TO THE RIGHT HONOURABLE FRANCIS Lord VERULAM, Lord high Chancellor of England, and one of his majesties most Honourable privy Counsel: Grace and peace from God the Father, in the mediation of his Son jesus Christ, and by the operation of the blessed Spirit for ever. Amen. Right Honourable, WHen Paul and Barnabas did preach the word of God at Antioch, Act. 13.14 the people seemed to give such attendance unto their words of exhortation, that they desired to hear the same the next Sabboath day. When I preached this Sermon at Court, the auditors did seem to give such attention unto what was spoken, (although unworthy of their meanest attention) that they did earnestly desire to see in writing what that day they had heard by preaching, Visus enim est perfectior sensus: so that my weak labours, through God's blessing, passed along the Court, like plain honesty, with every man's good leave and liking: and if this place had been the furthest period, ● had been eased of some future pains. But than it pleased some, Honourable and worthy friends, to impose upon me this second view: and surely pruritus scribendi, the disease of our age, had almost hindered me; for I know litera scripta manet, and is more subject to censure, then quod auribus auditur: for which cause I did not at the first yield. Yet at last, upon more serious deliberation, (lest I should have encurred the breach of love of some worthy and much respected friends: as also the censorious conceit of some supercilious Stoics:) I resolved prodere in vulgus, to lie Noah-like, in the Tent door, that every scoffing Cham may smile at my nakedness: And because that a servant of mean birth and quality is many times preferred above his worth, for his Lord and Master's sake; I have therefore made choice of your Honourable Patronage, being at that time when it was delivered, one of my most Noble Auditors. utinam esset possibile me unum esse ex principibus offerre genimas ad ornamentum Pontificis; sed quia haec supra me sunt, certe vel pilos caprarum habere merear in Tabernaculo Dei, as Origen elegantly; I wish that I could speak any thing worthy of this Text, or your Honour's Dedication. A day it is, and that a great one, when not only all criminal causes will be heard, as in the Court of the King's Bench; as also every man's case shall be adjudged, as at the Common-pleas bar: but when, and where the just judge of all the world, will according to the evidence of every man's conscience, distribute righteous judgement; and therefore more properly I call it The great day of Chancery: plain it is, that the rudest and most Ignorant, may understand it: yet (as I think) profitable, that the most wise and learned may reap some instruction by it: the best Remembrancer that judges can have about them, is to remember the day of judgement; Summus enim judex iudicata reiudicabit: and unto whom much is given, of him much shall be required in that day: wherefore I beseech the Lord of heaven and earth, to assist your Honour with his grace and holy Spirit, that you may Honourably long continue, as hitherto a good justiciar, in that place whereunto you are worthily called, to his glory, and your eternal comfort, that you may stand boldly before the Tribunal in that day. Amen. Your Honours in all service, in the Lord, JAMES FORSITH. TO THE READER. EXpect not (courteous and gentle READER,) Critical conceits, nec ipsum Ciceronem, not any Rhetorical fine phrases, in this plain Sermon: for we ought to come to the people, as Saint Paul speaketh; not with the wisdom of words, 1. Cor. 2.4. but plain evidence of the Spirit; to benefit and not to fit the humour, is my desire: not to please, but to displease rather do I seek: that their sorrow might be godly against sin to cause repentance not to be repent of. The dangerous security and damnable Impiety of these last and perilous times, which every true judicious eye discerneth, and every good Christian lamenteth, did cause me to choose this Text; that hereby I might rouse up all careless sleepers and sluggish slumberers from their secured safety. for some there be (I pray God not too many) that hardly entertain at any time, so much as any show of desire or care how they shall appear in that day; as if they had made a covenant with death and hell, Esa. 28.15. or rather (I think) they believe that false Axiom of Atheism, that there is neither heaven nor hell; nor yet such a day as is spoken of here: for their actions seem such, as these in job bidding the Almighty to departed from them, job. 21.14. for they desire not the knowledge of his ways, and stand scoffing like these Mockers in Peter, ●. Pet. 3.4. that ask, Where is the promise of his coming? Such monsters there be under the habit of men, worse than the very devils themselves: ja. 2.19. for the devils believe this day, and tremble in remembrance of it: for whose prosperity (I think charitably of all: Psal. 122.8. de vivo sperandum) as for my brethren and companions sake, I am bound to pray, and he that is the searcher of the heart knoweth, Ro. 10.1. that mine heart desireth their conversion, that all men and women that have heard of the truth, may truly receive this true doctrine concerning Christ, and his coming to judgement: that we all being in our lives reform, in our consciences cleared, by true repentance of our sins, and that every day we may be ready, Luc. 1.17. as a people prepared for the Lord; and my prayer daily shall be unto Almighty God, with the blessed Apostle for myself and all Christians, that he may grant us, according to the riches of his glory, that we may be strengthened in the Inner man, that Christ may dwell in our hearts by faith in this life. so that in that day we may be freed from judgement, and after that day continually dwell with Christ in glory. Unto that God, that brought jesus Christ again from the dead, and made him judge of quick and dead: Eph. 3.20. that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, be praise in the Church by Christ jesus throughout all generations. Amen. Thine in the Lord JAMES FORSITH. S. michael's in the Quern, London, 20. Novemb. 1619. THE GREAT DAY of Chancery. 2. COR. 5.10. We must all appear (or be manifested) before the Tribunal seat of Christ. A Text (as I think) fit to be preached at all times, and to all persons: Recordare novissima, & non peccabis in aeternum, saith the Son of Syrach, Ecclus. 7.36. Let any man or woman of what degree soever, always remember their last end, and it will bridle them in their courses, and curb them in their ways: the remembrance of death is the way to life; and for a man discreetly to consider the day of judgement, will cause him judiciously to prepare his accounts against his Masters coming: Amb. ad Virgin. laps. Cap. 8. Si mente cornerent peccatores quale judicium imminet mundo, saith Saint Ambrose, if sinners did consider what great judgement is to come upon the world, they would not hunt so much after worldly vanities, and plunge themselves so deep into earthly dirt as they do. Hierom. in Reg. Mona. Cap. 30. Saint Hierome, saith of himself, that he was very careful over his ways, and fearful in his carriage; for (saith he) whether I eat or drink, or whatsoever I do I continually think, that I hear this sound in mine ear; Rise up, ye dead, and come unto judgement. It was Origens' conceit, that the Priest had bells in the lower parts of his garment, to put the people in mind of judgement: The consideration of which many times is a terror to the godly; Psal. 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgements, saith the sweet singer of Israel: and the wicked often are kerbed by it, Oderuut peccare mali formidine poenae. The Psalmist tells us that this is a cause, why the wicked man doth so much delight in sin, and make such a progress in Iniquity; because God's judgements are far out of his sight; Psal. 10.5. the remembrance of the Tribunal, the fear of execution, the consideration of the dungeon, the darkness and blackness of the bottomless pit, the weeping, wailing, and gnashing of teeth, are able to reclaim the most wicked, and make them refrain their evil ways, knowing that they must come to judgement. Considering then the terror of the day, we persuade men, as it is in the next verse, That we may covet, that both dwelling at home, and removing from home, we may be acceptable to him, as it is in the verse precedent. Thus I have made way to the Tribunal, where I intent to take up my standing, that I may take a full view of the great Assembly cited before the seat of justice, and there orderly observe this general appearance: and first observe the persons cited to appear, and you shall find them all we. 2. mark the manner of their appearance, which is well set forth in the word manifested. 3. the necessity of appearance in the word oportet, must. 4. the place where it shall be, and it is said, before the Tribunal. 5. the judge, what he is, or who he is before whom, and he is Christ. In the first you may see a generality, for number; in the second a plain evidence, or Charity of evidence in the manner; in the third, an inevitabilitie, and no resistance of the matter; in the fourth, the glory or majesty of the place, being a Tribunal: and lastly, in the judge, equity and humanity, for he is Christ. In the first place, The persons summoned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the persons are set down in general to be all we, without exception, Clergy, Laity, King, Priest, and People; it will not be such an Assembly as that of king Ahashuerosh, of his Nobles, Princes, and Captains only: Ester. 1.3. nor such as the biddings of rich men to their feasts, of their rich neighbours, Luke 14.12. kinsfolk, and acquaintance: but like the invitation of that householder in the Gospel, that sent his servants at supper time, to compel all to come in. Ibidem. 23. In like manner shall it be in that great day, that all of what degree soever, sort, or sex, high, or low, rich or poor, old or young: that have been, that are, that shall be, must generally appear: The hour shall come, joh. 5.28.29. (saith our blessed Saviour) in the which all that are in the graves shall hear his voice, and they shall come forth that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of condemnation. Behold he cometh with clouds, and every eye shall see him, yea, Apoc. 1.7. even they which pierced him, and all the kindreds of the earth shall wail before him. Pliny reporteth of the Lioness, that she brings forth her whelps dead, and so remain for the space of three days, until the Lion (coming near to the place where they lie) lift up his voice, and roar so fiercely, that presently they are raised from death to life: The Prophet jeremy tells us the like of the Lion of the Tribe of judah, jer. 25.30.31. That he shall roar from above, and thrust out his voice from his holy habitation, he shall cry aloud as they that press the Grapes, his sound shall come to the ends of the earth, and he will enter into judgement with all flesh: so that with his voice all that are dead shall be raised to life, and shall come and stand before him. In that day none shall answer by a proxy, no neighbour or friend answer for another, no excuse nor pretence shall prevail; Apoc. 6.15.16 The Kings of the earth, the great men, the rich men, the chief Captains, and the mighty men, every bondman, and every free man hid themselves in dens, among the rocks of the mountains, and said unto the hills, fall on us, and to the rocks, cover us from the presence of the Lamb that sitteth on the Throne. These, you see, would be covered, but cannot, they would have others to stand for them, but it will not be; their authority (although great in the world while they lived) will not serve, riches will not help, nor honour avail; neither bribes nor friends can save them from their appearance before that ireful judge; that judge will admit no man to make way for malefactors, that they should not be brought forth into judgement, neither shall their be any standing by, that dare for Money excuse any man's appearance, or free him from the seat of justice. I read (saith Chrysostome) that the man that had not on a wedding garment, Hom. 22. ad popul. Antioch. was thrust out from the feast: but I read not (saith he) that any made request for him: I hear that he that hide his talon in the earth, was bound hand and foot, and cast into utter darkness, and none to speak for him: I see the five foolish virgins shut out of the wedding chamber, and none to make intercession for them. Huius diei terror crit inexplicabilis, & veniet judex inexorabilis: The terror and dread of this day is unexplicable, and the judge will come inexorable. The Angels themselves will come out in fear: and if in that day the just shall hardly be saved, Where or how shall the sinner and ungodly appear. & c? But before I pass further, Object. I must answer an objection that cometh in my way; the Scripture saith, That he that believeth hath everlasting life, joh. 5.24. and shall not come to judgement, but shall pass from death unto life: and that the wicked shall not rise up, Psal. 1.6. nor stand in judgement, Hilar. in Psa. 1. Orig. in job l. 3. pag. 272. for he that believeth not, is judged already. Some of the Ancients did think, by these places, that neither the godly faithful, nor wicked infidel, should come to judgement, but they that are, inter Impios piosque medij, of the middle sort which are in the faith, & yet live not thereafter: this opinion is plainly confuted in my text, Ambr. serm. 20. in Psalm. 119. nam oportet nos omnes, for we must all appear. S. Ambr. thought that the godly only should come to judgement, quia festinant innoxij ad judicium, for they that are innocent make haste to judgement, because they do not fear it, but the ungodly do so tremble at it, that they dare not come near it: but our blessed Apostle, saith plainly, Rom. 2.3. that the wicked man above all other shall not escape the judgement of God. But Saint Augustine doth very well expound these places thus, The godly shall not come in judicium condemnationis, unto judgement of condemnation, as it is in the Gospel, nor the wicked shall not come in judicium Electionis, unto judgement of Election with the godly. Saint Chrysostome upon that place, that the wicked are adjudged already, doth say thus; He that hath committed murder, although he be not by the judge condemned, actu prolationis, by sentence given, yet by the Law he is condemned: for the Law saith, Thou shalt not kill. He that believeth not, hath the cause of condemnation in himself, although the sentence be not pronounced against him until the day of judgement. The Lord said unto Adam, In what day soever thou eatest of the fruit thou shalt the the death. The Lord spoke not this, meaning presently to destroy Adam, but to show that Adam immediately upon tasting thereof, had the cause of death in himself. But to conclude this point, neither godly, nor godless, although the one cleared in his own conscience, the other condemned, having the cause of condemnation in himself, shall escape this judgement seat. For we must all appear, etc. Object. 2 Another objection may be made upon this text, concerning little children, whether they that have miscarried before the birth, or after birth, that have died without Baptism, or after Baptism, that have departed before they come to knowledge, shall come to judgement. It is but a Popish conceit to imagine that such shall stand on the judges left hand in that day. Thom. Aquinas 4. dist. 7. q. 1. art. 3. Thomas Aquinas thinks that little children shall appear in that day not to be judged, but to see the glory of the judge: but my text is plain, that all, both old and young, great and small, shall appear. And surely in that day, all shall go either under the sentence of Go ye cursed, or Come ye blessed. Let this doctrine convince the Heathen, Vie. that expect not such a time: and likewise let it condemn the Wicked, that put off this day from them, thinking (as they show in their actions) that they shall not come to judgement. Let us that profess Christ stand in awe of his coming, and expect this day; knowing the terror of the day, we persuade men. Aug. in Psa. 93. St. Augustine compares all Christians unto scholars, that come to render an account unto their masters, of that which they have received, they do it not without fear; so should we tremble to remember this day, Sine metu Plagarum. when we shall give account of all things given to us in charge. Know this, that the Giants before the flood could not deliver themselves from the deluge by their strength; that Pharaoh, for all his power and forces, could not save himself from the overthrow in the red Sea; that the rich glutton in the Gospel, could not with all his wealth, free himself from hell torments. Neither shall Kings nor Potentates; judges, nor Magistrates; poor, nor rich, deliver themselves from this judgement: some shall judge, others be judged, but all must appear. God grant we may be found worthy of the judges coming. Amen. In the second place we are to consider the evidence, The manner how we shall appear. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the manner of our appearing, or rather the condition of those that appear in that great day. Our blessed Apostle repeating the same words in his Epistle to the Romans doth use another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 14.10. stabimus, we shall stand, and Saint Ambrose seems to favour that word better, because (saith he) the Psalmist saith, Psal. 1.5. the wicked shall not stand in judgement. and St. Augustine inclineth rather to stand in this sense, but Theoph. Theodor. and all the modern do read it rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be manifested, and not to stand: and I think the word is more Emphatical and doth express better the manner of our appearing in that day: for many stand before a judge, that are not manifested, or well known unto the judge. Gen. 39.18. joseph and Putiphars' wife stood before Putiphar; she accused joseph, and he did cast him into prison; but Putiphar knew neither the hypocrisy of the one, nor the integrity of the other. But it shall not be so with this judge concerning those that stand before him: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart; Thou hastryed me, and known me, saith the Prophet David: Psal. 139.1. thou knowest my thoughts long before, there is not a word in my tongue but thou knowest it altogether. Quid in Babilone tutum si jerusalem manet scrut mium, saith holy Bernard. Bern. Ser. 55. in Cant. If he doth so narrowly mark the actions of the godly, for which they shall not come to judgement, how much more doth he observe the abominations of the wicked, Hebr. 4.13. for which they shall be condemned in judgement; Omnia illi nuda & manifesta erunt, all things shall appear plainly unto him, when we shall stand naked before him, not unto him alone, but unto the whole world: 1. Cor. 4.5. cunctaque cunctorum cunctis arcana patebunt. judge nothing before the time, until the Lord come, who will lighten things that be hid in darkness, and make the counsels of the heart manifest, saith the Apostle. Ecce homo & opera eius, will the Lord say, (saith St. Jerome upon that text) Behold the man and his works, when he doth give unto every man according to his works, there is nothing now hid, which, then, shall not be manifested. Whatsoever hath been done in darkness shall then be brought unto the light: and whatsoever men have spoken in the ear, shall then be preached on the house top. As the Lord spoke unto David, by the mouth of Nathan, 2. Sam. 12.12. so shall it be then done to every one; thou didst it secretly, but I will do this thing before all Israel, and before the Sun. The Sun, ye know, doth shine into every cranny and hole, neither can there any thing be hid from the heat thereof: when the Sun of righteousness doth appear, can there any thing be hid from the heat of his fury, or the bright beams of his piercing sight? Then Apices juris, your quirks, and nice distinctions of the law will not help; neither judges nor witnesses can be deluded; corruption, smooth persuasion, and favour shall be altogether banished; thy whole life, and all the actions of thy life shall be there read, and manifested unto the whole world; there shall not be a confused capitulation of thy crimes bound up in a gross sum and delivered in the total; which if it might be granted to the wicked, they would not much regard their standing in judgement: but that the judge of all the world, may make appear unto the whole world, his justice and righteous judgement; the sins of the wicked shall particularly be manifested in that day, as St. Basil well noteth. Lib. de vera virgin. As the lineaments of a picture, are every one by themselves known; so shall every man's actions there be manifested; This our blessed Saviour doth intimate unto us, when he saith, there is nothing hid which shall not be manifested, what is spoken in the ear, shall be preached on the house top. The Lord doth likewise affirm this speaking in these words of the Psalm, When thou sawest a thief, Psal. 50.18, 21. thourunnest after him, thou art partaker with the adulterers; these things hast thou done, and I held my tongue, and thou thoughtest wickedly, that I was like unto thyself, but I will reproone thee and set them in order before thee. The blessed Apostle St. john, speaking in the Apocalyps, Reutl. 20.12. concerning our appearing in that day, saith, That the books were opened, Liber vitae & liber conscientiae. and the dead were judged of those things which were written in the books, according to their works. There shall be two books opened in that day; the book of life, and the book of every man's conscience, the book of the conscience is a true copy of the book of life: here a man may find how it is written there. The record of a man's conscience, if it be truly observed, is a certain and infallible evidence of the record in heaven. If thou be written in the book of life, thou shalt have some assurance hereof in thine own conscience. Thus Saint Paul found it written, in the book of his own conscience; that because he had fought a good fight, and kept the faith, 2. Tim. 4.8. he doubted not, but that a crown of righteousness was laid up for him in heaven, which the Lord, the righteous judge would give him in that day. It is between God and man, as between Creditor and Debtor, both keeps books, and when they are about to reckon, they both bring forth their books, and examine the one by th'other. When the Pharisees brought the woman taken in adultery, before our Saviour Christ, he said nothing, but stooped down, and with his finger, joh. 8.6. wrote on the ground. While we live in sensuality, and take our pleasure, our all-seeing God observeth it, he holdeth his peace, and seemeth to us not to hear or see, which causeth us to be secure in our actions, but in the mean time he writeth up all our faults, and sealeth them up in a bag, job. 14.17. as job speaketh, and one day will lay them open before us. Whatsoever is written with the juice of a Limmon at the first appeareth not, but hold it a little to the fire, and then ye may read it plainly. The Lord doth now write all our sins, as if it were with Lemons juice, that almost they appear not unto us to be sins. Who is privy to his secret faults, or who knoweth how often he doth offend? But in that great day of Christ's appearance, when all our works shall be tried with fire, then shall they appear what they are: there need no witnesses to accuse any man in that day, omnia palam fient, all shall be laid open; the book of every man's conscience will manifest his faults; conscientia mill testes, a man's own conscience will be unto him as a thousand witnesses; quid prodest non habere conscium, habenti conscientiam, thou needest no witness to come against thee, thine own conscience will condemn thee: and if our own hearts condemn us, God is greater than our hearts, and knoweth all things: Bern. Med. c. 13 Peccata mea celare non possum, quoniam quocunque vado conscientia mea mecum, saith holy Bernard; I cannot hide my sins, for whithersoever I go, my conscience is with me, it carrieth with it whatsoever I have laid up in it, be it good or evil: it keepeth for me while I live, and will restore unto me when I am dead; if I do amiss it is present, Accusat constientia, testis memoria, etc. and privy to it. Thus have I in mine own bosom, my judges, my witnesses, my accusers and my tormentors. The conscience is the accuser, the memory witness, reason the judge, delight torment, and fear the prison; thus our consciences shall make manifest our deeds, when our book is examined with the book of life: so that to conclude, in the presence of the judge, in open view of all the world, we shall be manifested. For we must appear. But here we must observe, that, Observation. Manifestatio Hypocritatum. in that day men and women shall be manifested two manner of ways. 1. Some shall be revealed to be that which they did not seem to be in the world. A prophanis scriptoribus sic vocati, ut refert calvinus in sua, Harmonia. 2. Others shall appear to be that which they were in the world. And for the further manifestation of these two, consider all men and women as they are Actors upon the Theatre of this world; and you know that Actors upon a Stage, are of two sorts; either they be Hypocrites, so they were named in former times, because they did represent the persons of those, that they were not: one playeth the part of a King and is no King, another acteth the Merchant and is no Merchant, etc. Others again, act the persons of such as they are, one playeth the drunkard, another the whoremaster, a third the fool, the fourth the Devil, and the fifth the part of a rogue, nihil valent omnes, and so they are. In like manner, In that day many that have seemed unto men to be honest, civil, charitable, and religious, when the vizards shall be pulled from their faces, Tit. 1.16. shall appear to have been plain hypocrites; they have had a show of godliness, but in their actions, they have denied the power of it; as the cruel King, the wicked judge, the unjust steward, the oppressing officer, the griping landlord, the complemental courtier, the racking rake-shame of the Commonwealth, that ploddeth among the commons to lay imposition upon the subject, for to benefit the King as he pretendeth, but his intent is like that of the unjust stewards in the Gospel, for to get unto himself some means of living: all such shall be manifested in that day. The cunning parishioner, that hath a trick to cousin his Pastor in Tithes, with two leases, or else by way of fine seek to defeat the Lord of his due, in that day cannot deceive the great Pastor of our souls; 1. Pet. 2.25. for there he shall appear to be a sacrilegious robber, and all such as have intus linum subtilitatis, extra lanam simplicitatis, a linsey-woolsey garment, the outside lambs wool, & the inside fox's fur, shall be manifested in that day. Again, some will appear truly in their colours as they are, Vera manifestatio impiorum as Basill well noteth; The whoremaster in his affectation, the drunkard in his abomination, the blasphemous swearer in his execration; the proud man, the liar, robber, and the deboascht man in that day shall appear in their perfect pictures, and be thoroughly manifested to the judge, and to the whole world, and bound hand and foot, and cast into utter darkness, from whence they shall never be delivered; for if they should break the chains through their strength, yet they shall see no light whereby to escape, for the place is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utter darkness; and thus much of the wicked man's appearance in that day. For all must appear. Lastly, Manifestatio piorum. the godly that are now reviled, slandered, hated, and persecuted of the wicked, shall then appear how falsely they are accused, and unworthily used in this present world, when their causes shall be known, the word of the Lord shall try them: Psal. 105.19. they shall be exalted in the sight of the world and shine like stars, in regard of their purity and sincerity, before the judgement seat; joseph, that was accused falsely, by his Mistress condemned, and cast into prison wrongfully, was not more glad, when he was exalted by Pharaoh in the sight of the people, than these; when they shall stand before the judge with dignity, and be honoured in the sight of the whole world. In regard whereof, that day will be pleasant and glorious unto that little flock of God's children; for here we see in a glass, 1. Cor. 13.12. (saith the Apostle) but there we shall know as we are known; here we are persecuted there shall we be glorified; Luk. 12.32. Fear not little flock, it is my father's pleasure to give you a kingdom: Now we are accounted the scum of the earth, then shall we be preferred above the lords of the earth. Matth. 5.3. Blessed are the poor in spirit, for theirs is the kingdom of God; this is our joy and comfort, that in that day we shall be manifested. Use. Let this doctrine be a terror to the wicked, Io. 3.19. that now love darkness rather than light, because their deeds are evil: when every thing cometh forth into the light, it shall be judged by the light. Matth. 12.36. Our blessed Saviour telleth us. that of every idle word that men shall speak, they shall give account thereof at the day of judgement. Let no filthy communication, no idle and vain oath proceed out of your mouths, you that are profane, obscene and wicked: Nay our very thoughts shall be called in question: Why think ye evil in your hearts you hypocrites? And let it be as a spur unto the godly, to stir them up to an holy and godly conversation, that they may walk in a good conscience before God, and in the sight of men, knowing, that in that day they must be manifested. I will conclude this point, with a story out of Damascen; Damasc. Hist. inter Barlaam and josaphat. Cap. 13. A man had three friends, two of them he loved dearly and regarded much, but on the third he looked with a squint eye, little respecting him: it happened on a time, that this man was arrested; and upon the sudden, being taken tarde, and not knowing what to do, he made his way to his best beloved friend, to entreat him, by all the bonds of love, to go before the judge with him: which he denying, said that he durst not look the judge in the face, but all the favour that he could do, was, to give him so much as to bear his charges in his journey: Unto the second he made haste, who answered him so likewise: At last he came to the third, whom he least of all respected, and told him how it was with him; unto whom he answered with great comfort, that although (saith he) thou hast little regarded me, yet I will go to the judge with thee, and clear thee immediately. So it is with every man in this world that hath these three friends: The first which a man most regardeth, is his money and wealth which he dearly loveth: the second his friends, kinsfolk and acquaintance, whom he next respecteth: but the last is the least that he looketh upon, and it is his own conscience: this man is arrested with the Sergeant of death to stand before the judge of heaven and earth; at which time, his money nor his wealth cannot help him: to buy a winding-sheet, a coffin, to give a penny dole or the like, is the furthest they can go: His friends likewise can do no more but accompany him to the burial, there remaineth nothing, in that day, but a clear conscience to quite him before the judge; let us, therefore, respect our conscience more than all things beside in the earth, for it must only help us in that day, when we shall be manifested; For we must all appear. In the third place we have the necessity or inevitabilitie of this appearance; The necessity of our appearing. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. things that are driven by force, are most violent; therefore to set forth the terror of this judgement, our blessed Apostle addeth an oportet, The reasons why there must be such a day. necessitate coacta, to show that there be no means to escape, no ways to avoid it; and that for many reasons. Oportet, it must be so. 1 Propter decratum Dei; because it hath been so decreed of God from the beginning: and whatsoever the Lord hath appointed from the beginning must stand. Tit. 1.2. Heb. 6.18. God is not like man; to lie, or die, nor like the Son of man, that he should repent: he hath appointed a day wherein he will judge the world in righteousness, by that man whom he hath appointed, Acts. 17.31. Math. 11.22. saith the Apostle in one of his sermons: it shall be better for Tyrus and Sidon in the day of judgement then for this city, saith our blessed Saviour: the Prophets before the Law did prophesy of it, our Saviour affirmeth it in the Gospel; and all the Apostles bear witness of the same in their several writings: Oportet ergo, Luke. 21.33. Heaven and earth shall pass, but one word or title that is spoken out of the mouth of God shall not fall to the ground uneffected: For it must be. 2 Propter justitiam Dei; because it standeth with God's justice. All the wicked are not punished in this life; for, although Cain, Pharaoh, Saul, and judas, job. 21.23. received some temporal punishment in this life; yet job tells us, that many wicked men spend their days in jollity, and suddenly go down to their graves, without any punishment at all. 1. King. 21.29. Wicked Ahab did not see the evil threatened upon his house in his days. Again, the godly, for the most part, receive no great comfort in this life; That I have fought at Ephesus with beasts after the manner of men, 1. Cor. 15.32. What adnantageth it me if the dead rise not at all, saith our blessed Apostle; therefore it standeth with the justice of God, to summon a day wherein every one may receive according to their actions. And it must be so: Nam oportet. 3 Propter nostram corruptionem, because of our corruption: for, flesh and blood cannot inherit the kingdom of God; 1. Cor. 15.50. neither can corruption inherit incorruption. There must be a day of purging; Apoc. 21.27. for, no unclean thing can enter into the kingdom of heaven; a day, when the fire must be put to the metal, the fan to the corn, that the dross and chaff being done away, the pure metal may appear more glorious, and the corn finer on the floor; 1 Cor. 15.54. When mortality is swallowed up of immortality, and that which was sown a natural body, shall be made a spiritual body, Ibidem 44. then shall be brought to pass this saying that is written by him that is able to bring all things topasse, Nam oportet, for it must be. 4 Propter nostram manifestationem, as it is in my text, because of our manifestation, to show publicly what we are, and what we have been. A man cannot judge of a thing until he see the end of it, Exitus acta probat, no man can judge of a man's life to be good or evil as long as he liveth, but by the outward appearance. Dicique beatus ante obitum nemo, supremaque judicia debet. Nabal died like a lamb, 1. Sam. 25.37.38. had no reluctation, no bands in death; and yet the Scripture pointeth him out for a wicked man. Many of God's children are stricken suddenly with death, so was old father Eli, who is accounted to be a godly old man in Scripture: Therefore there must be a day wherein the judge of all the world will show his righteous judgements to the world; and give unto every one according to that which they have done in their body, whether it be good or bad, as it followeth in my text, For we must all appear. Use. 1 This, must, seemeth to be so strict a charge, I● 〈◊〉 that (I doubt) will not sound well in a young man's ●are, that liveth in pleasure, and runneth up and down after his delight. An heathen Author doth tell us that this age (meaning youth) will endure no admonition, much less this, to tell them that they must come to judgement. 1. Sam. 14.29. jonathan will needs taste of the honey, although his father hath forbidden it. We read of purple sins and crimson sins in Scripture, colours that will not lightly fade, for they are both died in the wool and in the cloth. Young men will be sure not to forsake their wicked ways when they are old, they will be so perfect in them while they are young: but let them rejoice never so much in their youth, Eccles. 11.9. although their hearts cheer them with delight, and they walk in the ways of their heart, and after the lust of their eyes, whereby they may swim in pleasure by the devils persuasions; yet let me tell them, Ibidem 12.1. That for all these things God will bring them to judgement. Remember thy Creator now in the days of thy youth, whilst the evil days come not, wherein thou shalt say thou hast no pleasure in them: for in that day of Christ's appearance thou shall be brought forth into Judgement. Oportet enim: It must be so. Again, I believe, it will not sound well in a covetous rich man's ear, In 〈◊〉. that taketh pleasure in his riches, and setteth his mind upon the world. No doubt, that speech which the Spirit of God spoke unto the rich man in the Gospel; Hac nocte, Luk. 12.20. that he should suddenly departed from his riches which he so much loved, was terrible unto him: and this will be as grievous unto any wretched worldling, to tell him he must come to judgement: I think this sound never doth enter into his ears, there is maius sensibile, another thing gives a greater sound: Pro. 30.14. it is the voice of the Horseleech, give, give. It is no marvel that they cry unto the Mountains in that day to fall on them; for it is readiest in their hearts and mouths; they think of nothing, speak of nothing, nor dream of nothing else all their life long but mountains of gold and silver. Concerning his temporal estate, and the provision belonging thereunto, he is wise and politic enough, (witness that rich man in the Gospel) he can have his bills and bonds well noted in a book, and make all his accounts ready for his worldly estate. But concerning his spiritual estate, he is altogether ignorant; neither doth he expect any day of account, and to learn he will not frame himself, nor yet will be instructed: Let God do to him so, and more also: for he will not give to the poor, feed the hungry, nor cloth the naked: he will rather have good security for ten in the hundred for the present, then have an hundred for ten in expectation. But let all such earthly Muckwormes know, that they must be manifested before the seat of judgement; Oportet enim, For we must appear, etc. Thirdly, Insacrilegos. it will not ●ound in the ear of a sacrilegious Church-Robber, that taketh away succum Pastori, maintenance from the Minister. Whereupon it followeth, that lac subducitur agnis, there the people must needs perish for want of milk; such as would have the King's daughter all glorious within, Psal. 45.13. but would not have her outward garments of wrought gold, nor of needle work, such as would allow but Michas wages to the Clergy, for so it is that the fat Bulls of Basin would beat out of the manger the oxen that tread out the corn: but let all such know, that they shall be manifested in judgement. And finally, let all the wicked in the land know this, that oportet illos omnes, they must all appear, to receive according to their deeds. I will conclude this with an Ode which I found, an ancient singing concerning this last judgement. Quis orabit pro delicto? Quis spondebit pro convicto? Quis in judicio tam stricto, fiet in praesidium? Quid sum miser tum dicturus? quem patronum rogaturus; dum vix justus est securus, cum veniet in judicium? Which I English thus according to the letter; Who shall pray for his offence? Who shall answer after sentence? or who shall bring any pretence in this strict arraignment? What then shall I caitiff say? What advocate can I pray, seeing the just can hardly stay, when he cometh unto judgement? We must all appear, etc. I have by this time, rushed through this great Assembly, and compassed this judgement seat, where I have taken notice of the persons cited, the manner of their inditement, and the special motives urging. Now followeth, to stand before the seat, and then to take view of it, and the judge that sitteth upon it: and first I will speak of the Tribunal. A Tribunal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Tribunal. among the Romans, was a place where the judge sat, so called, Quia tres tribuni ibi sedebant ad judicandum populum: Because three Tribunes sat there to judge the people. Or, quia dabant iura tribubus, because they gave judgement to the Nations. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gradior, to go up on steps; which both do well set forth the eminency, majesty, and glory of the place. When the Son of man cometh in his Majesty, Math. 25.31. and all his holy Angels with him, then shall he sit upon the Throne of his glory. At his first coming he came in humility and poverty: Phil. 2.7. In forma servi, saith our blessed Apostle, In form of a Servant: Non servi solum ut subesset, sed ut mali servi ut vapularet; Not only as a Servant to undergo subjection, but as an evil servant to suffer correction. But at his second coming, he will show himself as a King, to be served and ministered unto, in glory and Majesty: I saw a great white Throne, Apoc. 20.11. and one that sat on it, from whose face fled away both earth and heaven, saith the Apostle Saint john. Some have gone about to describe this Throne or Tribunal more curiously then profitably. They do describe it what it is, and where it will be placed, or seated; which opinions I will briefly relate unto you. We find (say they) three attributes given to it inscripture. First, Quomodo dicitur. Math. 25.31. Apoc. 20.11. it is described by our blessed Saviour, to be a Throne of glory, The Son of man shall sit upon the Throne of his glory: and it is so called because of his Majestical and glorious coming in that day. Secondly, the Evangelist S. john saith thus, I saw a white Throne, because of the innocency of him that sitteth on it. And thirdly, Dan. 7.9. the Prophet Daniel saith; His Throne is said to be of fire for five reasons. That this Throne was like a fiery flame, and his wheels like burning fire: and that is spoken in respect of five reasons, which are taken from the fire. First, in regard of the clearness, for in his presence there shall be no darkness, but all clear light; every thing shall be manifested. Secondly, because the light shall be such, that every eye shall see him, and he shall appear unto all. Thirdly, to show the flame of his fury, and the hot burning coals which he will scatter upon the wicked. Fourthly, to show, as fire passeth swiftly through, and cannot be hindered in the force of it: so in that day his wrath will burn like fire, and none shall hinder his proceed in justice. And lastly, in the execution of justice he will be like fire to purge the dross from the pure metal; the one like chaff or dross, shall burn black with unquenchable fire and Brimstone; the other like good Gold, shall not be hurt with the flame. Will ye know whereof this Tribunal shall be. Materia ex qua. Apoc. 14 4. Nothing in heaven, Cherubin nor Seraphin, Sun nor Star, nor in earth Gold nor precious stone, but, as I read, a cloud shall be his Tribunal. I looked (saith Saint john) and behold a white cloud, and upon the cloud one sitting like to the Son of man, having on his head a golden Crown, and in his hand a sharp Sickle. Which is spoken of Christ, and this seemeth to be confirmed by the speech of the Angel unto those that looked upon Christ, when he was taken up. Why stand ye gazing into heaven? this jesus which is taken up from you, Acts. 1.11. shall so come as ye have seen him go into heaven. And it is said in the verse going before, That a cloud took him up out of their sight. Likewise at his transfiguration, which is a type of his second coming, It is said, That a cloud did compass him. Math. 17.5. Concerning the form of this Tribunal, we have no warrant, and therefore will leave all supposed conjectures unto the curious. There be many opinions concerning the place where this Tribunal should be seated, Locus in qu●. and where the Lord will appear to judge his people. It shall not be in Heaven, for thither cannot the wicked come to behold him: nor yet in Hell, for thither shall not the godly come to judgement: on the earth, I cannot see how it should be, seeing there is no place so large of earth to contain so many Myriad of people as shall appear in that day: joel. 3.2. that opinion of some, grounded on the words of joel, hath no sure foundation; that it shall be in the valley of jehoshaphat, that is only an allusion unto Iehoshaphats victory, that as he got the victory in that place over his enemies, so shall the Lord get the victory, and victoriously triumph over his enemies in that day: but (I think) his Tribunal shall be in the air, where every eye may see him, according to that of the Apostle Saint Paul: 1. Thess. 4.27. We which remain shall be caught up also with them in the clouds to meet the Lord in the air, and so shall we be ever with the Lord. But there can be no Material nor local seat prescribed unto Christ truly at his coming, for there is no such thing revealed unto us: our Apostles meaning here is only to set forth the Majesty of his coming. Most of the ancient and the Modern Writers, do signify by Tribunal, judiciariam potestatem, Math. 28.18. a judiciary power which is given unto him of the Father (All power is given unto me in heaven & in earth, saith our blessed Saviour) potestatem regendi, potestatem judicandi, power both to govern and to judge: so that by Tribunal is set forth his dignity, his authority, his Majesty, and also the certainty of his coming: and that we must all appear. I will now pass from the Throne, judex. to him that sitteth on the Throne, and here in my Text he is said to be Christ, by whom we shall be judged: and here I will passover many objections, and draw briefly towards a conclusion. john. 5.22. The Father is not our judge; for the Father judgeth no man: nor yet the holy Ghost, for the holy Ghost would rebuke the world of sin, of righteousness, and of judgement. All judgement is committed to the Son. S. Paul in his Sermon saith, That the Lord hath commanded us to preach unto the people, and to testify that it is he that is ordained of God, to be the judge of quick and dead. This judge must be Christ for sundry reasons. Cur Christus judex. First, because of his affinity with us, in that he hath taken our nature upon him, for in the same flesh and form that he was adjudged by Pontius Pilate, in the same manner shall he come to judge Pontius Pilate: Heb. 4.15.16. We have not an high Priest (saith the Apostle to the Hebrews) that cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin; therefore let us go to the Throne of grace. 2 Because, by Christ shall all the dead bodies be raised in that day, 1. Cor. 15.22. As by Adam all dye, so by Christ all are made alive, saith the blessed Apostle: I am the resurrection and life, joh. 11.25. saith our blessed Saviour. 3 Because, both good and bad must appear, as you have heard, and therefore Christ the Son of God, God and Man, must be the judge: for the wicked cannot see the face of God, they shall be deprived of that comfort, which shall only be afforded unto the godly. That he shall come to judgement, this word, Christ, in my Text doth verify, for he was anointed for this purpose to undergo this office, and doth daily anoint us to prepare us for it: he took our flesh with him into heaven, as a pawn of his coming, and left with us his Spirit, to make us fit for his coming. Then the certainty of our resurrection, and Christ's coming to judgement, is firmly testified in my Text; For we must all appear before the Tribunal seat of Christ. Use This doctrine doth yield great comfort unto the children of God, Comfort to the godly. both in regard that there shall be such a day: as also that Christ jesus shall be their judge in that day. Now their eyes are full of tears, and their hearts full of grief, because of the many crosses and afflictions which they suffer in the valley of this misery. The Israelites were never more gladder of their departure out of Egypt, than the children of God of the coming of the day of judgement: then they will lift up their heads, For their redemption draweth nigh. Again, it will be comfortable unto them that Christ jesus their elder Brother shall be their judge, because of his equity and humanity. Abel went willingly into the field with Cain, expecting no hard measure at his hand, because he was his brother. Isaac went freely to the Mount with Abraham, looking for no severity of him, because he was his father. The children of God, with a cheerful countenance, will come out to judgement, because their elder Brother is there. And as this is a comfort to the godly, A terror to the wicked. so it is a terror to the wicked; that there shall be such a judgement, and that Christ shall be the judge: The Scripture maketh mention of some that do not believe the Lords coming to judgement, because he doth delay his coming; others there be that put off the terror of this day from them. It is reported, that the Italians do use to ring their bells and discharge their cannons in a thunderclap; that the noise of the one may lessen the terror of the other: In like manner, Satan (I think) doth hung tinkling cymbals at the ears of earthly men, and delighteth them so with the music of the world; that, thereby they may forget the sound of the last trump. I doubt that day will be seen of many, before it be foreseen of any. It will prove more terrible unto them then that day of the promulgating of the Law did unto the Israelites; Exod. 19.18. for if the promulgation of the Law was fearful, how much more will the execution be more fearful? if his voice was terrible to those that came to apprehend him; in so much, joh. 18.6. that they fell backward to the ground when they heard it, how shall the wicked stand before his wrathful voice in that day? Gen. 3.10. If Adam did hide himself for fear of the Lords fury after his transgression; how much more would the wicked hide themselves, if they had any place to hide them in, from the voice of the Lamb that sitteth on the throne? Gen. 45.3. If joseph's brethren were mightily amazed, and so daunted that they could not speak, when he told them that he was their brother joseph, because of the evil that they had committed against him: how much more will the wicked be astonished, when they shall see their brother Christ in such glory and great Majesty, whom they have pierced and persecuted with their wicked life? Apo. 1.7. Every eye shall see him, yea even they that pierced him; and all the Nations of the earth shall wail before him. Plangent quia mundum dilexerunt, plangent quia vitam in mundo non correxerunt, plangent quia fidem non habuerunt: the covetous man shall wail, because he loved the world more than God and godliness; the lascivious man shall wail, because, for a little pleasure he hath purchased everlasting pain; the unbelieving wretch shall wail, because he did not believe in Christ, nor in the truth of the Gospel; the proud man shall wail, because he did contemn the base humility of the cross of Christ; and all the wicked men and women shall weep and wail, because they did not weep nor wail in time, while they lived in the world. Remember these things now, all ye that forget God, lest the Lord come in his fury against you, and there be none to deliver you; let the fear of judgement persuade you from your wicked courses. Thou that blasphemest the name of God with execrable oaths, filling up every sentence with an oath or a curse; remember the gnashing of teeth after judgement. Let the thief, robber and cozener think on them that shall be bound hand and foot and cast into utter darkness in that day. Let the drunkard look upon the glutton scorched in the flame, and cannot have one drop to cool his tongue withal. Thou that takest thy pleasure, consider the damned crew of the wicked that shall be grievously afflicted in that day. Thou that livest idly on the sweat of other men's brows, call him to mind that hide his talon in the earth, was bound hand and foot and cast into utter darkness in that day. Thou that art covetous in gripping other men's goods, & grinding the faces of the poor with thine own goods, Consider the gnawing worm that shall continually gnaw and grind thee in hell torments in that day. We read that he that had not upon him a wedding garment was put out, and he that did defer his masters coming was not accepted. In that day shall the godly look upon him with great joy and comfort, but the wicked shall behold him with great fear and torment. In that day shall he separate the sheep from the Goats: the sheep he will place on his right hand, and take them up with him into theayre, (as St. Paul speaketh) that all the world may know them, and honour them as Saints; but the wicked he will place on his left hand, leaving them on the earth which they have so much loved, that all may behold them and despise them as sinners. The judge shall sit above them, to their great terror: Beneath them, Hell shall be open ready to receive them: Before them the devils and damned crew ready to execute God's wrath upon them: Behind them the Saints and all their dearest friend, forsaking them: On their left hand their sins accusing them: On their right hand justice threatening them: On all sides the whole world burning and flaming about them. It is no marvel that they seek death; but death flieth from them, they call unto the mountains and rocks, and they refuse to cover them; they shall dry up and consume away for the very disquietness of their souls. To go forward it is intolerable, to go backward impossible, to go to either side unavaileable. Thus at the world's end, men shall be at their wit's end; but happy shall that servant be, whom the Master, when he cometh, shall find ready prepared and looking for his coming; such shall be sung in with that sweet harvest song, Come ye blessed children of my father, receive the kingdom prepared for you before the beginning of the world: To the which kingdom, that he may bring us, let us daily pray, for jesus Christ his sake, that hath dearly bought us; to whom with the Father and the holy Ghost, be all honour, glory and dominion for ever and ever. FINIS.