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
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
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