Three Sermons, Sermon 3
HEB. 9.27.28.
And as it is appointed vntounto all men once to dye, and then comes the iudgement: So Christ was once offered to take away the ſinnes of many, and vntounto them that looke for him, ſhall he appeare the ſecond time without ſinne vntounto 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 knowneaIob. 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 vsus Chriſtians that hauehave learnt to acknowledge a ſpeciall prouidence of God, extending it ſelfe to eueryevery 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,aDeut. 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: IbExod. 21.13. the Lord (ſaith God) hauehave 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 hauehave lift vp nature, and naturall cauſes in this kind, to ſhoulder out Gods prouidence from all working in the death of men. And theſe giuegive vntounto 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 vponupon vsus, which of themſelues worke the diſſolution of the body. But ſee we what the Scripture teacheth, It iscDeut. 18.22. The Lord that ſmites with conſumptions, and agues, and burning feuers: anda2. 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, asbIſay. 38 1. Hezekiah, and yet recouered: the Lord would teach vsus 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 vponupon vsus by ſickneſſe, decay of nature, or other inferiour meanes, yet are they all ſwayed and ordered not onelyonly 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 vntounto vsus all an argument of patience and Contentment, whenſoeuer God ſhall by death depriue vsus of friendes how nearely ſoeuer ioyned vntounto vsus; as at this time God hath taken from ſome a bountifull Maſter, from ſome a kind friend, from the Country a Magiſtrate, from vsus 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: 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 SauiouraIoh. 11.35. that ſeeing the lamentation of the people ouer Lazarus, himſelfe had his ſhare in weeping. And of Abraham it is writtenbGen. 23.2. that hee mourned for Sara her death: and of Ioſeph cGen. 50.that he kept a ſeuen dayes ſolemne lamentation for his father Iacob. And it was a ſenſeleſſe errour of the Storckes grounded vponupon 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 mindeddRom. 1.30. where he reckons this ſame Stoicall indolence amongſt the vices accompanying a reprobate mind. And ſurely if there be any of vsus 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 vponupon 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 vsus all remember; as well they that are neareſt touched, as thoſe that are farther of wounded, that Chriſtian ſorrow muſt in ſuch caſes hauehave a double aſpect; one caſt on our loſſe, the other lift vp to Gods appointment. When wee looke on our 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 vsus 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 hauehave 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 vsus not beyond all bounds of right, reaſon and religion. What ſaith th' Apoſtlea1 Theſ. 4.13. I would not hauehave 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 EgyptiansbGen. 50. that they mourned for Iacobs death 70 daies; of Ioſeph, that he lamented him ſeuen dayes onelyonly: ſome man perhaps will thinke Ioſeph ſcarce naturally affected 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 vsus that hauehave 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 onelyonly that we ſhould moderate our griefes; but euen vponupon this ground, becauſe God hath appoynted, practiſe patience. There is a kind of patience euen in people, that are heatheniſh; it is grounded commonly vponupon 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 vponupon this ground, becauſe we know it is the Lord that doth it; and death of friends betides vsus by Gods appointment. It is appoynted to all men once to dye.
Vſe. 3 There are ſundry other vſes inferred by Gods ſpirit vponupon 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 waiteaIob. 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 hauehave 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? HaueHave we not eueryevery 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 vponupon 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 bIoh. 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 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 eueryevery mans n…turall life; God hath giuen it to the ſons of Men, that therein they ſhould worke things pleaſing vntounto God. Whiles this day laſteth, worke we the workes of God. There comes a night vponupon vsus, that couers all with darkeneſſe, and leaues no time for men to worke in: Therefore ſayd the Apoſtle, while we hauehave timeaGal. 6. let vsus do good; and Salomon, bEccl. 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 vntounto 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 vntounto 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 vntounto vsus 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 vsus from no puniſhment but Euerlaſting; there is a remainder of ſatisfaction left for vsus, whereby Gods iuſtice and wrath muſt by vsus be appeaſed.
Now the ApoſtleaGal. 3.13. hath taught vsus that Chriſt hath redeemed vsus 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 vponupon Chriſt; (i.) the Chaſtiſement whereby our peace, and reconcilement with God was perfectly wrought. And the ApoſtleaHeb. 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 vsus 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 vsus 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 vntounto 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 vsus; 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 vsus 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 vsus. 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 vsus by reſiſting the aſſaults thereof, partly to ſhew vsus from how great a bondage Chriſt hath deliuered vsus: 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 giuegive vsus a taſte of thoſe miſeries, from which Chriſt hath freed vsus, 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 deſireaPhil 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 vsus contentment at leaſt, if not reioycing in the death of all thoſe that dye in the Lord. And ſurely if any man hauehave knowne and felt the miſery of ſubiection vntounto 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 hauehave 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 vntounto 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 vsus Chriſtians to euidence this truth being ſo plentifully taught in Scripture, conſented vntounto 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 eueryevery worke vntounto iudgement, with eueryeveryaEcleſ. 12. vlt. ſecret thing whether it be good or euill. We muſt all appeare before theb2 Cor. 5.10. iudgement ſeate of Chriſt, that eueryevery 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 hauehave 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,c2. Theſ. 1.4.5 The preſent perſecutions of Gods children are an euident Demonſtration of a iudgement, to come; and Salomon dEccle. 3.16.17.before him, in his ſuruiew of vanities, I ſaw, ſayth he, a place of iudgement, and …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 eueryevery purpoſe and for eueryevery worke.
See we a little what this iudgement importes. Iudgement implies three things. Firſt, Examination, and withall diſcouerie of eueryevery mans workes, whether they beaEccl. 12. vlt. good or euill; thenb1 Cor. 4.5. come your cloſe and ſecret adulteries, then your priuie and coloured bribery, then your hypocriſie, then your eueryevery euill worke to be ſcanned and examined. ThecApoc. …0.12. bookes are opened; firſt, of GodsdMal. 3.16. remembrance, wherein are regiſtred eueryevery of our ſinnes, euen to aneMath. 12.36. idle word; ſecondly, of our owne Conſcience, which ſerues to bring in records againſt vsus of all our vngodly deedes which wee hauehave 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 vponupon 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 vsus all. S. Paul a2. 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 ApoſtlebAct. 24.26. treating of Iuſtice and temperance and iudgement to come before Foelix an Heathen, made him tremble and quake eueryevery 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 c2 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 vponupon denuntiation of a particular iudgementdIſay 22.13. are brought in thus ſpeaking, Come, ſay they, let vsus 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 hauehave any grace in thee; the very mention of it will make thee tremble.
Salomon eEccl. 11.9.hauing to deale with ſuch like deſperate ſcoffers, thus rebuketh their Godleſſe practiſe: Goe to young man, if you muſt needes hauehave your ſwinge, on, reioyce and let thy heart cheare thee in the dayes of thy youth, walke in the wayes of thy heart, 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 vsus, 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 aMic. 3.3.ſpeaks oppreſſe the fatherleſſe, and let not the cauſe of the widow come before you; ſay with ſhame enoughbHoſ. 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;c1 Sam. 12.3. whoſe oxe hauehave I taken, whoſe Aſſe hauehave I taken, whom hauehave I done wrong vntounto; or of whom hauehave 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 hauehave no dwelling amongſt vsus: But know, that for all theſe things God will bring thee to iudgement: And then thou wilt wiſh as Ieremie dIer. 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, woeeHab. 2.11.12. vntounto him that buildeth a Towne with 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 vponupon 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 hauehave 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 vsus 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 vponupon this ground moue not to amendement; I ſee not what can remaine for vsus, but a fearefull expectation of iudgement, and violent fire to deuoure vsus.
The Lord for his Chriſts ſake giuegive vsus 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 eueryevery 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
FINIS.
End of the text · William Sclater, Three Sermons (1629)