Three Sermons, Sermon 1 – Title page 3
THE SPIRITVALL War-fare.
1. PETER. 2.11.
Dearely beloued, I beſeech you as ſtrangers and pilgrimes, abſtaine from fleſhly luſts which war againſt the Soule.
THis Text is amongſt thoſe, that antiquo vocabulo, but nouo errore yee call precedents: let that be no preiudice to the handling of it.
The reſolution is plainly this: We hauehave firſt a Preface inſinuatiue; wherein firſt a louing compellation, foreign, a meeke obteſtation, I beſeech you. Secondly, an exhortation; wherein, 1. the Act, abſtaine, ſecondly the obiect fleſhly luſts, thirdly Reaſons preſſing the exhortation▪ firſt from our ſtate; We are ſtranger… and pilgrimes; ſecondly, from their d…n… … …ect; They warre againſt the Soule:
… It is no title of complement, but a true Character of Paſtorall affection. And howſoeuer proteſtations of this nature be not alwaies neceſſary; yet the thing is that muſt ſeaſon all miniſteriall performances. Whether he exhort, or inſtruct, or reproue, or correct, here muſt that hauehave place in a Miniſter that S. Paul preſcribes to the people:a1 Cor. 16 14. That all our things be done in louelove. The high Prieſt in the old Law, when he goes to Miniſter before the Lord in behalfe of the people, muſt hauehave in hisbExod. 28. & 39. Breaſtplate ingrauen the names of the Tribes of Iſrael; on his breaſt the ſeale of louelove; to ſignifie with what entire affection, a Paſtour of the Church ſhould be deuoted to the good of his people. There is indeed a kind of louelove, the bane of all Paſtorall performances, in effect hatred rather then louelove. Let me therefore remember vntounto you that ancient preſcription of Hierome to husbands in reſpect of their wiues: A wiſe man muſt louelove his wife, indici… non affectu; Iudiciouſly, rather then affectionately▪ ſo muſt a Paſtors louelove be guided by iudgeme… ▪ not by affection. Grecians hauehave well d…ſtinguiſhed them by their names▪ the one they call foreign, the other foreign blind affection, and doting louelove▪ …t drawes with it, firſt a complacentiam, a kind of pleaſance, and contentment in very deformities and greateſt blemiſhes. Balbinum delectat polypus Agnae. And the lukewarme, worſt temper of the Soule in deuotion, begins amongſt Paſtors to be their peoples commendation. Secondly, A nimium of couniuence at the groſſeſt ſinnes till cuſtome hauehave brought vponupon them the dy of the Blackemore, and their ſpots become as thoſe of thecIer. 13.23. Leopard, neuer (except by miracle) to be remoued. Thirdly, Indulgence and flattery: Goe vp and proſper ſay Achabs Chaplaines: there are minims of duties: the Prodigall, ſuch call liberall; the Couetous, good husbands; tatling, in the ſtile of flatterys is affability; pertinacie, fortitude; very ſloath; ſtaiedneſſe, and maturity of iudgement; enormities are infirmities; neuer ſo little morality, purity no leſſe then Angelicall. Its magna ira dej, ſayth S. Auſtin, vt defit correctio, & adfit adulatio. The complaint of Hierome befits theſe times; In multis iſto maxime tempore regnat hoc vitium; quodque eſt grauiſſimum, humilitatis ac beneuolentiae loco ducitur: eò fit vt qui adularj neſcit aut inuidus aut Superbus 1Hieron ad Caelantium.putetur.
The other kind of louelove onelyonly Commendable in a Miniſter is, diſcreet Chriſtian Charitie; ordinate louelove, not inordinate affection. It drawes with it compaſſion of miſery, ſupply of wants, ſeaſonableaLeuit. 19.17. reproofe and correction, when the ſtate of the people requires it. Shall I b1 Cor. 4.21.come with the rod, or in louelove, and in the ſpirit of meekeneſſe? 2Aug. contra. epiſt. Parmen. lib. 3. cap. 1.Nunquid tamen & virga ſine Charit… …eſt? & virga charitatem habet. Sed aliud eſt cla…tas feuerti…is, aliud charitas ma…ſ…ce… dinit: vn… quidem charitas eſt, ſed diuerſa in diuerſis operatur foreign Sometimes yee may obſerue Gods ſeruants more peremptory: S. Paul not onelyonlyc2. Tim. 2.14 & 4.1. chargeth, … Timothy, to do the office of an Euangeliſt, preſcribes him to charge the rich in this world to be rich in faith. And Titus todTit. 2. ſpeake, exhort, rebuke; foreign with all peremptorineſſe of commanding. And indeed ſaith S. Paul: the Lord hath giuen vsus power to vſee2 Cor. 13.1…. ſharpeneſſe, as well as commanded meekeneſſe, where it tends to edification, not to deſtruction. Its ſaid indeed; the Lord wasf1 Reg. 19.11. not in the wind, nor in the earth-quake, nor in the fire, but in the ſtill voice; Yet its true, Gods voyce is as well in the terrible thunder of threates, as in the meeke allurements by promiſes and ſoft ſpeeches, except perhaps we may ſay, he ſpake onelyonly by Barnabas, the ſonne of conſolation; and not alſo by thoſe Boanerges, the ſons of thunder.
What may be our direction in prudence? Firſt the rule is ancient: Suum quemque decet. The Maieſtie, and peremptory ſpirit of Elias reſts not on all the ſonnes of the Prophets; as on Eliza…. Some are rather of Moſes his temper, meeke euer to admiration. The Lord of all gifts diſtributesa1. Cor. 12. ſeuerally: and here it hath place of the Apoſtle; EueryEvery man hath hisb1. Cor. 7.7. proper gift, one after this manner, another after that. Its not ſafe ſtrayning againſt our peculiar inclinations. Secondly, Beſides we muſt learne to diſtinguiſh, firſt perſons, ſecondly States of perſons, thirdly, parts of miniſtery.
There are ſome of a brazen forhead, and yron ſinew; with ſuch to deale mildly were to beate the ayre: with theſe it muſt hauehave place that Ieremy hath; Gods word muſt be ascIerem. 23.29. fire, and as the hammer to breake the ſtone. There are others of Ioſias temper, the noyſe of any thing fearefull reſolues, and makes euen to melt: theſe if we meekely perſwade, and allure, asdGen. 9. Noah ſpeakes of Iapheth we ſhall ſooner bring them into the tents of Shem. This is Saint Iudes rule; hauehaveeIud. ver 22.23. compaſſion on ſome in putting difference; others ſaue with feare pulling them out of fire. S. Bernard alluding to that in the Pſalme: 1. Bernard. Sentent cap. 4.there is virga and Baculus: his rule is this: virgâ ouem, baculo lupum i.e. mites & obedientes, we muſt leuius corripere; duros verò corde, & improbos, acriùs arguere, cum que neceſſe fuit, Anathematis ſententiâ ferire.
Euen Gods children, and people muſt be conſidered in a double ſtate. Euenf2. Theſ. 3.6. brethren ſometimes walke inordinately. In this caſe the Lord himſelfe writes bitter things againſt them, hee is verygPſal. 89. terrible in the aſſembly of the Saints: in ſuch caſe Moſes the mirror of meekeneſſe bids Leuites gird with thehExod. 32. ſword. Andi1 Cor. 5.5. Saint Paul deliuers to Satan, that the fleſh may be deſtroyed. Thirdly, there are ſeuerall parts, and workes of our Miniſtery; wherin ſeuerall graces muſt be exerciſed: prudence and louelove muſt direct all: but mildneſſe or auſterity appropriated to particulars. Firſt inſtruct with meekeneſſe; too much heate in inſtruction addes little grace to the teacher or hearer. That Grande dicendi genus S. Auguſtine likes not, in deliuering doctrines for information. Secondly, If to exhort; doe it with meekeneſſe; It may be thou ſhalt winne more by allurements, then by rigour. Thirdly, If to reproue; hauehave reuerence to ſuperiours, louelove to equalls and inferiours; but doe it foreign let them feele it ſmart; and ſo, that others alſo may feare. Enough of this, leaſt I incurre the prouerbiall ſcomme; Su… Mineruam.
Abſtaine from fleſhly luſts. Firſt of the obiect, Fleſhly luſts. The deſiring part of the ſoule is as the ſterne to the whole man; as the firſt moueable to the inferiour ſpheres; as the maine wheele in a clocke; after which all other faculties mooue themſelues. Affections they ſay are pedes animae the ſeet of the ſoule, ſo are thoughts, intentions, actions, all thinges commāded by them. Its euer the beſt or worſt part of the Soule: that ordered, all ordered; that irregular, all out of ſquare: Its that wherin piety, or profaneneſſe, Corruption or grace moſt ſhewes it ſelfe; that by which God moſt meaſures piety and profaneneſſe. Acts of wickedneſſe are not ſo much deteſted, as greedines of committing: Acts of obedience not ſo much regarded, as deſires to obey. No maruel if S. Peter be ſo deſirous to order it. From this facultie according to a threefold principle mouing it, ariſe three ſeuerall ſorts of actuall deſires. Firſt Naturall, ſecondly ſpirituall, thirdly Carnall. Firſt Naturall, carrying vsus from a naturall principle to things naturall in a naturall manner, Secondly ſpiritual, from a ſpirituall principle to things ſpirituall in a ſpirituall manner; or if to things naturall, yet in a ſpirituall manner. Thirdly Carnal, from a carnal principle to things carnall, or if to things natural or ſpiritual, yet in a carnal manner.
How may we difference theſe fleſhly, from theſe naturall or ſpirituall deſires? Firſt, fleſhly deſires may thus be diſtinguiſhed from thoſe that are naturall in things of this life. They are euer immoderate. So is no deſire, that is meerely naturall. Natura minimum petit, ſaith Seneca; a little, neuer ſo little ſufficeth nature: moderate diet, moderate decking; if it be but victus and veſtitus; though not victus and ornatus, ſaith Bernard, it giues to nature full contentment.
That vnmeaſurable gorging our ſelues with theſe things proceeds not from nature, but from nature depraued. foreign yea foreign immoderate and ouerfrequent bibbings, to theſe not Naturall, but Carnall deſires carry vsus: Immoderate heaping vp of wealth, exquiſit fineneſſe in apparrell, Epicurcall glutting our ſelues with pleaſures, is neuer deſired by right nature.aProu. 30. GiueGive me neither pouertie nor riches, is the voyce of right nature; that ſame horſleach humour, that voyce of the Graue, giuegive, giuegive, and neuer enough, iſſues from fleſh: theſe are truly foreign fleſhly deſires.
There are ſome of theſe luſts, ſaith Bernard, ſo noyſome and ſtinking, that to a man ſauouring neuer ſo little of grace, or morality, their iſſue eaſily appeares to be from the fleſh. Thoſe of luxury and the daughters thereof, Heathens obſerued to flow from nature depraued; Chriſtians eaſily diſcerne not to flow from the ſpirit.
Carnall deſires are marueilous pleaſing to ſenſualitie, and a kind of tickling they bring to the fleſh; and giuegive corruption a marueilous meaſure of Contentment: paſt queſtion it is, as the ſpirit abhors thought of things fleſhly; ſo can the fleſh delight in nothing but what is, as it ſelfe, corrupt and fleſhly.
As in the purſuite they are pleaſing, ſo hauehave they a farewell in bitterneſſe; after accompliſhment leaue nothing but vanity and vexation of ſpirit: How are they vaniſhed, and as aaSap. 5 9. poſt paſſed away? and if they leaue any thing, its a ſting. In the end they ſting as a Cockatrice, and bite as a ſerpent, as thebProu. 7. Harlots lips in the greeting, they drop ſweetneſſe as the Hony combe, but their end is bitter as wormewood, ſharper then a two-edged ſword; ascApoc. 10. S. Iohns booke; ſweete as hony in the mouth, bitter as Wormewood in the bowells. They are not that make ioy and peace, the fruite of ſpirituall affections.
Its a Character of Carnall deſires not to be contemned: They are vſually ſuch as are rifeſt in the multitude; who as they all lye in wickedneſſe, ſo are they carried in their deſires and delights to nothing but what is corrupt and carnall. And if a man might meaſure goodneſſe by number, it were ſafeſt to reiect the multitude, and follow the feweſt: Chriſts flocke is foreign a little diminutiue flocke. The multitude though they hauehave diuerſities of deſires, and delights, yet in this they all conſpire, to delight in nothing that good is. I am no Papiſt to meaſure truth or goodneſſe by multitude; much leſſe Anabaptiſt to meaſure it, by paucity of followers. Howbeit I thinke with Seneca its ordinarily true: Argumentum peſsimi turba eſt: Its a ſhrewd ſigne, the thing is none of the beſt, that is affected and applauded by the bruitiſh multitude.
In a word; whatſoeuer deſirea2. Cor. 10.5. exalts it ſelfe againſt the obedience of Chriſt, whatſoeuer is notbRom. 8.7. ſubiect to the law of God, of it thinke its fleſhly; from it fly as from a Scorpion.
The act or duty followes; Abſtaine: The degrees of abſtinence thus conceiue: deſcending firſt à ſummo ad imum: the height of abſtinence is to repreſſe them that they ariſe not: therefore S. Paul c1 Cor. 9.kept his body in ſubiection; and that he might keepe it vnderunder, blue beate it. The meanes thus conceiue. Firſt, keepe thy minde euer buſied in ſome holy and heauenly meditation: the mind ſayth Oecumenius is foreign alwayes in action; if it be not detained in goodneſſe, it wanders to euill. The old ſaying is occupatum vno: the idle is tempted with two, yea with a Legion of Deuils. Secondly, Though honour may not be denyed to the body, to preſerue it in ſtrength and vigour; yet is there a time, when macerating it almoſt may ſeeme neceſſary; That it may hauehave place heere, that our Sauiour ſpake; This kind of fleſhly Deuills is not caſt or kept out but by Prayer and Faſting.
A ſecond but inferior degree is, in caſe they ariſe, timely to repulſe them. Its ſcarce to be thought, how by a little conniuence they inſenſibly creepe vponupon the minde; and incline it to allowance: The holieſt and moſt heedy cannot alwayes preuent the ariſing of euill motions; yet muſt it be our endeauour to repulſe them ſpeedily. We cannot hinder a bird to fly ouer our head, but may eaſily prohibite her from neſtling there; fleſhly flying fancies cannot alwayes be ſuppreſſed; what thorow that morbus mentis, and what for that morſus ſerpentis ſaith Bernard: Its a high point of this holy abſtinence to deny them harbour; to keepe our mindes from allowance, our wills from fulneſſe of conſent.
It was holy aduice that Eraſmus gaue to croſſe and thwart our fleſhly inclinations; contrary what thy fleſh prouokes vntounto: If Couetous deſires ariſe, haſten to a deed of liberality: If deſires of reuenge, and retaling of wrongs; doe good for euill: ſuch thwarting abates corruption; and blunts the point euen of ſatanicall temptations.
At leaſt feed them not; eyther by meditation, or occaſion. The prudence of Ioſeph is worth our imitation, ſollicited by his Miſtris he hearkens not to her to be in her company. Our hearts are of a Gunpowder diſpoſition; a very ſparke of opportunity inflames them, and ſetts all in a combuſtion.
If thy will cannot be bridled from conſenting, yet keepe thy hand from execution. Though thou couet fieldes,aMic. 2. take them not by force. The taſte of pleaſures of ſinne in action, encreaſeth our naturall thirſt after iniquity; one act makes not a habit; yet ſtrengthens a vitious inclination.
Laſtly; If the temptation be ſo violent that affection muſt needes vent it ſelfe into action, yet beware of fulfilling the deſires of the fleſh: Goe not ſo farre as the ſwinge of thy corrupt heart would carry thee. Its ſomething, ſaith th'apoſtle, not to obey ſinne in the luſts of it; that is, according to that full meaſure that corruption would lead vsus vntounto. So for the Exhortation. The Reaſons follow: firſt from our owne ſtate.
As Pilgrimes and Strangers. foreign:2 Cor. 5.3. We hauehave here no abiding City; but looke for one to come: our conuerſation, our City-freedome, our negotiation,Phil 3. foreign is in heauen; is, or ought to be, for heauen. The inference is, therefore Abſtaine from fleſhly luſts. 1Bernardus de quadrageſima ſer 81.Peregrinus ſi quidèm viâ regiâ incedit, non declinat ad dexteram ne que ad ſiniſtram: ſi fortè iurgantes viderit, non attendit: ſi nubentes aut choros ducentes, aut aliud quodlibet facientes; nihilaminus tranſit, quià peregrinus eſt, & non pertinet ad eum de talibus; ad patriam ſuſpirat, ad patriam tendit; veſtitum & victum habens non vult alijs onerari. In a word; they hinder vsus from our home two wayes, 1. Meritoriè, 2. Effectiuè. Firſt, iuſtly by the ſentence of God hath he no portion in heauen, that preferrs in his affection, the Momentany pleaſures of ſinne, before that eternall beatitude prepared for vsus in heauen Secondly, effectiuè, Col. 3.And how doe they clog, and diuert our affections from things aboue? We are ſtrangers and Pilgrimes, therefore ſhould abſtaine from fleſhly luſts.
If that Reaſon ſway nothing; conſider their effect, they fight againſt the ſoule.
Its not foreign but foreign, not a ſleight Skirmiſh or conflict now and than; but a continuall Warfare, and hoſtility they are in againſt the ſoule. So S. Paul aRom. 7.the law in the members foreign and Iames; our pleaſures, or luſts in our members foreign Let vsus conſider how they exerciſe it; ſee it in the weapons wherwith they aſſault vsus: ſecondly in the manner of fighting.
Their weapons 1 are their Obiects 2. our inclinations. Their obiects before enioying, After fruition. Firſt, Before enioying, as harlots gariſhly attire themſelues, that they may draw affections; So doth fleſhly concupiſcence gariſhly adorne, and paint ouer the things deſired, that by their ſeeming beauty they may bewitch vsus. ThebGen. 3. tree was pleaſant to the eye, and much to be deſired for Knowledge. Proportionably ſee it in all fleſhly inclinations. Oh how glorious ſeemes wealth to a couetous eye? It is the way to reputation; the beſt proofe-armour of defence from wrongs. It brings with it an foreign A man may liue of himſelfe, yea what cannot money procure? Such a petty God ſeemes money to a couetous deſire. Ambition, how gariſh makes it honour ſeeme? When eueryevery man muſt Cap, and Curteſie, and be at command. And ſo of the reſt.
Secondly, after fruition their fight is dangerous by the ſame weapons; as for example, what diſtractions breedes abundance once enioyed? Such and ſo many, that they leaue no leaſure for that vnum neceſſarium. Secondly our Inclinations: The ſeedes of all ſinnes are in all the ſonnes of Adam. Yet as in mixto when all Elements concurre; there is euer one predominant; So vſually we ſhall ſee ſome particular luſt ſwaying in eueryevery mans ſoule; whether it be from the temper of the body, and our naturall conſtitution, or from ſome ſtrength it hath gotten in vsus by ancient ill cuſtome. As Satan vſually fits temptations to our inclinations; ſo our hoſtis domeſticus, that fomes concupiſcentiae vents it ſelfe eſpecially at that channell, where its likely the victory is moſt eaſie; the recouery moſt difficult.
The manner of their warre, firſt, ſometimes ex infidijs: couertly and vnderunder colour of vertuous affections. Saint Paul tells vsus ofa2 Cor. foreign of coloured couetouſneſſe 1. Theſ. 2. Saint Bernard of minium virtutis; a certaine painted complexion of vertues, wherewith vices are ſometimes coloured, and take vponupon them the complexion of vertues: there are vitia pallitata; vices that weare the liuery of vertues, the ſword of Goliah lyes hidden vnderunder an Ephod, a holy garment, none to that ſayd Dauid; No ſword to Goliahs, no malice to an hypocrites; Goliahs ſword lyes hidden vnderunder an Ephod, the malice of hypocriſie vnderunder pretence of Religion: No vitious deſires are ſo inſinuatiue into well-diſpoſed natures, as theſe coloured, and cloaked with the ſhew of vertues. I ſhall euer preferre the ſcrupulous before the audacious, and ventrous Conſcience; and thinke him ſafeſt that is ſuſpicious. Beatus qui ſemper pauidus eſt, ſayth Solomon, that is, that feares all his actions, as Iob ſpeakes; yea though ſtrongly vertuous.
Simulando fugam; ſuch times fall out with many that they ſeeme to be quite deliuered from the power of their accuſtomed ſinnes; ſo feele they their greedineſſe in committing, it may be, through a faſtidium onelyonly abated in them; and the motions thereof languiſhing in their hearts: Concupiſcence is ſometimes ſtupified, and therefore ſeemes mortified; as Seneca ſpeakes of ſome temperate for lacke of occaſions, or other abilities to exerciſe their Riot; It fares with them as with a Serpent in Winter; ſafely yee may handle them, and neede not feare their poyſon: yet non deſunt tùm illi venena, ſed torpent: like thinke of Concupiſcence: Si vitia putas emortua, at crede mihi & amputata repullulant &c. ſaith S. Bernard, They aduantage themſelues againſt vsus by this retreit, as Ioſhua by his flight from the inhabitants of Ai, working ſecurity, preſumption, throwing our ſelues into occaſions of euill, laughing at temptations, as Iſrael at the Prophets Prediction. 2 Reg. 8.
Laſtly aperto Marte; Its ſtrange to ſee the deprauation of mans Nature; created after Gods Image in holines, and righteouſneſſe: but now is ſo beſet with corruption, as it muſt maintaine it ſelfe againſt the Deuill with the ſword. Ah Lord, whether fell we, when we fell from thee? and thou haſt left vsus in the hands of our owne counſell? no caſe, no not Sodomes ſo deſperate as when the Lord hath left vsus to our ſelues.
You hauehave heard the nature of fleſhly luſts, 2 your duty, Abſtaine, and what it comprizeth, 3. Reaſons, firſt from your eſtate, ſecondly their effect.
Suffer now I beſeech you a little the words of exhortation.a1 Ioh. 2.16. S. Iohn diduceth this Summary of S. Peter into three rankes: the firſt in his terme is the luſt of the fleſh; ſo fitly and by foreign hee calls thoſe of Luxury, and her daughters, ſuppoſe Drunkeneſſe, Gluttony, Laſciuiouſneſſe, Whordome. Take heede to your ſelues, leaſt at bLuk. 21.24.any time your hearts be ouercharged with ſurfetting, and Drunkenneſſe: Tell it not in Gath, neither publiſh it in the ſtreetes of Aſkelon; that they hauehave made an irruption vponupon the ſonnes of the Prophets; farre be it, that they ſhould euer heare newes, that we are poſſeſſed with that vncleane Deuill; that our tables ſhould ſwimme: with filthy vomitings, and the humour of drinking ſhould be taken vp amongſt the ſonnes of the Prophets: In this time of abſtinence at leaſt, Abſtaine from theſe fleſhly lusts, theſe fight againſt the Soule.
Oh Beſtiall Epicures they, qui Curios ſimulant, & Bacchanalia viuunt, ſuffering not the force of fleſh, yet gorge themſelues with more delicious dyet: Iſay 22. Drinke wine in bowles, and ſtretch them on their beds of Iuory: And as theſe abſtemious Monkes diſtenti & crepantes cry out, Quanta patimur; Alas indeed what torment feeles the conſcience, to giuegive content to a gluttonous appetite. Dearely beloued, I beſeech you as ſtrangers and pilgrimes, abſtaine from fleſhly luſts, theſe fight dangerouſly againſt the ſoule.
The ſecond is the luſt of the eye: that with Bernard is Curioſity, to others better, Couetouſneſſe; the eye is not ſatisfied with ſeeing ſaith Salomon; ſee Prou. 27 20 Eccl. 4.8. This is Senioritatis vitium: ſeniors they ſay are attenjores ad rem. Whom I know my ſoule and conſcience acquits; whom I know not I am not ſo vncharitable as to calumniate, but I could tell you of abominable ſimony among Patrons, that ſay this euill is come out from the Prophets of Ieruſalem; and they hauehave taken from vsus 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 vponupon: 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.