let vs see 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 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 Thirdly that the soule might be admitted into the presence of God which made Paul desire a 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 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 often occurre these and the like sayings God shall bring euery worke vnto iudgement with euery a Ecles 12. vlt. secret thing whether it be good or euill We must all appeare before the b 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 c 2. Thes 1.4.5 The present persecutions of Gods children are an euident Demonstration of a iudgement to come and Salomon d Eccle. 3.16.17 before him in his suruiew of vanities I saw sayth he a place of iudgement and â—oe there was 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 a Eccl. 12. vlt. good or euill then b 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 c Apoc. â—0 12 bookes are opened first of Gods d Mal. 3.16 remembrance wherein are registred euery of our sinnes euen to an e 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 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 a 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
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 Mr. 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 Worshipfull 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 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 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 so richly furnished you with his sauing grace preserue and keepe you blamelesse vnto the comming of the Lord Iesus Amen Your Worships in all thankfull respectfulnesse WILLIAM SCLATER From my Chamber in Kings Colledge in Cambridge Nou. 18. 1628. 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 Thine in the Lord W. S. 2. KING 9.31 Had Zimri peace that slue his Master 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 aquocunque 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 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 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
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 Absâ—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 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 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 Mr. 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 Mr. GEORGE COLLES Esquire Mercy and peace be multiplied Sir 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 T is the paucity of such which makes glorious 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 Your hearty well-willer WILLIAM SCLATER From my Chamber in Kings Colledge in Cambridge Nou. 18. 1628. 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 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 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 noâ— 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 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 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 HEB. 9.27.28 And as it is appointed vnto all men once to dye and then comes the iudgement So Christ was once offered to take away the sinnes of many and vnto them that looke for him shall he appeare the second time without sinne vnto Saluation 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 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 a 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 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 a 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 b Exod. 21.13 the Lord saith God haue
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 a 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 b 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 Câ—â—tome 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 nâ—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 a Gal. 6. let vs do good and Salomon b 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 whâ—â—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 a 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 wrought And the Apostle a 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