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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62379	The grand assises: or, The doctrine of the last generall judgment with the circumstances thereof: comprised and laid forth in a sermon preached at the assises holden for the county of Southampton at Winchester, on Wednesday, July 28, 1652. By William Sclater Doctor in Divinity, preacher of the word of God in Broadstreet, London.	Sclater, William, 1609-1661.	1653 (1653)	Wing S918A; ESTC R218648	45,998	59

House as well as others as well Alexander as Dametas fair Nereus as deformed Thersites there is no remedy they must unstrip they must uncase and be all uncloathed they must exchange their Canopies of state for costins their Ivory couches for graves their Palaces for charnell houses their Tapestry for shrowds and all their embroidered Mantles for coverlets of dust Sic in non Hominem vertitur omnis Homo Dust at the first was mans Composition and into dust at the last will be his resolution Gen. 3.19 Homo ab (w) Man is named in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam of Adamab the earth or the red earth Humo and whilest even the best men carry about them a (x) Rom. 7.24 Body of death they must unavoidably for the abolishing of the remainders of Corruption the Law in their members expect the death of the body for the wages of Sin is Death Rom. 6.23 They say there stands a Globe of the world at one end of a great Library and the Sceleton of a man at the other end which may not unfitly be thus moralized though a man were Lord of all that he sees in the Map of the world yet hee must dye and become himself a map of morttlity even provant for worms to revell with in the grave It 's true indeed what (y) Stitius lib. 9. Theb. Statius utters in his losty verse Mille modis Lethi miseros mors una fatigat Though there be many wayes to one and the same (z) Solomon Eccles 12.5 cals the grave 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Domum seculi the House of age long home yet we must all meet together at last in the same (a) Job 30.23 House and in the chambers of death must be our dwelling that Grammarian who can decline a Noune in every Case yet cannot decline Death in any Case In short this being a Doctrine which more needs application than proof sith as (b) In ortu adhue suo ad finem nativitas proper at S. Cyprian contr Demetrian Tract 1. one saith Naseimur morituri we are no sooner born but instantly we begin to dye as M●ses had no sooner wrote his Book of Genesis but soon after his Book of Exodus we dye from infancy into childhood from childhood into youth from youth into age and from age into old age and perhaps into dotage and at length into the grave surely it were well if every one of us could as one observes out of the Acrostick Letters in the four degrees or steps of mans Age to wit Puerit a Juventus Virilitas Senectus experimentally make up Pius that piety might be the golden thread to run through all that we would dye before we do dye so that when we do dye we may not dye that is that we would dye daily unto (c) Rom. 6.7 1 Pet. 2.24 sinne by continuall mortification of all our vile and corrupt affections before we do dye into our graves by a naturall dissolution so that when we do dye a naturall death we may not dye the death eternall which death eternall doth not consist in the annihilation or utter abolition of the Body and Soul in regard of their beeing or subsistence as the Epicures might sancy 1 Cor. 15.32 but only of the cessation of their well-beeing in regard of the everlasting separation of both from the gracious and glorious (d) 2 Thes 1.9 presence of Almighty God and withall of the plunging of both into the sense of torments in both unto all eternity even for ever and ever By this occasion sith we are sure we must dye (e) Heb. 9.27 once and but once as the day hath but one starre but it is the Sun the Lyonesse but one young one but it is a Lyon so we having but one death it had need be a good one We perhaps securely contemplate our Naturall complexions having milk in our breasts and (f) Job 21.24 marrow in our bones blithe and buxom at the present may be apt to say to the summons hereof as sometimes Felix did to S. Paul reasoning of righteousnesse temperance and judgement to come Act. 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goe thy way for this time till a more convenient season whereas it may be in respect of the Lords Divine Praescience according to which from aeternity every mans dayes are (g) Job 14.5 14. appointed it may be this night before we know what (h) Prov. 27.1 Jam. 4 14. to morrow may bring forth our (i) Luk. 12.20 souls may be taken from us But yet if we consummate and finish a good life before Death seise on us so that the thought of our (k) Deut. 32.29 Eccles 7.36 end be still at the end of our thoughts it will not be to the godly in insidiis as a snare but alwayes in januis under expectation as at our doors the stroke of Death can never be too sudden when to a mortified soul it 's alwayes under expectation Thus qui moritur non moritur quando moritur as S. (l) August lib. 65. quaest qu 32. Austine made his riddle so prepared he doth not dye when he doth dye Yea he so dyeth that he both is and shall be sure to live and rise again and so shall all others of all sorts whatsoever None ever but a (m) Luk. 10.27 Sadduce or men infected with the same leaven denyed it those dry bones in Ezekitl chap. 37. which being made to live again having breath and sinewes and flesh drawn over with skin did immediately indeed represent new vigour to be shortly put into the dead hopes of the Jewes but yet by many or most Divines taken notice of likewise as (n) Peter Martyr loc Com. Class 1. p. 82. num 24. a Type of the Resurrection foredenoted say some in Aaron's rod which being pluck't up by the roots withered and dry (o) Numb 17.8 budded afresh so (p) Rabanus Maurus Comment in Ierem. cap. 1. fol. 7. Rabanus Maurus hanselled it was also in those raised under the Old Testament as the (r) 2 King 4.36 Shunamites son and the man (s) 2 King 13.21 who touched the bones of Elisha c. and some others raised by Christ under the New Testament as (t) Joh. 11.44 Lazarus the widows (u) Luk. 7.15 son of Naim the (w) Mar. 5.42 daughter of Jairus those Candidates of immortality as one cals them and in expresse texts there is enough in both Testaments to evince it both the (x) Cant. 4.5 breasts of the Spouse yeeld us milk which we may thence (y) Isa 66.11 suck out and be satisfied with as with the breasts of consolation so Isa 26.19 Thy dead men shall live and the earth shall cast out the dead the almost whole fifteenth chapter to the Corinthians is spent on the same subject yea some Christian Philosophers have attempted to draw as much for the thing it self from

seasonable I hope for that occasion and generally usefull for these times intended as a Preservative against the growing malady of this corrupt age Atheisin Being straitned by the time and your important businesse ensuing this copious Theam as a Camell passing through a needles eye was compendiated into a narrow compass If your Lordship doe look upon it as in it self it is too mean a present for your acceptation but if on the affectionate Heart wherewith it is tendred to your Patronage you may judg it a great one It 's sometimes as Noble to accept small things as to conferre great such as it is it prostrates it selfe at your feet beseeching an entertainment in finding whereof his Devotions shall bee enlarged for your blisse Who is MY LORD Your Lordships humble Orator and Servant William Sclater A SERMON Preached at the Assises holden for the County of Southampton at Winchester on Wednesday July 28 1652. REV. 20.11 12. And I saw a great white Throne and him that sate on it from whose face the Earth and the Heaven fled away and there was found no place for them And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which is the Book of life and the Dead were judged out of those things which were written in the Books according to their works HONORABLE BELOVED I Cannot but esteem it as the great favour of Heaven that in the revolution of a few months the Divine Providence hath brought me again hither and called mee to this Publick service on the same occasion I having the happinesse to speak in such a praesence wherein not the pompe of any elaborate or quaint Humane Oratory but the power of solid and sacred Divinity will be best regarded of which whilest I rest perswaded I shall humbly crave your Devotions that the same Hand which gave this opportunity would adde also a successe to this businesse It were a facility had I a mind to build a large Portall to my narrow house to entertain your patience a while with a discourse of this Book of the Revelation wherein there are so many * Rev 5.7 sealed Mysteries almost as Words or Sentences so (a) Mihi tota Apocalypsis valde obscura videtur talis cujus explicatio citra periculum vix queat tentari fateor me hactenus in nullius scripti Biblici lectione minus proficere quàm in hoc obscuro vaticinio Grascrus abstruse Aenigma's as none but a Divine Oedipus can unriddle them Insomuch that some of the greatest and those too most sanctified Scholars have acknowledged that they had rather (b) D. Rainolds of Oxford Divis 4. against Hart. c. 8. learn than teach it However some others who to themselves have seemed as the sons of (c) Num. 13.33 Anak of tall Imaginations have yet proved in the issue but like (d) Luk. 19.3 Zacheus little in the stature of sound Judgment and whilst they have gone about to give other men eyes to see John's Visions more clearly they have been overtaken unawares by their own (e) Job 20.8 Dreams and many of them outlived the date of their weak yet bold and daring Interpretations I cannot but appland the modesty of Cajeian none of the meanest among the Schoolemen who after he had Paraphrased the Epistles and Acts of the Apostles professed thus Apocalypsin fateor me nescire exponere juxta sensum literalem Hee was posed about the Literall sense of this Scripture more meet for his Wonder than his Exposition And good reason for it consisting of many Prophesies of things to come and those too clothed with Allegories and clad in Metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak with (f) Sophocles in Antig. Nescia mens hominum fati sortisque futurae Virgil. Sophocles who could directly tell the sense till the event was seen that being the best Interpreter of dark praedictions Neverthelesse sith as it is in our English Proverb that Bones bring Meat to town that is Difficulties bring Comforts as in Sampson's Riddle Judg. 14.14 Out of the eater came forth meat and out of the strong came forth sweetnesse that of the Ancient being true Paseit apertis excrect obscurts as the Lord is pleased to delight us with the clearer so to exercise us with the obscurer parts of Holy Writ and as the Doctor of the Gentiles assures us Rom. 15.4 Whatsoever was written was written for our Learning there being likewise some rills and brooks for the Lambe to wade in as well as deeps for the Elephant to swim in Give me leave I beseech you sith not of curiosity to feed fancy but of a zealous disquisition to discover verity I attempt it to withdraw the Curtain and to set open the Windowes of this Text that so the (g) 2 Cor. 4 6. light of divine truth in a bright serenity may (h) 2 Per. 1 19. shine in upon your Minds and Hearts to illuminate the one and to inflame the other for the best advantage of the whole soul And I saw a great white throne c. Under which form of words we have me thinks according to St. John's Vision The Grand Assises held upon the Day of the last generall Judgment described in variety of circumstances which as the carving or enamelling of some curious Watch doe exceedingly illustrate and adorn the same And as in some solemne businesse of great importance there are usually some antecedaneous introductories to raise expectation and win the greater veneration thereto so here we have something observable by way of praeparation and something also by way of action or dispatch The Praeparation consists of the supposalls foregoing Men were dead and those dead men againe risen and brought out of the prison of the grave and set to the Bar Death and the Resurrection from Death praecede the Judgment I saw the dead great and small stand before God The matter of Action or Dispatch is the Judgment it self following this Death and Resurrection The dead were judged according to their works The carriage or managing of this Judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much what after the similitude of (i) Vt judicii species notior fieret Hominibus judicandi forma ex his quae inter Homines geruntur assumpta est Anselm Comment in Rom. 14. Humane Judicatures here upon earth save onely with this odds or difference That in this Grand Assises in my Text the Judges themselves must then stand forth before the God of all Judges even before the most dreadfull Tribunall of the onely Potentate the King of Kings and the Lord of Lords Regum timendorum in proprios greges Sen. tragoed Reges in ipsos Imperium est Jovis For howsoever it be the style of Magistrates in the Scripture to bee called Gods Psal 82.6 namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the Dignity of their office yet though they be sons of the most High they must die like Men

they being as (k) Agapetus in Paraen ad Iustin Agapetus told Justinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the substance or nature of their Bodies composed of the same brittle materialls with other men though as I said on the last like occasion they be Gods with Men yet are they but Men with God so that all subordinate thrones must then be cast down Dan. 7.9 all Commissions given up and a strict account bee taken both of themselves and of their stewardship even before Him who by Daniel who was the John of the Old as John was the Daniel of the New Testament is described under the title of The Ancient of Dayes sitting upon his throne Imperiall and Paramount whose garment was white as snow and the hair of his head like pure wool his throne was like the fiery flame and his wheels like burning fire A fiery stream issued and came forth from before him Thousand thousands ministred unto him and Ten thousand times Ten thousand stood before Him The Judgment was set and the Books were opened So Daniel Now this great Judicature is in this Text described after this manner The Division 1. By the Judicatory or Seat of Judgment with its Epithets or Adjuncts ver 11. I saw a throne and that a great and a white throne 2. By the Judge sitting on that throne who is God himself set forth under expressions of Majestick terror from whose face the Earth and the Heaven fled away and there was found no place for them 3. By the persons to be judged and that impartially The Dead small and great 4. The Arraignment of all those persons They stand before God 5. The Indictment The Books were opened 6. The Evidence The things written in those Books 7. The Sentence They were Judged 8. The Rule ordering that Sentence According to their Works 9. The means of the Discovery of all this to S. John and by him unto us and that was by revelation or speciall vision so himself acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw saith he twice this vision as sometime Pharaoh's dream Gen. 41.32 was doubled to shew the certainty and assurance of what he thus had seen I saw a great white Throne and I saw the dead great and small stand before God c. And these at least as to my weak observation they occurre are the proper and genuine parts of this Scripture the present measures of my Sermon and your Christian patience Each of them being so important as they are do so invite your attentions that I need not to stand courting your ears at all to obtain them And so I addresse my self to my businesse and that after this order First beginning with the Divinity and the explication of the Text and then proceeding unto the Morality or the effectuall application of the whole Please to favour me with your patience whilest I am by Gods blessing in the dispatch of my Sermon I shall be as contracted as this deep matter and your waighty affairs ensuing will give leave But before I come directly to the severall parts I must of necessity say a few words of the supposals foregoing this last and Grand Assises and those are Death and the Resurrection Men were Dead and those Dead men again risen for surely not deadmen as dead but as risen were presented to the Barre and there stood before God Wherefore the Doctrine of the Resurrection of the Dead and of eternall Judgement are conjoyned Heb. 6.2 I saw the Dead great and small stand before God Mors a Morsu saith (l) S. August l. 1. Hypagnost contr Pelag. circamed Austine No sooner had the serpent fastened the venome of his teeth on the Protaplasts or our first Parents and his temptation bit them but they bite the forbidden (m) Gen. 3.6 apple and death immediately bit them again And so in in Adam all dye saith the great (n) 1 Cor. 15.22 Apostle in as much as he was not Vnus but Vniversitas as the Schoolemen expresse it not considerable as a single man by himself alone but as a publique person representing the Universality of all mankinde the Nature whereof being contaminated in the first Fall that infection runs still as tainted bloud in the veins of Posterity to this day so that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen The whole sublunary Creature is become subject to mutation and as (o) Phil● de Mundo Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Generation succeedeth a dissolution Had man indeed stood in the honour of his first Creation and not blotted the eximious pulchritude and beauty of that (p) Gen. 1.26 Image in which he was first stamped he had needed as no Jesus to redeem his soul so no Aesculapius or Physician to cure his body He should have had temperamentum ad pondus as the Philosophers speak so equall a temperature in the exact symmetry of parts that no qualities in the Elements of which he is compounded should have contended for such a conquest as should have routed him into his grave For howsoever the Schoolemen more curious oft-times to raise doubts than judicious to assoyle them had a conceit that if the first Adam had never fallen yet the second Adam the Lord Christ had come in the flesh ad decus ornamentum generis humani for the Honour and ornament of the Humane nature yet that is but the play of some wanton wits it is not the plea of any solid judgement sith it disappoints at least misapprehends the proper end of Christs coming in the Flesh which was to suffer for and to (q) 1 Tim. 1.15 save sinners even such as by what Names or Titles soever they are distinguished above ground like to the severall Chessemen as they stand in the game under severall notions on the table yet being shuffled all together into one common bagge they have no distinction in the dust at all But in (r) Mat. 27.33 Golgotha as saith the Hebrew Proverb are skuls of all fizes as well great as small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Agapetus for all have reason to say to Corruption Thou art my (s) Job 17.14 Father and to the Worms Thou art my Mother and my Sister some Great ones perhaps like Teeth may here dwell as in the mouth of Honour eat up or oppresse a man and his (t) Mic. 2.2 heritage as the Prophet speaks grinding the face of the poor or as Sapor King of Persia write Brother to the Sun and Moon or as the twelve Caesars divide the twelve moneths between them washing their steps in (u) Job 29.6 Butter housing themselves like snails in their golden shels and painting the earth as they passe with their silver slime and on the Theatre of this world act their parts so as they can blast with their breath thunder-strike with their frown and crush with their singer but the Interlude will end anon and then they must all get them along down to Death's tiring

corrupt age wherein alas whilest Atheisme like the (w) Jon. 4.7 worm in Jonah's gourd hath eaten out the sap of Religion and almost damp'd the very life and power of godlinesse wee meet with those (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat ludo pueriliter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veluti puer puerorum more such as make children play of the Terrors of the Lord. M. L. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those scoffers of whom S. Peter makes mention 2 Pet. 2.3 4. also Jude v. 18. walking after their own lusts and saying Where is the promise of his coming vainly and scoffingly putting (y) Jam. 1.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paralogismes or deceivings upon themselves sophistically reasoning from the delay of the time to a Nullity of the thing it selfe and because Sentence is not executed speedily against their evill works therefore as Solomon long agoe observed Eccles 8.11 the heart of the sons of men are fully set in them to doe evill and so believe the Doctrine of the Judgment to come to be but fabulous together with the torments of Hell that follow after it upon all such mockers To whom I shall onely now say thus much Vae quibus haec experienda sunt prius quam credenda as (z) Granatense tom 2. Conc. d. Temp. Conc. 1. Granatensis expresseth it Woe bee to those besotted and impenitent miscreants whose sad experience may anticipate their Credulity in this and prevent their Faith O how well had Felix that corrupt Governor answered his name and been happy if as the reasoning about this truth made his conscience to tremble he had instantly reformed his practice and shun'd the danger of it Act. 24.25 But for the attestation of this Doctrine the Firmament is not more bespangled with starres then the Scriptures are stored throughout with proofes thereof Enoch the seventh from Adam prophesied hereof saith Jude v. 13 14. Behold the Lord cometh with Ten thousand of his Saints to execute Judgement upon all both for their deeds and speeches From whence St. Jude had that Prophesie whether by undoubted tradition as Paul is said to have received the names of Jannes and Jambres the Magicians that withstood Moses 2 Tim. 3.8 or by some (a) Vid. Scalig. in notis ad Euseb p. 244. c. book written of the translation of Enoch extant in that Apostles dayes but since intercepted by time though I am praecisely of (b) S. August lib. 18. de Civ Dei cap. 38. Austin's opinion that however some records might be lost which did pertinere ad ubertatem Cognitionis appertain to the plenty of Knowledge yet the Church hath been so faithfull a Keeper of the sacred Canon that nothing is escaped her custody which doth belong ad Authoritatem Religionis to the Authority of Religion It 's most likely S. Jude might receive it by Apostolicall and immediate Revelation some praeludiums whereof were seen in the destruction of the old world by (c) Gen. 7. 2 Pet. 3.6 Water and of the Cities of Sodome and Gomorrah by (d) Gen. 19. 2 Pet. 2.6 S. Jud. ver 7. Fire the two colours in the Rainbow figure it the caerulean colour minds us of the watery Deluge past and the flame colour of the (e) 2 Pet. 3.10 fiery Conflagration to come It would be a large if not a tedious taske for mee to enumerate all those Texts which in Moses in the Psalms in the Prophets and almost in each page of the New Testament make mention hereof and prove the Doctrine Two places which I have also named already may be in stead of all Act. 17.31 2 Cor. 5.10 and the manner of it is expressed in the 24 and 25. Chapters of S. Matthew But yet to say something of it 1. This may be proved from what hath been already seen in those particular Judgments inflicted in the course of Gods providence upon impenitent sinners inwardly and outwardly as upon Cain Ahitophel Judas Herod whom God was pleased to make visible Examples here and thereby also to give intimation of what in the last day of wrath is like to bee inflicted on such as committing like sins are reserved with the apostate and damned Angels to the day of Judgment to bee punished 2 Pet. 2.9 2. Besides this the justice of God and the truth of his promise in regard of the righteous requires it whose afflicted estate in this life shall be recompensed with a glorious one hereafter and all their persecutors have shame and consusion poured upon their faces forever 2 Thess 1.5 3. That there may bee a publick acknowledgment of the Lord Christs Dominion purchased by his passion to himselfe over men and Angels so that every knee shall bow and every tongue confesse unto him and own his Soveraign power Rom. 14.9 10 11. 4. Equity requires it that though the soule and body be separated in death yet having sinned or obeyed together they should accordingly be tormented or rejoyce together unto all eternity In a word some of the wiser Heathen have discoursed of a future reward upon tryal of mens actions after death making mention of Pluto Minos Rhadamanthus c. as grim Judges supposing the flakes of Aetna to smel of the sulphur of Hell and moreover what they also speak of the Elysian fields implies an apprehension of some future estate of Happinesse in another world What need I adde more to this proof sith it is an expresse Article of our Creed that Christ shall come again to judge the quick and the dead proved also 2 Tim. 4.1 1 Pet. 4 5. Heb. 6.2 Now which I thought not amisse to mention on this occasion howsoever our Saviour interdicted his Disciples the curious in quisition after the times and seasons Act. 1.7 sith the Father hath put that in his own power yet there have been found some in all ages very adventurous who as (f) Bullinger lib. 2. advers Anabap. c. 1. Bullinger writes of some Enthusiasts have presumed to define a set time for this generall Assises though the Scripture indeed mention a set day determined by God for the same as Act. 17.31 2 Pet. 2.9 and as St. John acquaints us Rev. 1.10 that as there is Dies Dominica the Lords day so St. Paul 1 Thess 5.2 that there is Diēs Domini the day of the Lord or the day of God 2 Pet. 3.12 In the one it is for us to give him here the Glory of his Publick service in the other himself will give us that beleeve then and there his Glory for our reward Though this be said in the generall yet of the very Day and (g) Mar. 13.32 Hour before-hand no man no not the Son of man as man himself knoweth at least thinks it not fit to acquaint us with so much There is as (b) Pet. Galatin lib. 4. c. 20. Petrus Galatinus well styleth it a Thalmudisticall tradition but no true Propheticall prediction and yet it