paul deliuers to Satan, that the flesh may be destroyed. Thirdly, there are seuerall parts, and workes of our Ministery; wherin 3 seuerall graces must be exercised: prudence and loue must direct all: but mildnesse or austerity appropriated to particulars. First instruct with meekenesse; too much heate in instruction addes little grace to the teacher or hearer. That Grande dicendi genus S. Augustine likes not, in deliuering doctrines for information. Secondly, If to exhort; doe it with meekenesse; It may be thou shalt winne more by allurements, then by rigour. Thirdly, If to reproue; haue reuerence to superiours, loue to equalls and inferiours; but doe it [...] let them feele it smart; and [Page 6] so, that others also may feare. Enough of this, least I incurre the prouerbiall scomme; Su [...] Mineruam.
Abstaine from fleshly lusts. First of the obiect, Fleshly lusts. The desiring part of the soule is as the sterne to the whole man; as the first moueable to the inferiour spheres; as the maine wheele in a clocke; after which all other faculties mooue themselues. Affections they say are pedes animae the seet of the soule, so are thoughts, intentions, actions, all thinges commāded by them. Its euer the best or worst part of the Soule: that ordered, all ordered; that irregular, all out of square: Its that wherin piety, or profanenesse, Corruption or grace most shewes it selfe; that by which God most measures piety and profanenesse. Acts of wickednesse are not so much detested, as greedines of committing: Acts of obedience not so much regarded, as desires to obey. No maruel if S. Peter be so desirous to order it. From this facultie according to a threefold principle mouing it, arise three seuerall sorts of actuall desires. First Naturall, secondly spirituall, thirdly Carnall. First Naturall, carrying vs from a naturall principle to things naturall in a naturall manner, Secondly spiritual, from a spirituall principle to things spirituall in a spirituall manner; or if to things naturall, yet in a spirituall manner. Thirdly Carnal, from a carnal principle to things carnall, or if to things natural or spiritual, yet in a carnal manner.
1 How may we difference these fleshly, from these naturall or spirituall desires? First, fleshly desires may thus be distinguished from those that are naturall in things of this life. They are euer immoderate. So is no desire, that is meerely naturall. Natura [Page 7] minimum petit, saith Seneca; a little, neuer so little sufficeth nature: moderate diet, moderate decking; if it be but victus and vestitus; though not victus and ornatus, saith Bernard, it giues to nature full contentment.
That vnmeasurable gorging our selues with these things proceeds not from nature, but from nature depraued. [...] yea [...] immoderate and ouerfrequent bibbings, to these not Naturall, but Carnall desires carry vs: Immoderate heaping vp of wealth, exquisit finenesse in apparrell, Epicurcall glutting our selues with pleasures, is neuer desired by right nature. Prou. 30. Giue me neither pouertie nor riches, is the voyce of right nature; that same horsleach humour, that voyce of the Graue, giue, giue, and neuer enough, issues from flesh: these are truly [...] fleshly desires.
There are some of these lusts, saith Bernard, so 2 noysome and stinking, that to a man sauouring neuer so little of grace, or morality, their issue easily appeares to be from the flesh. Those of luxury and the daughters thereof, Heathens obserued to flow from nature depraued; Christians easily discerne not to flow from the spirit.
Carnall desires are marueilous pleasing to sensualitie, 3 and a kind of tickling they bring to the flesh; and giue corruption a marueilous 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 it selfe, corrupt and fleshly.
As in the pursuite they are pleasing, so haue they 4 [Page 8] a farewell in bitternesse; after accomplishment leaue nothing but vanity and vexation of spirit: How are they vanished, and as a Sap. 5 9. post passed away? and if they leaue any thing, its a sting. In the end they sting as a Cockatrice, and bite as a serpent, as the Prou. 7. Harlots lips in the greeting, they drop sweetnesse as the Hony combe, but their end is bitter as wormewood, sharper then a two-edged sword; as Apoc. 10. S. Iohns booke; sweete as hony in the mouth, bitter as Wormewood in the bowells. They are not that make ioy and peace, the fruite of spirituall affections.
5 Its a Character of Carnall desires not to be contemned: They are vsually such as are rifest in the multitude; who as they all lye in wickednesse, so are they carried in their desires and delights to nothing but what is corrupt and carnall. And if a man might measure goodnesse by number, it were safest to reiect the multitude, and follow the fewest: Christs flocke is [...] a little diminutiue flocke. The multitude though they haue diuersities 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 goodnesse by multitude; much lesse Anabaptist to measure it, by paucity of followers. Howbeit I thinke with Seneca its ordinarily true: Argumentum pessimi turba est: Its a shrewd signe, the thing is none of the best, that is affected and applauded by the bruitish multitude.
6 In a word; whatsoeuer desire 2. Cor. 10.5. exalts it selfe against the obedience of Christ, whatsoeuer is not Rom. 8.7. subiect to the law of God, of it thinke its fleshly; [Page 9] from it fly as from a Scorpion.
The act or duty followes; Abstaine: The degrees of abstinence thus conceiue: descending first à summo ad imum: the height of abstinence is to represse them that they arise not: therefore S. Paul 1 Cor. 9. kept his body in subiection; and that he might keepe it vnder, blue beate it. The meanes thus conceiue. First, keepe thy minde euer busied in some holy and heauenly meditation: the mind sayth Oecumenius is [...] alwayes in action; if it be not detained in goodnesse, it wanders to euill. The old saying is occupatum vno: the idle is tempted with two, yea with a Legion of Deuils. Secondly, Though honour may not be denyed to the body, to preserue it in strength and vigour; yet is there a time, when macerating it almost may seeme necessary; That it may haue place heere, that our Sauiour spake; This kind of fleshly Deuills is not cast or kept out but by Prayer and Fasting.
A second but inferior degree is, in case they arise, 2 timely to repulse them. Its scarce to be thought, how by a little conniuence they insensibly creepe vpon the minde; and incline it to allowance: The holiest and most heedy cannot alwayes preuent the arising of euill motions; yet must it be our endeauour to repulse them speedily. We cannot hinder a bird to fly ouer our head, but may easily prohibite her from nestling there; fleshly flying fancies cannot alwayes be suppressed; what thorow that morbus mentis, and what for that morsus serpentis saith Bernard: Its a high point of this holy abstinence to deny them harbour; to keepe our mindes [Page 10] from allowance, our wills from fulnesse of consent.
3 It was holy aduice that Erasmus gaue to crosse and thwart our fleshly inclinations; contrary what thy flesh prouokes vnto: If Couetous desires arise, hasten to a deed of liberality: If desires of reuenge, and retaling of wrongs; doe good for euill: such thwarting abates corruption; and blunts the point euen of satanicall temptations.
4 At least feed them not; eyther by meditation, or occasion. The prudence of Ioseph is worth our imitation, sollicited by his Mistris he hearkens not to her to be in her company. Our hearts are of a Gunpowder disposition; a very sparke of opportunity inflames them, and setts all in a combustion.
5 If thy will cannot be bridled from consenting, yet keepe thy hand from execution. Though thou couet fieldes, Mic. 2. take them not by force. The taste of pleasures of sinne in action, encreaseth our naturall thirst after iniquity; one act makes not a habit; yet strengthens a vitious inclination.
Lastly; If the temptation be so violent that affection 6 must needes vent it selfe into action, yet beware of fulfilling the desires of the flesh: Goe not so farre as the swinge of thy corrupt heart would carry thee. Its something, saith th'apostle, not to obey sinne in the lusts of it; that is, according to that full measure that corruption would lead vs vnto. So for the Exhortation. The Reasons follow: first from our owne state.
As Pilgrimes and Strangers. [...]: 2 Cor. 5.3. We haue here no abiding [Page 11] City; but looke for one to come: our conuersation, our City-freedome, our negotiation, Phil 3. [...] is in heauen; is, or ought to be, for heauen. The inference is, therefore Abstaine from fleshly lusts. Bernardus de quadragesima ser 81. Peregrinus si quidèm viâ regiâ incedit, non declinat ad dexteram ne (que) 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 vs from our home two wayes, 1. Meritoriè, 2. Effectiuè. First, iustly by the sentence of God hath he no portion in heauen, that preferrs in his affection, the Momentany pleasures of sinne, before that eternall beatitude prepared for vs in heauen Secondly, effectiuè, Col. 3. And how doe they clog, and diuert our affections from things aboue? We are strangers and Pilgrimes, therefore should abstaine from fleshly lusts.
If that Reason sway nothing; consider their effect, they fight against the soule.
Its not [...] but [...], not a sleight Skirmish or conflict now and than; but a continuall Warfare, and hostility they are in against the soule. So S. Paul Rom. 7. the law in the members [...] and Iames; our pleasures, or lusts in our members [...] Let vs consider how they exercise it; see it in the weapons wherwith they assault vs: secondly in the manner of fighting.
Their weapons 1 are their Obiects 2. our inclinations. Their obiects before enioying, After fruition. [Page 12] First, Before enioying, as harlots garishly attire themselues, that they may draw affections; So doth fleshly concupiscence garishly adorne, and paint ouer the things desired, that by their seeming beauty they may bewitch vs. The 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 seemes wealth to a couetous eye? It is the way to reputation; the best proofe-armour of defence from wrongs. It brings with it an [...] A man may liue of himselfe, yea what cannot money procure? Such a petty God seemes money to a couetous desire. Ambition, how garish makes it honour seeme? When euery man must Cap, and Curtesie, 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 breedes abundance once enioyed? Such and so many, that they leaue no leasure for that vnum necessarium. Secondly our Inclinations: The seedes of all sinnes are in all the sonnes of Adam. Yet as in mixto when all Elements concurre; there is euer one predominant; So vsually we shall see some particular lust swaying in euery mans soule; whether it be from the temper of the body, and our naturall constitution, or from some strength it hath gotten in vs by ancient ill custome. As Satan vsually fits temptations to our inclinations; so our hostis domesticus, that fomes concupiscentiae vents it selfe especially at that channell, where its likely the victory is most easie; the recouery most difficult.
The manner of their warre, first, sometimes ex infidijs: couertly and vnder colour of vertuous affections. Saint Paul tells vs of 2 Cor. [...] of coloured couetousnesse 1. Thes. 2. Saint Bernard of minium virtutis; a certaine painted complexion of vertues, wherewith vices are sometimes coloured, and take vpon them the complexion of vertues: there are vitia pallitata; vices that weare the liuery of vertues, the sword of Goliah lyes hidden vnder an Ephod, a holy garment, none to that sayd Dauid; No sword to Goliahs, no malice to an hypocrites; Goliahs sword lyes hidden vnder an Ephod, the malice of hypocrisie vnder pretence of Religion: No vitious desires are so insinuatiue into well-disposed natures, as these coloured, and cloaked with the shew of vertues. I shall euer preferre the scrupulous before the audacious, and ventrous Conscience; and thinke him safest that is suspicious. Beatus qui semper pauidus est, sayth Solomon, that is, that feares all his actions, as Iob speakes; yea though strongly vertuous.
Simulando fugam; such times fall out with many 2 that they seeme to be quite deliuered from the power of their accustomed sinnes; so feele they their greedinesse in committing, it may be, through a fastidium onely abated in them; and the motions thereof languishing in their hearts: Concupiscence is sometimes stupified, and therefore seemes mortified; as Seneca speakes of some temperate for lacke of occasions, or other abilities to exercise their Riot; It fares with them as with a Serpent in Winter; safely yee may handle them, and neede [Page 14] not feare their poyson: yet non desunt tùm illi venena, sed torpent: like thinke of Concupiscence: Si vitia putas emortua, at crede mihi & amputata repullulant &c. saith S. Bernard, They aduantage themselues against vs by this retreit, as Ioshua by his flight from the inhabitants of Ai, working security, presumption, throwing our selues into occasions of euill, laughing at temptations, as Israel at the Prophets Prediction. 2 Reg. 8.
3 Lastly aperto Marte; Its strange to see the deprauation of mans Nature; created after Gods Image in holines, and righteousnesse: but now is so beset with corruption, as it must maintaine it selfe against the Deuill with the sword. Ah Lord, whether fell we, when we fell from thee? and thou hast left vs in the hands of our owne counsell? no case, no not Sodomes so desperate as when the Lord hath left vs to our selues.
You haue heard the nature of fleshly lusts, 2 your duty, Abstaine, and what it comprizeth, 3. Reasons, first from your estate, secondly their effect.
Suffer now I beseech you a little the words of exhortation. 1 Ioh. 2.16. S. Iohn diduceth this Summary of S. Peter into three rankes: the first in his terme is the lust of the flesh; so fitly and by [...] hee calls those of Luxury, and her daughters, suppose Drunkenesse, Gluttony, Lasciuiousnesse, Whordome. Take heede to your selues, least at Luk. 21.24. any time your hearts be ouercharged with surfetting, and Drunkennesse: Tell it not in Gath, neither publish it in the streetes of Askelon; that they haue made an irruption vpon the sonnes of the Prophets; farre be it, [Page 15] that they should euer heare newes, that we are possessed with that vncleane Deuill; that our tables should swimme: with filthy vomitings, and the humour of drinking should be taken vp amongst the sonnes of the Prophets: In this time of abstinence at least, Abstaine from these fleshly lusts, these fight against the Soule.
Oh Bestiall Epicures they, qui Curios simulant, & Bacchanalia viuunt, suffering not the force of flesh, yet gorge themselues with more delicious dyet: Isay 22. Drinke wine in bowles, and stretch them on their beds of Iuory: And as these abstemious Monkes distenti & crepantes cry out, Quanta patimur; Alas indeed what torment feeles the conscience, to giue content to a gluttonous appetite. Dearely beloued, I beseech you as strangers and pilgrimes, abstaine from fleshly lusts, these fight dangerously against the soule.
The second is the lust of the eye: that with Bernard is Curiosity, to others better, Couetousnesse; the eye is not satisfied with seeing saith Salomon; see Prou. 27 20 Eccl. 4.8. This is Senioritatis vitium: seniors they say are attenjores ad rem. Whom I know my soule and conscience acquits; whom I know not I am not so vncharitable as to calumniate, but I could tell you of abominable simony among Patrons, that say this euill is come out from the Prophets of Ierusalem; and they haue taken from vs the rule of practise; Dearely beloued, I beseech you as pilgrims and strangers abstaine from fleshly lusts, that so dangerously fight against the soule; 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 sayd; they that weare soft raiment dwell in Kings houses; that priuiledge of royalty our delicacy begins to intrude vpon: so that betwixt Bethel the Kings Court, and Ramoth the seate of Prophets, habit makes but little distinction. Dearely beloued, I beseech you as strangers and pilgrimes, abstaine from fleshly lusts they warre, they warre dangerously, and that against the soule. Non est res parua quam sic insectantur hostes, Ciues sic praestolantur: Its a thing of no small worth, that the Deuill, and fleshly desires so eagerly pursue; Saints and Angels so desirously wish for, and long after.
Deo Gloria.
A SERMON Preached at TANTON in Sommerset,
By VVILLIAM SCLATER, Doctour of Diuinity, and Minister of the word of God at Pitmister.
Now published by his Sonne of Kings Colledge in Cambridge.
LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Pauls Church yard at the signe of the blacke Beare. 1629.
To the Worshipfull M r. EDVVARD WARRE, Esquire: And to the truly religious and right vertuous ELIZABETH his Wife, At Chipley in Sommerset, my much honoured friends: Mercy and peace be multiplied.
TWO things more especiall, haue occasioned the present tendring of my seruice to you: The one is, the greatneess of that loue and plenty of curtesie, which from you the fountaines, hath euer beene deriued, and [Page] willingly conueyed to our familie, sweetly to refresh, as once the liuing, but languishing stocke, so now also all the tender branches sprouting out from it: The other is, your vndeserued fauours towards my selfe in more particular. As for the first, we are all heires to that seruice, which our deare Father in all obseruancy towards you was euer ready to performe: for the second, as I more neerely shall acknowledge my selfe to stand for euer obliged to you, so for the present doe desire that my thankefull seruice may haue acceptance at your fauourable hands, wherein if (through want of skill to expresse it) I seeme any way defectiue, he pleased to suppose out of the kindnesse of those louing hearts of yours, that, that which you see not [Page] heere fully tendered by my vnlearned quill, is inwardly in wishing thoughts supplied: In confidence whereof, here I dedicate my selfe, and these few leaues, penned by the Author my deceased Father to your worthinesse, hoping your Worships will vaile my boldnesse in your good acceptance, and trusting (for the Authors sake) that your strong hands will support this posthume worke (wrested from me by importunity of some my reuerend, and iudicious friends) which can liue now by no other heat, then what your beames giues it. It flies to you as a bereaued Orphan for shelter, confident of safety from the worlds vpbraiding, if you vouchsafe to yeeld it patronage. Now the God of all mercy, that hath [Page] so richly furnished you with his sauing grace, preserue and keepe you blamelesse vnto the comming of the Lord Iesus, Amen.
To the Reader.
COurteous Reader; Bee pleased to weigh first in the ballance of thy more mature deliberation the substance of these ensuing leaues, before thou passe any censure on me, who, through the graue aduice of those, to whose iudgement J shall euer subscribe, am now the publisher of them: accept them fauourably, as they are well intended, and if thou reapest from them any comfort to thy conscience, or encrease of thy faith, giue God the glory, and vse it to thy greater benefit: Farewell.
IT is the speech of Iezabel, occasioned by the death of her son Iehoram; and the nigh approch of Iehu the Minister of the Lords vengeance on her and her posteritie: and tends in her intention to deterre from his bloudy, and, as to her they seemed, trayterous designes, by remembring Gods late vengeance, on Zimri a trayterous conspiratour against his master Elah.
The vtterer Iezabel a monster of her sexe may make it questionable whether and how farre it concernes vs for instruction and vse.
Ans. Thus conceiue 1. Omne bonum de super: and omne verum aquocun (que) dicatur, a Deo: All truth is of God: whosoeuer is the vtterer, God is the Authour. As all light is from the Sunne, 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 speake out of Moses chaire: Heare them, said our Sauiour, though they say and do not. Moses his doctrine [Page 18] is of God, though a Pharisee be the publisher: Caiaphas being high Priest Prophesied that yeare: his Prophesie must not therefore be despised because he was an intruder vpon the Priesthood, and one that dipt deepe in the bloud of our Sauiour. Balaam once playd the Prophet in blessing Gods people, and foretelling the state of the Church. We beleeue it true; God is not as Man that he should lie; nor as the sonne of man that he should repent, though Balaam first proclaymed it. Neither will we question whether God be auenger of Treason because Iezabel makes the obseruation. Non vitiat sacramentum malitia ministrantis. Neither is the truth defiled by the polluted lips through which it passeth; Truth is truth whosoeuer is the vtterer; dutie, dutie whosoeuer is our monitour; And treason is treason, odious vnto God, Though a Iezabel so proclames it.
2 The worst mens speeches and actions receiue a kinde of sacration by their recording in holy writ: though they spake and did lewdly, yet the inspirer of Scripture caused them holily to be recorded, and intended therein our instruction. Whatsoeuer was written before time, was written for our instruction. Vnderstand it, not onely of the vertuous practises 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 pearles of wholesome admonitions which God is pleased by them to cast before vs.
3. We say the testimonie of an Aduersarie is strongest for an Aduersarie; we the rather beleeue some Theologicall truthes because they haue consent [Page 19] from Heathens. In matters of morality we listen to heathens because in them the light of Nature is reserued. Incest such Incest is damnable, more, because heathens name it not. Lying who would not more detest, if the deuill should cry shame vpon it? And why is not treason more detestable, when Iezabel cries vengeance against it.
4. Her relation we finde suitable with Scripture storie. The application after her intention sorts with Pauls doctrinall rule: such vengeances come on sinners as ensamples; And are written for our warning. Such truths according with sacred storie: such application congruent in the generall to the Rules of Scripture, let no man despise because Iezabel is the vtterer. Their congruence with Scripture makes them merit our reuerend respect. So farre to preuent what ignorant scruple might pretend to sleight the doctrine here deliuered vnto vs.
Had Zimri peace who slue his master?
THe storie yee haue extant, 1. Kings 16. how Zimri Captain of halfe the Charets to Elah son of Baasha, conspired against him in Tirzah and slue him: How the people moued with indignation at the fact, create Omri Captaine of the host, King ouer the ten tribes: How Zimri, whither fearing extremities, or madde with the crosse of his ambition, or desperate through conscience of such crime, becomes an Incendiarie to himselfe; and wilfully perisheth in the fire himselfe had kindled in the Kings Palace.
In the Text are three things: 1. the fact of Zimri. [Page 20] He slue his Master. 2. The issue of his fact. But had Zimri peace? Did Zimri prosper? he prosperd not. 3. the application of all to Iehu intended to deterre him from supposed like sinne, through feare of like vengeance.
1 The fact of Zimri Iezabel counts odious. Who but a verier strumpet durst make meritorious? How is Christianitie growne more heathenish then heathenisme it selfe, when sinnes so monstrous in the eye of Nature shall go as iustifiable by the word of Scripture?
Foorsoth: Ehud slue Aeglon. Ans. True; But Aeglon a Moabite; disabled by expresse law of God in regard of his Nation, to rule ouer Gods people. 2. And Ehud slue him: A man whom the Lord extraordinarily stirred vp, as Othniel, to be a deliuerer to his people: and directed by speciall instinct to that meanes of deliuerance. I haue a word vnto thee from God O King: that verbum is factum in S. Austines iudgement. When he saith he had a word from God, intelligendum est, hoc illi Deum vt faceret praecepisse: Thus vnderstand him, that he had his warrant and precept from God to doe what he did in the manner of deliuerance.
Iehu slue Iehoram. Ans. Iehoram, whom God the great disposer of Kingdomes had deposed from the Kingdome, and deuoted to death.
2 And Iehu slew him, now no subiect to Iehoram, the annoynted King ouer Israel: besides, sent with speciall commission and warrant from God to destroy from Ahab him that made water against the wall. The Priests oppose Vzziah attempting to burne [Page 21] incense. Ans. They inhibit his fact, draw no bloud from his person. These and like facts warrantable in the doers, were in great part extraordinary; so make vs no rule; and [...] discrepant from those now warranted to subiects towards their Soueraignes.
Our ordinarie rule is thus: who shall lay hands on the Lords annointed, and be guiltlesse? And how wast thou not afraid to stretch forth thy hand to destroy the Lords annointed; protexit viuum, vindicavit mortuum, he protected him while he liued, auenged him when he was dead; saith S. Austine of Dauid in respect of Saul. And who that remember him that sayd they are Gods, can thinke treason, bloudie treason lesse then highest sacrilege?
It is sayd indeed the Lord set Ieremie, ouer the nations and ouer the kingdomes. To roote out and pull downe; to build and to plant. Resp. 1. But S. Austin makes it past question its spoken figuratiuely. Non quin figurata locutio tota sit; that is, tropicallie giuen to the minister or proclaimer, that in propertie of speech is meerelie the worke of God: As Isay is sent to make fat the peoples hearts, to blind their eyes, to bow downe their backes; so Ieremie to plucke downe kingdomes. 1. Occasionally not efficaciter. The contempt of his ministerie should occasion ouerthrow of stateliest kingdomes. 2. Denunciatiuelie not by way of violence. Samuel told Saul, the Lord had rent the kingdome from him: did he euer perswade the people to seditious insurrections? Ieremie tells Zedekiah that Babilon must subdue him: But did he incourage Iewes to betray or force him to the [Page 22] King of Babel? God shall smite thee thou whited wall, sayd Paul to an vsurping high Priest: But when he recalls his harsh terme, suppose wee he meditated personall violence? God shall smite him, or his day shall come, or he shall goe downe into battell and perish: howsoeuer my hand shall not be vpon him. Thus Dauid, thus Ancient Saints.
Beloued we liue in wofull times, wherein moralities are most cancelled, and too sleightlie turned of from being bonds to conscience. Religion euer since Moses, was to be guided by a written Canon: by Popish diuinitie the rule of worship is become almost arbitrarie, and rests for the most part in the Churches breast. Distinction of Dominions there be that thinke a meere humane policie. Prohibition of vsurie, precept of Tything go current for iudicial constitutions? Adulterie I thinke must shortly grow a Iewish sinne, murther is no longer hainous, when murther of Princes is thought meritorious.
Lord that such thoughts can fasten on Christian mindes instructed by the word of God. Moralities binding in innocencie, binde they not since the fall? Hath Christian faith cancelled the law of Nature? Shal Iezabel cry shame and vengeance against bloudy treason, and we thinke the whore chast, that giues indulgence, propoundes heauenly rewards to murther of Princes? Belike then Christ came to destroy the law, not to fulfill it.
To say in a word, there is a tenent amongst some Diuines otherwise orthodoxe, harsh I confesse to my apprehension: That there are cases wherein with cautions [...]ubiects may beare armes against their soueraigne: [Page 23] I am loth to procure their enuie, knowing their paines otherwise reuerend in the Church of God. There is, I know, wide difference betwixt princeps factus and princeps natus. They say (themselues must defend it), It is eiusdem tollere cuius ponere, where the Prince is but factious. But this conclusion I hope we all hold firme; Where immediate prouidence settles kingdomes, no other but Gods immediate hand may attempt to ouerthrow them. But out vpon that deuilitie taught in Church of Rome, without distinction warranting to subiects murther of their Naturall Princes, be pretenses what they may be.
Suppose them Tyrants by abuse of power, was not Saul such? yet who may lay hand on him, and be guiltlesse? Suppose by vsurpation, was not Baasha such? continued not Elah that intrusion? yet Zimri had no peace that slue him.
Suppose them Heretikes. Is heresie grosser crime then Idolatrie? Elah was an Idolater. It is truely said, factum sine errore non facit haereticum: Heresie imports errours in iudgement. Yet may facts implie heresie, when the ground of doing is heretically erroneous. The fact of the Idolater is not heresie: but his opinion, the ground of his fact, may gather him into the ranke of heretikes. To inuocate deuils is in the fact no heresie, though damned impietie. But the opinion of deitie or adorablenesse to dwell in Deuils is grossest heresie. The fact of the fornicatour is not heresie, but beastly luxurie; But the opinion of Nicolaitans, that fornication is res media, is damned heresie. To worship God in an Image is not in the fact hereticall; yet [Page 24] opinion that God is acceptably worshipped in an Image, what is it lesse then heresie? Suppose them therefore Tyrants, suppose them Heretikes; yet what peace may the Traytour looke for more then Zimri that slew his master, tyrannous and no lesse then Hereticall?
And must Rome hatching such monsters of opinions, be still reputed the Church, the only Catholike vpon earth out of which is no saluation? The Church so infallibly lead by the Spirit into all truth that she cannot possible be erroneous in her dogmaticall resolutions?
By their fruites yee shall know them; that is by their Doctrines. For these are fruites of Prophets as Prophets. Legitimate they notorious breaches of the morall Law? How are they the Church of God? wil worship, Image worship they teach acceptable to God though damned in the second precept: Equiuocating in oathes, that is, couert periurie, they iust [...]fie against the third precept. Dishonour of Parents for religion sake, murther of Princes they make in casu meritorious.
Cursed be such faith, it's hellish; such practise, it's no lesse then Deuilish, methinkes we should now resolue & say with Iacob; Into their secret let not my soule come: my glory be not thou ioyned with their assemblie. So of the fact of Iehu; his issue followes.
Had Zimri peace? Did Zimri prosper? he prospered not. Seuen dayes onely he reigned in Tirzah: and becomes a desperate incendiarie to himselfe.
Zimri had no peace: must therefore his fact be thought vnlawfull? Best actions haue sometimes [Page 25] their Crosses: lewdest attempts prosperous successe.
Ans. Goodnesse or euilnesse of humane actions no man wisely measures by the dispositions of prouidence; But by their dissonance or congruitie to the Law of God. Precept and prohibition are the primarie rule of good and euill. Prohibition makes euill, euill: vengeance shewes it euill, and odious vnto God. The murther of Princes law Naturall and morall make euill: when vengeance ouertakes the traytour, that shewes it hatefull to God, and warnes vs to fly it, if not for Conscience, yet for feare 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 tryalls, at no hand argue our actions euill. The building of the Temple vnder Ezra we finde disappointed by the people of the Land; yet was their attempt holy and acceptable vnto God. The crosse comes to proue their faith; to try their dependance on God. But punishments that come in the Nature of vengeances are apparent euidences that the attempts are euill. Such this of Zimri.
Had Zimri peace? Why not? when he fulfills the Prophets prediction, executes Gods will in the destroying Baasha his posteritie; A prophecie went before of Baasha that his familie should be put out in Israel. Because he had walked in the way of Ieroboam, and made Israel to sin, his house must be like that of Ieroboam, his posteritie vtterly destroyed.
Ans. Thus yee may Answer-Prediction there was of Baashaes destruction; Prescript none to Zimri to be the executioner, There be that say: Praescit [Page 26] Deus mala, non praeordinat. God foreknowes and foretels euils, preordaines them not; Its true, quà mala. Yet may we not imagine our God an idle spectatour of the malice of men. His prescience euen of euill presupposeth some act of his will, determining to permit them.
But thus thinke; there is wide difference betwixt the instruments of Gods prouidence, and the Ministers of his ordinance, those fulfill his purposes; these also doe his commandes. Herod and Pilate and the Elders of the people, did what Gods hand and secret counsell determined should be done in the death of our blessed Sauiour; yet iustly falls Gods wrath vpon them: they were vnwitting instruments of his prouidence, no Ministers of his ordinance. When Iehu destroyed the posteritie of Achab: he sinned not in the fact; besides prediction of the Prophet, he had his speciall commission from God; wherefore also his fact is crowned as obedience, and rewarded with the Kingdomes continuance in his posteritie vnto foure generations. When Zimri slue Elah there was like prediction, but no such commission; therefore Zimri had no peace that slue his master.
Briefly, first Gods secret appointments are not the rule of our Actions but his reueled precepts. Doe what God prescribes, thou sinnest not but art accepted with him; though perhaps in the issue thou crosse 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 [Page 27] quod Deus non vult, as when a pious child desires and prayes for his fathers 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 willes: suppose when an vngratious sonne desires the death of his father, which God also willeth. The one willes what God willes not, the other wills what God also wills, and the ones pietie is more consonant to the good will of God, though willing another thing; then the others impietie, willing the same that God hath determined in his secret counsell. So much auailes it to limit our selues to Gods reuealed precept.
2 Besides in hoc examine, in tryall of such actions the inquirie 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 vnnatural crueltie of Iosephs Brethren to good; yet they thought euill; therefore felt the smart of famine, feare of bondage, and the stroke of Conscience; And who so forlorne or impudent amongst miscreants to say, that in his damned ambition, or Couetousnesse, or luxurie, he had respect to the will of God which no man lightlie knowes but by the euent. Ashur is the rod of Gods wrath: by him the Lord accomplisheth his worke vpon Ierusalem; yet will he visit the proud heart of the King of Assyria, and bring downe his haughtie and proud lookes; the equitie is apparent: He thinketh not so; but it is in his heart to destroy and cut off Nations; to satiate [Page 28] his infinite ambition, cursed couetousnesse and pompous luxurie.
3 Generalities of Gods purpose to destroy Baasha his posterity we will suppose made knowne to Zimri; that intellignce he might haue by the Prophets prediction: But particulars of the meanes, as that hee should be the Agent God reueled not, though therefore he did what God determined, yet had he no peace in slaying his Master. So possible is it to doe 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 Atheisme; to think sinnes excusable, their sinnes no sinnes because they sort in the euent with the secret appointments of Gods counsell: Generally yee may obserue sinnes fathered vpon prouidence, which are damned in Gods word and haue no other cause but the malice of the committers. Fate and fortune Christians heathenishly cry out of; and God made Authour of that whereof he is vltor. Theeues and murtherers and bloudy Traytours, when vengeance seizeth on them, blame destinie or Planets or harder fortune, as well their sinnes as their vengeance are resolued to God as to their first Cause. Yet Dauid taught vs, that God is not a God that willeth iniquitie: And S. Iames, God cannot be tempted with euill, neither tempteth he any man. Our Sauiour points vs to the truest fountaine of all vitious euills; Out of the heart come Adulteries, murthers▪ thefts blasphemies or if there be any thing else that naught is. And Iames; Euery man is tempted of his owne concupiscence [Page 29] being thereby drawne away and intised.
And though it be true God hath his action euen in euill, his action I meane as Damescene. [...] by way of permission, yet workes he not therin by way of impression or inclination. He determines to permit the sinner to the Swinge of his owne corrupt heart, to suffer his doing of that euill whereto he is selfely inclined, and to order it to his Glory. Neither may any quarell that he restraines or reformes not. First God is Agens liberrimum, not bound to his creature▪ secondly, & bonds he hath giuen vs sufficient to restraine from euill. First, His law, secondly, his threatened vengeance, thirdly our own Conscience. A threefold Cord is not easily broken: yet the vitious heart of man findes meanes enough to breake these bonds asunder, to cast away these Cords from them. And which passeth all measure of impietie looke if not for recompense from God, yet for excuse with him, because they fulfilled his secret appointments. Had Zimri peace that slue his Master? yet accomplished he the secret appointment of God. Actions are neuer regular till they sute with Precept, howsoeuer congruent they may be to Gods secret ordinance.
The application of all to Iehu, remaines. Let Iehu therfore beware like Trayterous attempts, least happily he tast like vengeance of God.
How followes the Argument from one particular to another, from one instance to the generalitie of murtherous Traytors. Must Iehu, all Traitours expect so dreadfull death, because such was Zimries fate? Behold how many miscreants see we prosper in euill, [Page 30] how rare are examples of Gods visible vengeance?
At this stone how many soules stumble, how many haue so stumbled that they haue fallen into the neathermost Hell. To see Gods patient forbearance of many in like sinnes, so rare particulars culled out to be ensamples. Confessedly wonderfull is Gods patience: his tolerance great of many vessels of wrath prepared to destruction. Diuines giue reasons of it.
Therefore, saith Austin some are here punished that we may know there is a prouidence taking notice of all; Therefore not all, that we may beleeue there is a iudgement to come.
And haue we not seene worst men become Parents of holiest Children? That Ahaz matchlesse for impietie, was father yet to good Hezekiah. And out of Ammon a reuolt from his fathers pietie issued Iosiah peerelesse for piety amongst the Kings of Israel and Iudah. Pregnancie after humane equitie respits the death of the most notorious amongst women. Iustice wisely considers; it sauours much of iniurie to make the innocent Infant abortiue for the sinne of the mother; and hopefully presumes the childe may be instrument of good to the common-wealth, if mans forbearance on such occasions be thought sutable to Iustice; why not Gods much more, to like intentions.
3 There is an height and full measure of sinning whereto prouidence will haue miscreants ascend, before the last vengeance sweepes them away; fill vp the measure of your iniquitie, sayd our Sauiour to Iewes, that on you may come the bloud of Prophets, the wickednesse of Amorites is not yet full, [Page 31] therefore their vengeance hath foure hundred yeares respit. Yet what if we say no man sinnes without his vengeance, there is inseparably accident to the transient act of sinne a threefold mischiefe. 1. Macula. 2. Reatus. 3. Poena. the staine, the guilt and the punishment properlie so called, yet the staine and guilt haue in them penaltie. First, The soule is blemished, the eximious pulchritude thereof defiled. Secondly, Conscience trembles at the guilt and obligation to punishment before other extremities fall vpon the sense, so that Plutarchs obseruation was as true as elegant: As malefactours in the Roman Empire, had this as part of their punishment, to beare their Crosse to the place of execution, so beares euery sinner his Crosse, his torture, while he is but in viâ ad extremum supplicium.
Lastly as in blessings promised to obedience God sometimes deales by way of exchange, so in punishments, exchanging bodily for spirituall: insteed of death, or famine or the sword, sends horrour of Conscience and astonishment of heart, so that they become as Pashur terrors and no lesse then burthens to themselues: or obstinacie of will, and hardnesse of heart that they may neuer repent but be eternally damned that had pleasure in vnrighteousnesse.
But to the point.
First the old saying is, what betides any one, may befall euery one. Let all sinners tremble at any sinners vengeance. It may be their fate that hath befallen another. Secondly, the Argument well followes from a particular to the generalitie, where is like reason of all. The cause of vengeance is alike in al; And in [Page 32] such singulars, for the paritie of the sinne may well be expected equalitie of vengeance. So farre therefore the inference is current.
Yet its true▪ her application is erroneous to the person of Iehu. Iehu is not as Zimri a subiect, but now an annoyn [...]ed King; Gods selected minister to take vengeance of the house of Achab; comes with commission from the great Lawgiuer to this seeming breach of the generall precept: his fact is not as Zimries, treason, but obedience, in respect of the speciall warrant and command of God giuen vnto him.
Ly dispensations or exemptions in matters of this Nature? that is a question which popish spirits easily on any occasion apprehend; and are readie to inferre that as the great Lawgiuer to Ehud and Iehu; so his vice-gerent on earth may giue indulgence and dispensation in such moralities.
Ans. It hath anciently bin questioned in Schooles whether morall precepts be dispensable by authoritie of God himselfe: and was neuer but with cautionate distinction affirmed. But that man should dispense with Gods morall commandes hath rarely bin disputed; neuer till of late by any determined. The greatest flatterers of Popish pride and ambition anciently thus resolued. Papa etsi sit super omne Ius purè positivum, yet is he not super Ius Naturae aut diuinum. The Pope though he be aboue all Law meerely positiue, yet is he at no hand superiour to the Law of God or Nature. And iudge in your selues, first, can man loose Conscience where God hath bound it? secondly, Or stands fraile man on euen termes with the Almighty to equall or affront [Page 33] him in Authoritie. Where are these records extant wherin God hath conueied such Authoritie to man to legitimate what he hath condemned? Poore soules miserably infatuated they must needs be, that thinke Gods royalties, his peculiar prerogatiues communicable to his creature.
Yeeld it for the present the truest Etymon of the Popes Epithete: Antichristus, quasi vice Christus: a vice-Christ, his vice-gerent and Vicar generall on earth: Receiues the surrogate by his substitution, power more then was congruent to the principall?
A threefold power of Christ their owne diuines obserue in this question. First one diuine and eternall, belonging to our mediatour Iesus, as the sonne of God, God equall to his father. Hereto belongs originally, the disposing of kingdomes; the making or antiquating of lawes; and dispensing with them. Secondly, Another meerly spiritual, congruent to the man Christ, but as they speake to him as a man immortall and glorious now managed by himself without deputie at the right hand of his father. Thirdly, A third which he had and exercised by him as a mortall man in the dayes of his flesh. Wherin alone, as themselues confesse, the Pope may lay claime to his substitution, as being the only possible for meere man to manage. See if euer our Sauiour admitted or exercised such Regalitie on earth: Assumed such dominion, power so eximious as to dispose of crownes, to translate Kingdomes: Authoritie so transcendent, as to cancell the lawes of God, or to Legitimate highest breaches of morall precepts. Heare him speaking to the first: Oh homo quis me constituit Iudicem aut [Page 34] diuisorem inter vos? Man who hath made me a iudge or diuider betwixt you? And to Pilate his profession is; His kingdome is not of this world. To the second; he came not to destroy the law, but to fulfill it.
See his next successours as thy are stiled, the Apostles; euer medled they with such altitudes of Temporalitie? Assumed they such Authoritie? Stetisse lego Apostolos judicandos; sedisse iudicantes non lego, Erit illud, non fuit; sayd Bernard elegantly to Pope Eugenius interposing himselfe as Iudge in ciuill contentions; that the Apostles stood to be iudged I read; that they sate as Iudges I read not. That shalbe their glorie in the Regeneration, to sit on Thrones iudging the twelue tribes of Israel. Such magnificence they aspired to none in the dayes of their mortalitie. Only to the Bishop of Rome, to that seruus seruorum Dei, belongs equalitie of power with God himselfe: As, God so may he authorize violations of morall precepts and dispense euen with the lawes of God, As God to Iehu to slay Iehoram, to Ehud to slay Eglon, so this Deus Deorum giue indulgence to subiects to murther their Naturall princes. But enough of that Arrogancie no lesse then Luciferian: we returne to Iezabel her mis application.
Here must be acknowledged the mistake and errour of Iezabel, her mis-application to the person of Iehu. Iehu is not, as Zimri, led with priuate ambition, but comes with Authority from God to destroy Iehoram, and his Brethren. To him therefore impertinently is that example of Gods vengeance. Howbeit, after her hypothesis, her obseruation and caution [Page 35] is good; supposing Iehu as Zimri a trayterous conspiratour against his master, Zimries vengeance should haue bin Iehu his warning.
Sure it is, Gods vengeances are exemplarie; And should be warnings to all, to flie like sinnes, least they tast like vengeance. So Saint Paul hauing to Corinthians reckoned vp a catalogue of Israelites sinnes, 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 fearefull ouerthrow of Sodome and Gomorrah, and the deluge brought vpon the old world, closeth that they were set forth as Ensamples.
Thus haue Saints holily vsed their meditation. Nehemiah obseruing Sabbathes polluted in Ierusalem, thus to the Rulers. Did not our fathers thus, and all this wrath came vpon vs? In another particular: fell not Salomon by this meanes, though beloued of his God?
The Ambassadours from the Congregation, to the Rubenites, Gadites and halfe Tribe of Manasseh, erecting an Altar not for sacrifice as was supposed, but for memoriall, yet in suspicion of such euill, would thus deterre them. Is the iniquitie of Peor too little from which we are not clensed vnto this day, that you must returne also from following the Lord? why am I long.
First, Gods Iustice we know to be impartiall, with God there is no respect of Persons. Secondly, And they must looke to partake in the plagues that partake in the sinnes of Babylon.
I can wish on this occasion as Moses, Oh that Gods people were wise: so wise as to thinke euerie sinners vengeance exemplarie; and to make it their warning how they fall by example of like disobedience. Prouidence neuer so slept but it hath affoorded to all ages spectacles of Gods wrath, examples of his vengeance vpon the children of disobedience. Drunkards how many haue we seene after Salomons threatening, cloathed with rags: Adulterers filled with rottennesse; brought to a morsell of bread: louers of pastime & sporting brought to pouertie. Honourable families ruined by harbouring Popish superstition, exposed to Gods wrath by oppression of the poore, by their excesse of Ryot, and luxurious intemperance. Yet who when he sees this, feares and learnes to doe no more presumptuously? And rather thinkes not as the Hypocrites in Isai. Though a Plague run ouer all, it shall not come nigh him? And is not readie to conceit some singular specialtie in their degree and measure of sinning whom vengeance hath so ouertaken?
To speake to the particular in hand: how frequent haue bin examples of Gods vengeance vpon bloudie traitours? Who hath euer knowne bloudie traitour to haue dyed 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 bloud to their Graues? I had almost sayd to their Hell. Search records diuine, humane, and say who euer prospered that but dipped his finger in the bloud of the Lords annoynted. It is very remarkeable in this sinne more then in many; Though vengeance hath passed ouer other sinners, yet seldome missed it the head of a bloudy traitour. [Page 37] Blasphemers and Atheists we haue seene liuing and dying without any visible vengeance: Murtherers some to haue gone to their Graues in peace: Bloudy traytors few or none that haue escaped the hand of God, or sword of the Magistrate.
Yea singular specialties there are many obseruable in their vengeance: Many dying in the fact, in the heat of pursuing their ambitious and trayterous designes: so died Zeba the sonne of Bichri: so Absolon in the heat of his parricidious ambition, partly by the hand of God, partly by the sword of Ioab. Oh Absolon my sonne, my sonne Abs [...]lon would God I had dyed for thee, sayth Dauid considering the likely issues of such death so inflicted. What meanes lamen ation so comfortlesse and immoderate in Dauid ouer an vngratious Absolon. We erre in S. Austines Iudgement, if we thinke Dauid so Rachel-like weeped for losse of his Childe though deare vnto him. Non orbitatem doluit saith S. Austin: It was not his own orbitie which Dauid so lamentablie bewayled, but seeing into what torments a soule so impiously adulterous, so vnnaturally trayterous and parricidious, especially so cut off by the hand of God, should now in all likelyhoods be plunged. And surely whateuer our groundlesse Charitie may conceit, they are miserable deaths that seize on sinners in the heat of their sinnes.
Yea see in Zimries vengeance something more to be trembled at. God giues him vp to become his owne deaths man. Neither was that Zimri his fate only, thus dyed the traytour Iudas, thus Achitophel, thus Abimelech; Thus some of trayterous designes in our owne remembrance. It is sayd indeed God may haue [Page 38] mercie inter pontem & fontem, betwixt the Bridge and the Brooke. I limit not Gods mercie to times. Howbeit S. Austine long since determined of the fayrest pretenses brought for selfe-murther, they cannot all excuse it from being mortall sinne. But when a man from his Cradle nuzled in Popish superstition, proceedes at last to a sinne so haynous as is murther of Princes, and makes close of his owne life in selfe-murther, my charitie cannot be so charitable as to hope of that mans saluation.
Such haue bin the issues of many traytours. They befell them as ensamples for our Caution and warning. Yet when may we hope for more loyaltie from seduced amongst Papists. A Hydra of treason there seemes to be amongst them; after so many hands of bloudy traytours cut off, spring vp new continually of like trayterous braines; God grant our too much indulgence multiply not that seed of the wicked amongst vs. Truly sayd S. Iohn of that wine of Popish fornication, it is vinum inebrians, wine that makes drunke. It is not vinum but venenum and toxicum; so intoxicates, so infatuates it vnto madnesse those that drinke deepe of the dreg thereof; If there be any of that heresie which here me this day, I aduise them not to slight the notice of such vengeances, and pray God for them they may be their Caution.
To others hitherto of more loyall disposition may it serue to increase abhorrence from sinnes so monstrous. Euen 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 dyed Zimri, how Iudas, how Achitophel? [Page 39] Their owne hands made passage for their soules into hellish torments, as the deuill once complained before their time. How dyed Absolon, how Zebah the sonne of Bichri, how Gowrie, how the incendiary traytours. All by the hand of the Magistrate, most in the heat of their sinne. 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 loue thee, let thine annoynted be as the Sunne when he riseth in his might. Binde vp his soule in the bundle of life. Strike through the Loynes of them that rise vp against him, that hate him, that they neuer rise vp againe. Heare vs O Lord and answer vs; 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 deliuerances of our King and State, be ascribed and giuen of vs and of thy whole Church, All Prayses, Power, Maiestie, Dominion and thankesgiuing, henceforth and for euer Amen.
Deo Gloria.
A FVNERALL SERMON Preached at the Buriall of the Right Worshipfull M r. IOHN COLLES Esquier, one of his Maiesties Iustices of Peace and Quorum in Sommersetshire Anno. Dom. 1607.
By WILLIAM SCLATER, of Kings Colledge in Cambridge Minister of Gods Word at Pitmister.
LONDON, Printed by THOMAS HARPER for Robert Allot, and are to be sold at his shop in Pauls Churchyard at the signe of the Black Beare. 1629.
To the Worshipfull M r. GEORGE COLLES, Esquire: Mercy and peace be multiplied.
I Heere present you with a Sermon, whose conception, birth and being, proceeded from your renowmed Father, as from the sweet influence of a bright shining star in the celestiall Orbe, on which the eyes of all vertuously disposed were euer firmely fixed, euen to admiration; wherfore it being now brought foorth, sues for safe protection vnder you his Sonne, and hopes to receiue fauourable acceptance from you, being the knowne patron to goodnesse. Tis the paucity of such, which makes glorious [Page] vice so audaciously impudent as to dare giue affront to bashfull vertue, that it becomes inglorious. If any encrease of heauenly knowledge and celestiall comfort may accrew to your soule from it, giue God the prayse, and the Authour is satisfied. So with my prayers to God for continuance, and multiplication of heauenly and earthly blessings vpon you, I rest
The Preface.
BEloued in Christ Iesus, we are met together this day to performe the last office and duty of Charity to Christian brother, an aged and reuerend gentleman, a Magistrate of eminent and best place amongst vs. And though I know the principall end of such sermons be the instruction of the liuing; yet I take it there is a lawfull and warrantable commemoration of the vertues, and deserued praises of the dead, as well to stirre vp to praise God for his graces that shined in them, as to prouoke others to imitate their holy example. Concerning this worshipfull Gentleman deceased, these thinges I can speake neither for fashion, nor for flattery. For Religion, the principall commendation of all men, of meaner, or higher place in the world, this testimony we can all giue him; [Page] 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 professour of the strictest sort; a thing that most great ones throw of with that odious nickname of Puritanisme. For loue of this truth these worthy euidences he gaue of it, while health lasted, an ordinary, attentiue, delightfull, and, as I perswade my selfe, a profitable hearer. In this kind that one thing is eminent, his care to furnish this place where himselfe was an ordinary hearer, with a Minister of some competent ability to instruct the people, and free from scandall in life. And herein how free he was from all Simoniacall practises, my selfe am a thankefull witnesse; and the same testimonie can many others giue him touching my predecessor whose soule is now with God, a rare and worthy example. And if such vertues 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 couetous dealing of most men in this kind it is lamentable, such reseruations and annuall gratuities, such curtolling of Ministers maintenance, as [Page] Hanun vsed the garments of Dauids seruants, they are cut off by the middle. And Michas his wages, ten shekells of siluer, a liuery, and meate and drinke, a large allowance for a Minister, and indeed fit maintenance for such Chaplaines, but yet a filthy practise in such Patrons. For practise of life, subiect to frailties, and who is free? But for aught I know cleare from notorious crimes; If any haue beene so credulous as to censure him vpon bare rumour, let him remember, that such credulity agrees not with charity, and let him feare, least the hard measures he hath mete vnto this gentleman, be no [...] rendred him double in Gods iust iudgement. For state and calling, a Magistrate of highest place amongst vs; employed in affaires of weightiest importance; a good argument of his tryed fidelity: For loue of his Country conspicuous; for dispatch of businesse speedy, and painefull, yea euen in time of weakenesse: And as I haue heard, bewailing his weakenesse for noe one thing more, then that it disabled him for seruice of the Country. Come we to behauiour in sicknesse, it pleased God to afflict him with a long, violent and painefull disease; yet this hath bin [Page] obserued in him, that he neuer vttered any one speech of impatience, and discontentment at the hand of God. So great patience vnder so great afflictions argues (me thinkes) some apprehension of Gods loue euen in afflictions. And that we might see his constancy in loue of the truth, when God had debarred him from the congregation, be was not onely willing, but desirous to heare in priuate; often melting into teares, as well at the propounding of Gods sweete mercies, as at reproofes and denuntiations of iudgements. In priuate conference desirous and glad to be farther informed touching his owne estate, and meanes of Saluation, answering with teares 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 gaue memory often calling on that sweete name of Iesu for helpe, mercy, pardon of sinnes. Yet when some distractions were on him through violence of paines, able and ready to giue a reason of his hope, being demanded of the ground of his hope of Saluation he professed to cleaue only to the merits of Christ: demanded againe a reason of his hope to haue part in [Page] Christs merits; he thus answered; because I seeke him: and surely, saith Dauid, thou Lord neuer failest them that seeke thee in sincerity. Yea after vse of outward senses was gone, we often heard passionate callings on the name of Iesu (I doubt not but he found sweetnesse in that name) to help him, and haue mercy on him. These so many, and so worthy prescriptions, methinkes must needes wring from the most vncharitable amongst vs at least a hopefull perswasion that he dyed Gods Child. And for mine owne part I cannot but professe more then a hope that his soule is with God. If any man thinke I haue beene too prodigall of his prayses, let him thus iudge, that Christian charity as it loues not to tenter the sins of others, but euer to extenuate human fraileties, so is it delighted to amplifie to the vtmost the iust praises of them it respects. Yet this withall; if I haue any way faulted; I feare it is rather in omissions through forgetfulnesse, then in any sort by ouerreaching thruogh flattery.
THe Context lyes thus. The Apostle to shew the excellency of Christ the high Priest of the new Testament aboue the high Priest of the old Law, hath entred a large comparison betwixt them: the cheife things wherein they are compared are three. First, the Sanctuary, whereinto they entred. Secondly the matter which they offered. Thirdly, the number of offerings. The Leuiticall high Priest entred into a Sanctuary made with handes; Christ into heauen [Page] it selfe figured by that Sanctuary: the high Priest offered the bloud of beasts; Christ his owne blood for a price of redemption: the Leuiticall high Priest offered often, because his Sacrifices were imperfect; Christ but once, because by that one oblation he hath perfected for euer 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 summe whereof is this; that as by Gods ordinance men dye 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 foure things obserueable (for touching the Apodosis ver. 28. time will not suffer to speake) first, the ground or Cause of Death; Gods appoyntment. Secondly, the subiect of death, Man; Thirdly, the Number of dyings, once. Fourthly, the Consequent of death; after that comes the iudgement.
Doctrine.It is appoynted. So hath Gods hand, and ordinance a speciall stroke in our death: Our Sauiour Matth. 10.29. testifieth of Sparrowes, that not one of them falls to the ground by the hand of the fowler, but by Gods prouidence and speciall appointment; how much lesse a man more worth then many Sparrowes? And that place is knowne Iob. 14.5. Mans dayes are determined, and the number of his moneths is with God; he hath set him his boundes which he cannot [Page 3] passe. More proofe needes not amongst vs Christians that haue learnt to acknowledge a speciall prouidence of God, extending it selfe to euery action, and accident of mans life.
And here first are controlled two heathenish opinions Vse. 1 of men bearing the face of Christians. The first is of them, that impute this, and such like euents to the disposition of fortune the Idoll of the heathen. An heathenish and Bruitish conceit ouer burning all grounds of patience, faith, piety and religion. For Confutation, that one place touching that which we call chance medly in death abundantly sufficeth, Deut. 19.5. If a man goe to the wood with his neighbour to hew wood, his hand strikes with the Axe to cut downe the tree; the head flies from the helue, and smites his neighbour that he dieth: I Exod. 21.13. the Lord (saith God) haue offered that man into the hand of the slayer; what can be more casuall in respect of the meanes, and yet hath Gods prouidence a stroke therein.
A second error is of those, that haue lift vp nature, and naturall causes in this kind, to shoulder out Gods prouidence from all working in the death of men. And these giue vnto God no more but a generall influence into second causes; supposing them to worke according to that order set in them in the first Creation. And these men in death violent or naturall acknowledge no speciall worke of God ordering and disposing second causes to their euents: but impute all to distemper of body wherby diseases are brought vpon vs, which of themselues worke the dissolution of the body. But see we what the Scripture teacheth, It is Deut. 18.22. The Lord that smites with consumptions, and [Page] agues, and burning feuers: and 2. Sam. 12.15. the Lord stroke Dauids child with sicknesse; that though it be true, our death is wrought by these as meanes, yet Gods hand hath the chiefe stroke in these immissions. And hereof it is, that we see many dye in their full strength, their breastes full of Milke, and their bones full of Marrow, as Iob 21.23.24. without bodily diseases; some also visited with deadly sicknesses, as Isay. 38 1. Hezekiah, and yet recouered: the Lord would teach vs heereby, that sickenesses and bodily diseases are but his arbitrary instruments, which he vseth or not vseth at his owne pleasure, to bring his purpose to passe. To Conclude, let this euer be holden as a principall by all Christians, that howsoeuer our death is ordinarily brought vpon vs by sicknesse, decay of nature, or other inferiour meanes, yet are they all swayed and ordered not onely by a generall influence, but euen by a speciall ordinance, and appointment of God; these being but his instruments whereby he bringes his appointments to their accomplishment.
Vse. 2 Secondly, this doctrine must be vnto vs all an argument of patience and Contentment, whensoeuer God shall by death depriue vs of friendes how nearely soeuer ioyned vnto vs; as at this time God hath taken from some a bountifull Master, from some a kind friend, from the Country a Magistrate, from vs 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 naturall affections will shew themselues: [Page 5] Neither are they simply to be blamed, hauing so good warrant from the will of God, instinct of Nature, practise of Christ, and his Saints. It is sayd of our Sauiour Ioh. 11.35. that seeing the lamentation of the people ouer Lazarus, himselfe had his share in weeping. And of Abraham it is written Gen. 23.2. that hee mourned for Sara her death: and of Ioseph Gen. 50. that he kept a seuen dayes solemne lamentation for his father Iacob. And it was a senselesse errour of the Storckes grounded vpon their heathenish fate, that a wise man should not suffer himselfe to be mooued with any accident, though neuer so lamentable. The Apostle was otherwise minded Rom. 1.30. where he reckons this same Stoicall indolence amongst the vices accompanying a reprobate mind. And surely if there be any of vs found so stockish, as whom losses of this nature moue not to mourning, I say not as Paul, he sheweth himselfe gracelesse, but which is more, almost vnnaturall. And for this gentleman deceased, not to presse particulars vpon Children, I feare too much giuing the raines to sorrow, when we shall consider the care he hath euer shewed of the Countries good in affayres of Common-wealth; how speedy in dispatch of businesses of the Kingdome, methinkes wee should not choose but bewaile the losse of so prouident a guide, as members in the body are touched especially with losse of their chiefest fellow members. Yet this withall let vs all remember; as well they that are nearest touched, as those that are farther of wounded, that Christian sorrow must in such cases haue a double aspect; one cast on our losse, the other lift vp to Gods appointment. When wee looke on our [Page 6] losse, he shall bee an vnnaturall child, that cannot bewaile, the losse of so kind a father; an vnworthy member of the state that laments not the fall of such rulers in the Country; But yet if we shall looke vp to him whose hand hath swayed these things, and by whose appointment death hath seazed on him, me thinkes again we should a little bridle affections, lest they carry vs to impatience, and discontentment at this worke of God. It is said of Dauid 2. Sam. 12. that when God had stricken the child, which Vriahs wife bare him, with sickenesse; 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 haue mercy on the child that he may liue. But when he saw the euidence of Gods will, and resolute determination, he left off mourning, and went to praise God. Beloued, we now see Gods determinate appointment in this Gentleman; it shall be our duty patiently to submit to his most holy, and iust dispositions, and take we heed lest loosing the bridle to naturall affections, they carry vs not beyond all bounds of right, reason and religion. What saith th' Apostle 1 Thes. 4.13. I would not haue you ignorant as concerning them that sleepe, to sorrow as men without hope: as if he had sayd: Immoderate lamentations are fitter for Heathens, that know no life but this, then for Christians that expect a ioyfull resurrection. It is noted of the Egyptians Gen. 50. that they mourned for Iacobs death 70 daies; of Ioseph, that he lamented him seuen dayes onely: some man perhaps will thinke Ioseph scarce naturally affected [Page 7] that so soone ended his mourning, when the Egyptians, strangers to him, so long drew on their lamentation. But behold the difference betwixt a hopelesse heathen, and a beleeuing Christian: The Egyptians mourne vnmeasureably, as thinking death to be a destruction of all things; Ioseph as a Christian, hopefully expecting the promise of Resurrection. And let vs that haue cause to expect a comfortable resurrection of this Christian Gentleman, labour by considering Gods holy appointment to moderate our priuate griefes, and quietly to rest in Gods holy determinations.
Yet let me a little farther presse this point of patience: I say not onely that we should moderate our griefes; but euen vpon this ground, because God hath appoynted, practise patience. There is a kind of patience euen in people, that are heathenish; it is grounded commonly vpon the ineuitable necessity of such like euents: Such a kind of patience or stupidity rather was that of Stoicks, death was necessary; life not reuocable; therfore vaine 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 helpe it: a good plausible ground for patience in Reason. But know we, religious patience hath another ground Psal. 39. I was dumbe (saith Dauid) and opened not my mouth: why? because thou O Lord didst it. This is Christian patience, to moderate our affections vpon this ground, because we know it is the Lord that doth it; and death of friends betides vs by Gods appointment. It is appoynted to all men once to dye.
Vse. 3 There are sundry other vses inferred by Gods spirit vpon this doctrine, that God hath appointed our death. Iob hauing at large treated of this point, thus inferres for his owne vse: seeing God hath numbered my dayes, and determined the number of my moneths, decreed my death and dissolution; Therefore all the dayes of mine appoynted time will I waite Iob. 14.14. vntill my change shall come: his meaning is, that his whole life should be nothing but a Continuall meditation of death. Our people haue taken vp an euill by word; when they will expresse their vtter and extreme forgetfulnesse of a thing not thought of, they vse this comparison: I thought as little of it, as of my dying day. Alas, and is that dying day of all things least thought of? Haue we not euery day spectacles of our Mortalitie? and carrie we not in our bosomes the principles of our dissolution? how comes it to passe then, that the day of death should be of all things least thought of, and farthest out of remembrance? and yet it is too true, as appeares by those long hopes wee promise to our selues. Almost no man so old, or so diseased but hee thinkes hee may draw on one yeare longer. A dangerous dreame as euer Sathan could send vpon men, taking away all care of preparation, and opening a gappe to all dissolutenesse of life, and Conuersation: take we heed of it.
Vse. 4 I might also hence inferre as our Sauiour doth Ioh. 9.4. that while the day lasts wee should worke the workes of God, because there comes a night when as no man can worke. He alludes to the C [...]tome [Page 9] and vse of men as Dauid hath expressed it in the Psalme, the sunne ariseth, &c. Man goeth out to his worke, and to his labour vntill the Euening; at night when darkenesse hath couered all things, he retires him to his rest, because he wants day light to direct him in working. So is the terme of euery mans n [...]turall life; God hath giuen it to the sons of Men, that therein they should worke things pleasing vnto God. Whiles this day lasteth, worke we the workes of God. There comes a night vpon vs, that couers all with darkenesse, and leaues no time for men to worke in: Therefore sayd the Apostle, while we haue time Gal. 6. let vs do good; and Salomon, Eccl. 9.10. whatsoeuer thine hand shall find to do, do it with all thy power; for there is neither worke, nor inuention, nor knowledge, nor wisdome in the graue whither thou goest.
Proceede we to the second thing; the subiect of death; (Men (i.) all men. If any shall obiect that Enoch and Elias were translated that they should not see death; and that Gods Children suruiuing at the day of iudgement shall not sleepe, but shall be changed. 1. Thes. 4. Let him consider first, that Extraordinaria non euertunt regulam; a few extraordinary instances impeach not the course of generall ordinances. And howsoeuer the suruiuers at the last day shall not suffer death as it is a seperation of the soule and the body, yet as it puts an end to this animall life, they may be sayd after a sort to dye; at least this change is vnto them insteed of death; or lastly, the Apostle here speakes of the ordinary course as it is now stablished amongst men by the appointment of God.
Now mankind in Scripture are all ranged into these two ranckes; Elect and Reprobate, Beleeuers and Vnbeleeuers; And of both sorts it is true that the Apostle here speakes; it is appoynted vnto them all once to dye.
Now because it may seeme strange, that Gods Children freed by Christ from the wh [...]e curse of the Law, should yet be subiect to a necessity of dying, it shall not be amisse a little to enquire the reasons of this Gods ordinance in respect of his Children.
Papists as appeares in all their tracts of Purgatory, vsually thus explaine it; that Gods Children must therefore dye, because by Christ they are freed from none but eternall punishments due for their sinnes. As for temporall iudgements, as sicknesses, Death &c. They still remaine vnto vs in the nature of punishments; by suffering whereof we must expiate our veniall sinnes, as they terme them: And therfore it is their constant Doctrine, that Christ hath satisfied for none but sinnes mortall; freed vs from no punishment but Euerlasting; there is a remainder of satisfaction left for vs, whereby Gods iustice and wrath must by vs be appeased.
Now the Apostle Gal. 3.13. hath taught vs that Christ hath redeemed vs from the Curse of the Law (i.) from the whole Curse due for our sinnes. And who can read Deut. 28. but he must acknowledge bodily sufferinges to be a part of our Curse. Isay teacheth Chap, 53. that the Chastisement of our peace was laid vpon Christ; (i.) the Chastisement whereby our peace, and reconcilement with God was perfectly [Page 11] wrought. And the Apostle Heb. 10.11.14. affirmes that Christ by his one offering of himselfe hath perfected foreuer them that be Sanctified.
Yea take wee but euen Popish concessions in this kinde: they grant that Christ hath deliuered vs perfectly from the guilt of our sinnes. Now the guilt is nothing but a Consequent of sinne, wherby we stand in account as sinners, and are liable to punishment for our offences. Now then; hath Christ perfectly freed vs from the guilt of our sinnes? then stand we as innocent in the sight of God, and are reputed of God for Christes sake, as if wee had neuer commited our sinnes, therefore also are freed from subiection vnto punishment: For shall wee say the Lord punisheth a man guiltlesse? farre be it from the iust God to punish the guiltlesse as the guilty, the guilt is remoued, therefore all punishment.
But wee see these temporall paines and death it selfe remaines to Gods Children after iustification? Obiect.
It is true, Sol. the things remaine the same for substance, but their habit, vse, condition is altered: They remaine not in the nature of punishments properly so called; for they tend not to satisfaction of Iustice; nor as parts of the Curse; from which Christ hath freed vs; but temporall paines remaine as preuentions, as admonitions, as restrainements, as instructions, as nurturings, as reducements, as abatements of Corruption. Death not as the wages of sinne to Gods Children, nor as a part of the Curse; but as the period of misery, and a gate into heauenly happinesse. But leauing them, let vs see [Page 12] for what ends the Lord hath appointed death for his owne Children.
One is, the abolishing of the reliques of sinne, that euen after regeneration sticke in vs. By a wonderfull wisedome God hath ordained, that during the dwelling of the soule in the body, there shall be also a dwelling of sinne in our mortall body, partly to exercise vs by resisting the assaults thereof, partly to shew vs from how great a bondage Christ hath deliuered vs: But by death hee puts an end to sinne in respect of all practice and inhabitation. Through enuy of the deuill sinne entred into the world, and death by sinne: Through the wisedome of God death puts an end to sinning. And this is one end of this appointment of God.
2 A second is, to put an end to the sensible miseries of this life; for as there continues a remanent of the old Adam, euen after grace; so some portion of afflictions still remaynes to Gods Children; not as Papists teach, for satisfaction; but partly to giue vs a taste of those miseries, from which Christ hath freed vs, partly to tame and subdue Corruption, partly to conforme to the Image of Christ; Now death brings an end to all sensible euills. And for this cause also hath God prouided death as a remedy, lest too long endurance of euills, should ouercome our patience.
3 Thirdly, that the soule might be admitted into the presence of God; which made Paul desire Phil 1.23. to be dissolued; because he knew his soule should persently be admitted into the presence of Christ.
Vse. 1 Now seeing God for these good ends hath ordained [Page 13] the death of his Saints, methinkes it should teach vs contentment at least, if not reioycing in the death of all those that dye in the Lord. And surely if any man haue knowne and felt the misery of subiection vnto his sinnes; the strong rebellion of Corruption against grace; I doubt not but hee is thus minded, that in that respect; he would change conditions with the meanest of Gods Saints that haue dyed in the Lord. And therefore well is it with the dead; they rest from their labours; their workes 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 sinnes: and there must be an end put to their pleasures in sinning, & a bringing of their soules to those vnsufferable torments God hath prouided for impenitent sinners.
And therefore I wonder not, Vse. if as the wise man speaketh, the very remembrance of death bee bitter vnto them: it is their iudgement, their Curse, the end of reioycing, the very suburbes and gate that leades into Hell.
See we now the last thing (.i.) the consequent of death. After that comes the iudgement. I hope I shall not need to vse many words amongst vs Christians to euidence this truth being so plentifully taught in Scripture, consented vnto by the Heathen, testified by our conscience, euidenced by particular iudgements.
The Scriptures are plentifull in this point; how [Page 14] often occurre these and the like sayings! God shall bring euery worke vnto iudgement, with euery Ecles. 12. vlt. secret thing whether it be good or euill. We must all appeare before the 2 Cor. 5.10. iudgement seate of Christ, that euery one may receiue the things he hath done in his body, whether they be good or euill.
The Heathen had their tribunall after death; and Aeacus, Minos and Rhadamanthus, presidents of proceedings therein.
Yea aske but the Conscience of the vilest Athiest, it will be a thousand witnesses of this truth; how often are they filled with vnspeakeable horrours especially in death? wherefore? but because they know there is a iudgement that followes it. See but particular iudgements, which are as praludia iudicij vniuersalis: the ouerthrow of Sodom; the deluge of the old world; particular iudgements on particular persons, what else doe they testifie but a iudgement to come? some sinnes are here punished that wee might know there is a prouidence, and a iudge that takes notice; not all here punished that wee might expect a greater iudgement to come.
Yea that very Confusion of things as they terme it, which some haue brought as an argument to ouerthrow both prouidence and iudgement; (viz) the present prosperity of the wicked, and the afflicted estate of Gods Children; it is argument sufficient in Pauls diuinity to proue a iudgement to come, 2. Thes. 1.4.5 The present persecutions of Gods children are an euident Demonstration of a iudgement, to come; and Salomon Eccle. 3.16.17. before him, in his suruiew of vanities, I saw, sayth he, a place of iudgement, and [...]oe there was [Page 15] wickednesse, a place of Iustice, and behold iniquity: what inferres he? therefore no prouidence? therfore no iudgement to come? Nay; but the contrary, I sayd in my heart, surely God will iudge the iust and vniust; for a time there is for euery purpose and for euery worke.
See we a little what this iudgement importes. Iudgement implies three things. First, Examination, and withall discouerie of euery mans workes, whether they be Eccl. 12. vlt. good or euill; then 1 Cor. 4.5. come your close and secret adulteries, then your priuie and coloured bribery, then your hypocrisie, then your euery euill worke to be scanned and examined. The Apoc. [...]0.12. bookes are opened; first, of Gods Mal. 3.16. remembrance, wherein are registred euery of our sinnes, euen to an Math. 12.36. idle word; secondly, of our owne Conscience, which serues to bring in records against vs of all our vngodly deedes which wee haue vngodlily committed.
Secondly, After Examination followes sentence giuing. First, of Absolution to Gods Children, howsoeuer here laden with reproaches and scandals, condemned for Hypocrites. The Lord shall then euidence by fruites of faith, that sure their faith was vnfained. Secondly of Condemnation vpon the wicked, here blearing the eyes of men with I know not what pretenses of their good hearts and good faith to God. The Lord shall then make their madnesse and dissembling knowne to all men by lacke of true Good workes to grace their pretended faith with all. Math. 25.35.42.
Thirdly, After sentence follows Execution (.i.) A happie admission of Gods Children into possession [Page 16] of the kingdome prepared by the father, purchased by Christ Iesus. Secondly, A heauy and vncomfortable dismission of all impenitent and incorrigible sinners into that lake that burnes with fire and Brimestone before the throne of God for euer and euer.
Vse.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 vs all. S. Paul 2. Cor. 5.11. hauing breifly mentioned this doctrine of last iudgement, thus sayth, that by this terror he perswaded men. And surely if this terror perswade not to repentance, I know not what will. The same Apostle Act. 24.26. treating of Iustice and temperance and iudgement to come before Foelix an Heathen, made him tremble and quake euery ioynt of him for feare of that iudge, whom by bribery and whoredome he had offended.
But we are fallen into the times S. Peter 2 Pet. 3. speakes of, wherein the doctrine of iudgement is holden a fable, and nothing but a meere policy to keepe fooles in awe. The wicked Iewes vpon denuntiation of a particular iudgement Isay 22.13. are brought in thus speaking, Come, say they, let vs eate and drinke; for to morrow by the Prophets fabling, we must dye. Must you dye? Ah wretch! And what followes death? After death comes Iudgement: and if thou haue any grace in thee; the very mention of it will make thee tremble.
Salomon Eccl. 11.9. hauing to deale with such like desperate scoffers, thus rebuketh their Godlesse practise: Goe to young man, if you must needes haue your swinge, on, reioyce and let thy heart cheare thee in the dayes of thy youth, walke in the wayes of thy heart, [Page 18] and in the sight of thine owne eyes; But know, God for all these things will bring thee to iudgement. It is not a permission, but an ironicall sharp and reprehension, vrged by a seuere denunciation of a iudgement to come.
As if I should now say to an vniust bribing Magistrate, if any such amongst vs, goe to, seeing thou hast sold thy selfe to work wickednesse▪ eate vp the flesh of the people; flea of their skins, break their bones, chop them in pieces as meate for the pot, as Micah Mic. 3.3. speaks oppresse the fatherlesse, and let not the cause of the widow come before you; say with shame enough Hos. 4.18. bring bribes, fill your houses with extortion: But know, it is appoynted to all men once to dye, & then comes the iudgement. At that day thou shalt find, that a little of Samuels good Conscience; 1 Sam. 12.3. whose oxe haue I taken, whose Asse haue I taken, whom haue I done wrong vnto; or of whom haue I taken a bribe to blinde mine eyes withall? will doe thee more steed, then all the treasures of wickednesse, wherewith thou hast filled thine house.
As if I should say to the Cormorants of the Country, build you houses in desolate places, ioyne house to house, land to land, Country to Country, till the poore can haue no dwelling amongst vs: But know, that for all these things God will bring thee to iudgement: And then thou wilt wish as Ieremie Ier. 9.2. that thou hadst had in the wildernesse a cottage of a wayfaring man, rather then all these sumptuous buildings and large possessions, while the stone shall cry out of the wall, and the beame out of the timber shall answer it, woe Hab. 2.11.12. vnto him that buildeth a Towne with [Page 18] blood, and erecteth a City with iniquity.
As if I should say to our scraping mercilesse Vsurers; shut vp your bowells of compassion, and cause the eyes of the needy to fayle by vaine expectation of your releife; grinde the faces of the poore; buy them for siluer, yea for old shooes; liue vpon the sweate of others mens faces. But know that for all these things God will bring thee to iudgement; and then thou shalt find one penny giuen in compassion of thy brothers want, will afford more comfort, then all the huge masses of siluer and gold, that by vsury thou hast heaped together.
As if I should say to our drunken tospots, powre in strong drinke, drinke and be drunken, spend your patrimonies at the Ale; But know, that for all these things God will bring you to iudgement.
As if I should say to a beastly Whoremoger; fill thine eyes with adultery, and thy bones with rottennesse; take thy pleasure in dalliance, and fill thee with lust: But know; that, whoremongers and adulterers God will Iudge. Heb. 13.4.
As if I should say to our blasphemous swearers; go to; seeing you haue taught your tongues to speake blasphemies, sweare the Puritane out of his Coate, & thy selfe out of Gods kingdome; but know; it is appoynted to all men once to dye, and then comes the iudgement.
Beloued in Christ Iesus, I know not how these things moue you; but if there be any care of our soules me thinkes they should worke in vs a care to depart from euill; that we may be found worthy to stand before Christ at his comming. Act. 17 30.31. And surely if S. Paul [...] admonition [Page 19] vpon this ground moue not to amendement; I see not what can remaine for vs, but a fearefull expectation of iudgement, and violent fire to deuoure vs.
The Lord for his Christs sake giue vs all grace on whom his name is called to depart from iniquity; that seeing he hath appointed a day, wherin he will iudge the world in righteousnesse by that man, euen Iesus, whom he hath appointed, we may all be admonished in euery place to repent, and escape those vnsufferable torments, that he hath prouided for vnbeleeuers; in that lake of fire that burnes for euer before the Throne of God. To the same God, the Father, Son, holy Ghost, three persons, one true, inuisible, immortal and only wise God be all honour and glory for euer and euer Amen