THE Lord JESUS HIS COMMISSION (Under the Broad Seal of his HIGHNESS THE Royal & Real Lord PROTECTOR of Heaven and Earth) as MAN, to be the alone JUDGE of Life and Death, in the Great and General ASSIZE of the WORLD;  
Proved and Improved before the Reverend Judges AT THE Assize holden at Maidstone, March 17, 1655. FOR THE COUNTY of KENT.  
By HENRY SYMONS, M. A. and Minister of the Gospel at Southfleet in KENT.  John 5. 22. 27. 
For the Father judgeth no man, but hath committed all judgement to the Son, and hath given him Authority to execute judgement also, because he is the Son of man.  
Hîc ostendit, quòd in ea carne venit judicaturus, in qua venerat judicandus.  Aug. de Civ. Dei, lib. 20. c. 6. 
Bene terrena declinat, qui propter divina descenderat, nec judex dignatur esse litium & arbiter facultatum, vivorum habens mortuorumque judicium.  Amb. Tom. 3. lib. 7. in Lue. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Sybil. Eryth. Vat. ut Euseb. 
London, Printed by J. H. & are to be sold by H. Crips in Popes-head alley. 1657.   

To the Truly Honourable HIS Deservedly Honoured Friend Sr MICHAEL LIVESEY Baronet, High Sheriff of the COUNTY of KENT.  
Noble SIR,  
IT is my ambition to put, not my Sermon, but my Service in Print; so much I stand engaged to your Honour, that it's not the Dedication of my Sermon, but of myself, that will satisfy you, nor that neither. I know this Critical, or rather Hypercritical, I had almost said, Hypocritical age, will censure and slander me for pride and presumption in appearing so publicly, but the Orator hath made my 
Sen. de Ben. lib. 2. cap. 23.  Apology; Furtiuè gratias agunt qui in angulo & in aurem. They that give private thanks for public favours; commit a theft for which they deserve (though not to be burned in the hand) yet to be branded in their name for ingratitude. This hath caused me to proclaim my endearments and indebtments upon the house top. It was my fear once (what was Furnius to Augustus Caesar) Ne morerer ingratus. I have laid hold 
Erasm. Apoth. lib. 7.  therefore on this lock of opportunity, to publish to the world, what ground I had to render such a Testimony of Gratitude. When I designed myself and Ministerial service for Bristol, and to banish myself from mine own native Country, by a perpetual Ostracism. and to say that which was written upon the Tombstone of Scipio Africanus, Ingrata patria, ne ossa quidem 
Val. Max. lib. 5. cap. 3.  mea habes: unsought to, unsent to, on my part, you Barricadoed up my way with Southfleet Living: Since which time I have fallen (fato nescio quo iniquo) between the two Millstones of this age, Cavaliers and Cavellers, I mean, profane sinners, and proud Sectaries, who endeavoured to grind me to powder; you always interposed yourself to keep me from the malice of the one, and the malignancy of the other. These storms alaid, perceiving that most men's consciences were so festered with corruptions, that they hate him who rebuketh in the gate, and abhor him that speaketh uprightly, Amos 5. 10. I resolved to silence myself, because it was an evil time, ver. 13. and to observe that rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to hid myself in some dark cloud or corner, and never to have appeared in public any more; but to have concluded with Luther's Vadat mundus, sicut vadit, nam vult vadere, sicut vadit. You than sued me with a Latitat, and caused my personal appearance before the Judges, to answer se defendendo. Sir, that such a broken potsherd (who did as little desire, as deserve to act any part on such a public Theatre) should be culled and called out by you, must needs publish, your judgement was very weak, or your affection was very strong. And because there is a Noverint universi upon your judgement, for the solidness of it, I must acknowledge it was the vail of your Love that covered my many defects and deficiencies for such an employment. You have been a fast and faithful friend to me at all turns and times; You are none of those Glow-worm Amicoes (with which this age more abounds, than Nilus with Crocodiles) who promise and pretend much light and heat of love and affection, but being touched and tried, have neither; but only the squalid and noisome matter of Your servant Sir. You stood by me when it was little less than Treason to own a Minister, who had sincerely begun with the Parliament-Cause, and did seriously endeavour to keep the Parliament-Covenant. Wherefore having more reason, than ever Aeschines had to Socrates, I Dedicate and Devote myself wholly to your service. This acknowledgement had come out sooner, but that you were so serious and sedulous to do your Country service, that you could not but have returned Antipater's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: But now hoping you shall have leave and leisure for soul-affairs, I present that to you in whole, which you heard but in part. Time was (by the Judge's command) not Executor to, but Executioner of my Text, the glass was the fatal Atropos, to cut asunder the life-thred of my Sermon, so that I was Author operis imperfecti, I therefore here lay it forth, in the true method it was composed. I preached it to you then to be a Star to guide you in your present place, I present it to you now, to be a fiery Pillar to lead and lighten you in your future pilgrimage. Sir, be pleased to let this Sermon be another Jerom's Trumpet, to sound Judgements▪ Alarum always in your ears; I can assure you it will be of serious consequence to you in your life, and of sweet consolation to you in your death. But not to create further trouble (verbum sapienti) I shall wind up all upon the quill of those words, which were Paul's Prayer for good Onesiphorus, The Lord grant unto you that you may find mercy of the Lord in that day, 2 Tim. 1. 18. Which is the daily Prayer of  
Your obliged Chaplain, HENRY SYMONS. From my Study in Southfleet, Nou. 1. 1657.   

Reader, The absence of the Author, and his inconvenient distance from London, hath occasioned some lesser mistakes in this Sermon, which thou art desired to amend Thus:   

Errata.  
Page 2. line 9 for profane, read profound. p. 3. l. 9 r. superficiem. p. 11. l. 15. r. principal. p. 16. l. 30. r. Sysamnes. p. 24. l. 27. r. qui. p. 25. l. 19 r. taken in adultery. p. 26. l. 38. r. faith. p. 27. l. 22. r. centre. p. 31. l. 5. r. Psal. 50. v. 21. p. 32. l. 9 r. Arithusa. p. 34. l. 16. r. general.   

The Text.  ACTS 17. 31. Because he hath appointed a Day in the which he will Judge the world in righteousness, by that Man whom he hath ordained. 
PAul being persecuted by the envious Jews from Thessalonica, v. 5. and prosecuted by them to Berea, v. 13. is carried by providence to Athens, v. 15. A place not more Famous for Learning, than Infamous for Superstition: which Paul perceiving, his heart fired, the flame whereof vented at his tongue against their Idolatry, v. 16, 17  
The Philosophers readily encounter him, being joyful to meet with any Champion that will combat with them, vers. 18.  
With all celerity, yet civility they carry him to Areopagus, the highest Court in Athens, v. 19 where he standing up in the midst of Mars-hill, makes a most Elegant and Eloquent Oration, stuffed with so much Rhetoric, strengthened with so much Reason, that they might have said, as Julian did of Christians using the Heathens Learning, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Like birds we are wounded with Arrows headed with our own Feathers. Here I might take occasion to acquaint you with the excellency and necessity of Oratory, as a handmaid to Divinity; but I am not now in the Rhetoric Schools.  
I shall leave the Rhetorical part, and insist on the Rational, in which Paul labours two things:  

1. To convince them by Reason.  
2. To convert them to Religion.   
1. He spreads before them a draft of their own folly, showing the Masters of Reason had forfeited their Reason, that such profane Philosophers should worship a God, that they know not whence he is, what he is, who he is, where he is: that a Bill should be sent to the Grand Jury of Philosophers about that God that gives Being, Breathing, and every blessing, and they should return an Ignoramus. Lucian (the Praevaricator in his age) did observe, that the very Clowns and Corydons, neighbours to them, did deride the Philosophers, by swearing by him that was unknown at Athens.  
2. He presses on them their Being 

from  
in   God:  
Which he confirms by one of their Prophets, but as we term them, their Poets;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 28. A piece of Aratus an Heathenish Poet very delightful to King Antiochus in his days.  
Obs. A piece of an Heathenish Poet is in the Scripture: What offence then can it be to be in a Sermon. We have three singular and sweet Arguments couched up in this Discourse.  
1. God made you, therefore you cannot make God.  
2. God made you of better matter and metal than gold and silver, wood and stone; now if a living Man be better than any Picture or Statue whatever, than it much proclaims your vanity and weakness to make a God of that which is fare below yourselves.  
3. He made you of his Race and Kin, according to your nobler part (that divinae aurae particula) your Soul, therefore your worship of him must be such as principally flows from that, viz. pure and spiritual worship; as Cato, though a Heathen, could affirm.  
Si Deus est animus (nobis ut carmina dicunt)  
Hic tibi praecipue sit pura ment colendus.  
Having wrought conviction, he endeavours conversion, by pressing and persuading them to Repentance, from the great and general command of God, ver. 30. The times of this ignorance God winked at, but now commandeth all men, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. superficium tantum intuens. Sanct.  every where to repent: i. e. God was pleased once to be an Overseer to the world, but now he is Lord High Constable of the world, to command you to repent.  
Obs. Repentance for sin is the first and great Gospel duty. Paul presses this Inprimis upon the Philosophers, from God's universal command both of persons and places, All men, every where, to repent: How doth this beat down the flag of the Antinomians, or rather Autonomians, who say it is so far from a Gospel duty to repent for sin, that it is a sin for to repent.  
In my Text he gives the reason why it is so necessary to repent, because of that rigid Judge, and righteous judgement, that are surely and certainly to come, Because he hath appointed a Day.  
Doct. It will be a dangerous and dreadful thing for Philosophers, Orators, Masters of Reason, the wisest and wittiest of men to be found in a state of sin and superstition in the day of Judgement.  
The words in themselves are a lively description of the great and general Assize.  
There are three things to be done about them.  

1. Explication of the Terms.  
2. Division of the Text.  
3. Deduction of the Truths.   
First, To explicate and unfold.  
1. He hath appointed: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posuit; he hath put it among the Records of heaven, in his eternal Decree hath fixed it.  
2. A, Day: precisely a day artificial set and short; we read of less, not of more, Matth. 24. 36. Of that day and hour.  
3. To judge: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, divide and separate (si● proprie, Pasor.) Judicio 

Discussionis,  
Retributionis,   Aquin.  
4. The World: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, orbem terrarum, the rational, but sinful world: vile Angels, wicked men.  
5. In righteousuesse: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in equity; a virtue highly valued among the Heathen, that the Philosopher says of it, it out shines the evening and morning Star, and concludes with Theognis,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Arist. 5 to Eth. cap. 3.   
6. By that man: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hebraism, Piscat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very usual in the Scripture, Lor. in loc.  
1. Man, i. e. the nature and shape of a man, perfect man, though more perfect than any man: Virum attamen ut supra virum. 
Orig. in Matth. 1.   
2. That man.  
1. Per modum excellentiae, that good man; Job 1. 1. There was a man in the land of Us, i. e. one good man among many bad in Edom and Idumaea.  
2. Per modum eminentiae, that great man, i. e. a Judge in power and authority, a Magistrate Civil or Military.  
Arma virumque cano. Virgil. Aen. 1.  
Num. 27. 16. Set a man over the Congregation.  
3. Per modum conjunctionis, that good man, that great man, that Is, as Critics observe; a man of men fitted to honour God and govern men. Jer. 5. 1. Run ye to and fro thorough the streets of Jerusalem, and see now if you can find a man; surely no hard matter in such a thronged City as Jerusalem was, to find a man, but such a man (qualem vix reperit unum) as God requires, a good and great man: This is a sweet and happy conjunction, when great men are good men, and when good men are great men; fare better than Plato's Commonwealth, ubi Philosophi sunt reges, & reges Philosophantur.  
7. Whom he hath ordained: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grecism, Piscat. Per quem decreverat, Vatab.  
Obs. That man whom God hath anointed to be man's Saviour, he hath also appointed to be man's Judge.  
Secondly, To divide the Text; in which are five parts.  

1. The Author and Ordainer, he that commands Repentance, God.  
2. The circumstance of time, a day.  
3. The felons to be adjudged, the world.  
4. The manner how, in righteousness.  
5. The Judge, who? that man whom God hath ordained.   
Thirdly, To deduce and derive the Truths, which though they are very many, yet I shall contract, or rather extract the virtue of these five parts, into this quintessential Doctrine:  
Doct. That God hath given that man Christ Jesus, the power and prerogative for the judicial transactions of the day of judgement.  
In the profecution of this Point I shall show you,  

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That it is so.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why it is so.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, How he is so.   
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That it is so: And here I shall summon both Law and Gospel to give in their evidence to confirm this Truth.  
I. The Law, which says it can witness, that Enoch the seventh from Adam prophesied, Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all, Judas 14.  
Give me leave to make the best of my witnesses evidence; and this I shall do in four particulars.  
1. Observe the antiquity of this Truth, Enoch the seventh 
Omne vetustum venerandum.  from Adam (i e. in that particular direct line) who lived (as Chronologers affirm) 306 years in Adam's days.  
Obs. The end of the world was preached and prophesied in the beginning of the world.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ecce behold, particula inserviens ad indicandum, incitandum, Ravan.  
1. Not only for admiration of a thing as most wonderful, Isa. 7. 14. Behold a Virgin shall conceive a child.  
2. But also for attention to a thing as most certain, Matth. 28. 7. Behold he goeth before you into Galilee. So here.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Lord, Personally, not Essentially. See who this Lord is, 2 Thess. 1. 7. The Lord Jesus Christ, who shall be revealed from heaven with his mighty Angels.  
4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He comes, the present for the future tense, to intimate (says Mr. Perkins) to us the certainty of his coming: the sense is, he shall as certainly come, as if he were now a coming.  
II. The Law justifies, that Solomon the wisest Prince and Preacher avows and avers it, in his recantation Sermon, Eccles. 11. 9 Rejoice O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and in the sight of thine eyes, but know thou that for all these things, God will bring thee into judgement. Verba haec valde emphatica. The words are ironical, and are 
Lavater.  a smart jeer to the Hectors and Ranters of his age: He does as Hosts, serve in great cheer, but withal, sends after a saucy reckoning; Venite ad judicium.  
2. Crier, Call in the Gospel that that may testify, or rather terrify with its witness.  
1. That affirms, it is one of the first principles in every believers Catechism, Heb. 6, 2. and of eternal judgement. 
Contra principia negantem non est disputandum.  Now to deny a principle in the Schools, much more in the Scriptures, is a gross and grievous Solecism.  
2. It can testify that its a Statute-Law that was never yet repealed, nor ever shall be, Heb. 9 27. It is appointed unto men once to die, and after this the judgement. This Statute stands in force as much for Judgement as for Death; Judgement is as sure as death. Perhaps you will say, this witness speaks not home to the point and purpose; It speaks enough to prove a day of judgement, but nothing to prove Christ to be Judge in that day, Though Judge and day of judgement be relata, and one doth necessarily imply the other; 
Posito uno relatorum ponitur et alterum.  so that I should not need to produce farther testimony; yet to let you see what a full witness the Gospel is, you shall have it proved totidem verbis, Rom. 2. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. 2 Tim. 4. 1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why so; here passing by many reasons, drawn;  

1. From the pleasure of God to confer this royalty.  
2. From the excellency of his person.  
3. From the fitness of his spirit.  
4. From the conveniency of his affinity.  
5. From the end of his death and resurrection.  
6. From the rectitude of his vision.  
7. From the merit of his desert, appretiatiuè: all which you may find in Aquin: sum. part 3. quest. 59 art. 2. in conclus.  
8. I shall only insist on the equity of it; why this man should be Judge, he hath suffered and sustained infinite and unparalleled injuries and indignities.   

1. He was all his life slandered, scorned, scoffed, persecuted.  
2. He was basely, barbarously, falsely, unjustly, ignominiously put to death by the High Court of Justice, where of Pontius Pilate was Lord Precedent.  
3. He hath ever since his resurrection and ascension been kept from his throne in Kingdoms and Consciences.   
1. Kingdoms.  

1. Tartary, puts up the Devil.  
2. Turkey, Mahomet that impostor.  
3. Jews, their Moses.  
4. Rome and the greatest part of Europe, Antichrist. Rev. 13. 13.  
5. England, and those places that have cast off all these, yet do not set up Christ, but do in some sense worse than they, for many defy Christ, deny Scripture, break Covenants, abuse liberty, slight Magistrates, despise Ministers, contemn Ordinances, hate the godly, live as if hell itself were broke lose, or as if this were the time of Satan's being loosed from his thousand year's confinement and imprisonment, to be their dear and dread Sovereign. 
Rev. 20. 3.    
2. In Consciences; how is Christ put by his throne in every man's heart? what strange Sovereigns do they serve and submit to? Sin, Satan, World.  
Haec tria, pro trino numine.  
How daily is Christ crucified by sin, Heb. 6. 6. how often is his blood shed profanely by unworthy receiving the Sacrament? Therefore it is but just and equitable, that that man and Master, that supreme Sovereign should come to account with the world in general, and with every person in particular, for these affronts and insolences, that those his enemies that would not have this man to reign over them, should be brought forth and slain before his face, Luk. 19 27. It is most just that those who would not be ruled by his Sceptre, should be ruined by his Sword.  
Thirdly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How so, or what manner of Judge he will be, such a Judge as never road Circuit in the world before.  
1. He is the supreme Judge, Rev. 19 16. King of Kings, and Lord of Lords, the Lord Chief Justice of the King of Heaven's Bench, that sheaf in joseph's vision, unto which all the rest give obeisance.  
2. Sole Judge, none joined in Commission with him, John 5. 22. The Father judgeth no man, but hath committed all judgement to the Son. It is true, God the Father judges autoritatiuè, Saints interpretatiuè, but Christ only executiuè.  
3. Universal Judge; Judge of all flesh, Gen: 18. 25. and more too, orbis terrarum, of the Devils also, whether they be in the centre of the earth, or in what ever region of the air. Heb. 12. 23. The Judge of all. Rom. 14. 10. We shall all stand before the Judgement seat of Christ: Emperors, Popes, Princes, Potentates, Peasants, all must hold up their hands at his bar to be tried for their lives.  
4. An omniscient and all-knowing Judge; he is sagax animi, he hath notitiam legis & facti, he knows every point and punctilio in the Law, every act and accent of men's sins. Rev. 2. 2. I know thy works, whether good or bad, the time when, the place where, the parties with whom, the manner how, the end wherefore. Heb. 4. 13. All things are naked and open to him with whom we have to do. An allusion to Anatomising, wherein every vein and muscle is seen. Christ's eyes are more seeing and searching than the Sun (that oculus mundi) the world's overseer. Rev. 2. 23. And all the Churches shall know, that I am he which searcheth the reins and the hearts.  
5. A powerful Judge; no evading, nor avoiding his summons or sentence, no Non est inventus, can be returned, if in earth, air, sea, or hell, Christ will find him, and fetch him out. Psal. 139. 9, 10. We must all appear, 2 Cor. 5. 10. Nolens volens Christ will fetch and force every one; Heu miser quo fugias latere o it impossibile, apparere intolerabile. Ansel:  
6. A visible Judge; he shall come not only by his power and spirit (as was origen's opinion) but also propria persona, in his humane nature (though glorified) which he had here on earth. Rev. 1. 7. Behold he cometh with clouds, and every eye shall see him, and they also which pierced him.  
7. A glorious Judge; he shall come attended with all the pomp and power of heaven, Matth. 25. 31. The clouds shall be his Chariots, innumerable regiments of glorious Angels his guard, the Archangel his Trumpeter, to sound an alarm to dead, and dread the hearts of all impenitent wretches. I wonder not the Sun shall be turned into darkness that day, Matth. 24. 29. When the Sun of righteousness shall display his glorious rays. Omne majus lumen extinguit minus.  
8. A convincing and clearing Judge, Judas 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a forensical word used in Courts of judicature, signifying to prove a crime against one clearly, evidently, unanswerably, that nothing can be objected against the proof; people shall set their hands and seals to their own execution.  
9 A righteous Judge; 2 Tim. 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the only righteous Judge, who is not, cannot be moved, nec prece, nec praetio, no sparing, no partiality, no favour, no affection, no fear, but suum cuique. Rom. 2. 6. Who will render to every man according to his deeds and deserts.  
10. A speedy and expeditious Judge.  

1. He will come unexpectedly.  
2. He will have done suddenly.   
1. He comes unexpectedly. Christ's coming is compared to a snare, Luke 21. 35. how quickly is the poor bird in a snare when it little expects it, Fistula dulce canit volucrem dum decipit auceps. It is likewise set forth from a theifs coming in the night, 1 Thes. 5. 1, 2.  
 jugulent homines surgunt de nocte latrones. 
Juvenal:   
When men are fast asleep, and little dream of them; yea our Saviour tells us he shall come as the flood upon the old world, Matth. 24. 37, 38. in the spring time when things were in their prime and pride, when nothing was feared or expected.  
2. He will dispatch suddenly; there will be no need of Empannelling Juries, swearing witnesses, pleading of Counsels, but every one shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every man's conscience shall be witness, Jury, Judge, Quà fiat ut 
Aug.  cuique opera sua bona vel mala cuncta in memoriam revocentur, & mentis intuitu mira celeritate cernantur. Matth. 22. 12, 13. Friend how camest thou in, not having on thy wedding garment? and he was speechless, and he said, take him, and bind him hand and foot, and cast him into utter darkness, where shall be weeping and gnashing of teeth.  
11. A dreadful and terrible Judge; one that comes in fury, 2 Thes. 2. 8. in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. Rev. 6. 16, 17. And said to the Mountains and Rocks, fall on us and hid us from the face of him that sits on the Throne, and from the wrath of the Lamb, for the great day of his wrath is come, and who shall be able to stand?  
12. The ultimate and last Judge; after him never comes another Judge; We read Exit tyrannus, regum ultimus: yet it may be possible, yea probable that another may come after him, notwithstanding that Prophecy.  
Mars, Puer, Allecto, Virgo, Vulpes, Leo, Nullus.  
But after Christ, no more assize or Sessions, Judge or Jury: the stage of this world once burnt down like Jerusalem's Temple, it can never be built up again: in this sense Christ is an eternal Judge, because his sentence stands, never to be revoked to all eternity.  
And thus have I done with the explicatory, to come to the applicatory part, wherein I shall be somewhat longer, for it is my intention this day to be like a Jews debtor, to give more for use than the principle comes to.  
This truth will be very useful and profitable for a sixfold end: it is  

1. A Taper, to enlighten our understandings by information.  
2. A Touchstone, to try our spirits by examination.  
3. A Trumpet, to alarum and awaken all supine and secure sinners by terrification.  
4. A Fire, to kindle and inflame the affections of the godly by exhortation.  
5. A Star, to guide us to the use of means by direction.  
6. A Cordial, to comfort all drooping languishing spirits by consolation.   
Use 1. It informs us eight things.  
1 Information: Is to show us the vanity & folly of those people, that either think, or say, That those Ministers who spend their time in preaching judgement, show they want judgement in their preaching; was not Paul a judicious preacher? yet he here before the sage and subtle Philosophers, presses repentance upon them from the consideration of this Judge and Judgement; yea, when he preached before the Judges, he preached such a thundering Sermon of judgement, that he made the Judge's heart to tremble, Act. 24. 25. the Judge stood so arraigned at the bar of his own conscience, that you would have thought the Judge had been the malefactor, and the prisoner the Judge. I am confident there never was a time that more called for the preaching of the certainty of judgement, and the severity of the Judge, than these times do. Of which I may truly say with him, most people metum et memoriam ultimi 
Aug: Serm. 120. the temp.  judicij amisêrunt, never was there a time when this subject was less believed, or less beloved. Certainly, if chrysostom were (according to his then fancy) to preach to the whole world, he would leave his old text, (of Psal. 4. 2. How long will you love vanity?) and preach Christ's judiciary power and proceed, against carnal, formal, and hypocritical Gospelers; it were very needful to preach on this subject every Sermon, to print every Sermon that is preached, to fill Churches, shops, stalls, houses, holes with them, to dog cursed miscreants (as that good man did his Atheistical son Junius, with Bibles) until they are apprehended with this Hue and Cry. But to close and conclude, there is enough in that text to answer all cavils and scruples. Act. 10. 42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. If Christ's coming be so nigh as 1656. as was strongly (though strangely) asserted by an admired Rabbi at Paul's not long since, as you may find it quoted in the Atheist Bible, I mean in Lillyes Almanac; then surely it is high time to alarm dead and drowsy sinners by the Gospel's Trumpet, before they are summoned by the Archangels Trumpet.  
Inform. 2. That few persons will be found judgement-proof when they hold up their hands at the Bar before this so rigid and so righteous a Judge.  
Most men and women will not know (as Bellizarius 
Procop.  once told the proud Ambassadors of the Goths) where to hid their heads.  
Hear that dreadful and direful text able to strike you dead for fear, which I take with learned Diodate, to be understood of this Judge and judgement, Rev. 6. 12, 13, 14, 15, 16, 17. And I beheld when he had opened the sixth Seal, and lo, there was a great Earthquake, and the Sun became black as Sackcloth of hair, and the Moon became as blood. And the stars of heaven fell unto the earth, even as a Figtree casteth her untimely Figs when she is shaken of a mighty wind. And the heaven departed as a scroll, when it is rolled together. And every Mountain and Island were moved out of their places. And the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman hid themselves in the dens, and in the rocks of the mountains; and said to the mountains and rocks, Fall on us, and hid us from the face of him that sitteth on the Throne, and from the face of the Lamb. For the great day of his wrath is come, and who shall be able to stand?  
Those men that when on earth were not afraid of the noise of a Lion, are now affrigted at the voice of a Lamb. Those before whose wrath none were able to stand, themselves now are not able to stand before the wrath of Christ. But not to insist on generals, to descend to particular 
Generalia non pungunt.  persons, as they are expressed and implied in this text.  
1. To begin with Ministers (that you may see I am not partial) do we make such full proof of our Ministry, as 
2 Tim. 4. 5.  that we may be judgement-proof? How few of us that are able Ministers of the Spirit, 2 Cor. 3. 6. That study to approve ourselves to God, workmen that need not to be ashamed, rightly dividing the word of truth, 2 Tim. 2. 15. That preach Christ crucified, 1 Cor. 1. 23. that make manifest the mystery of Christ, as we ought to speak, Col. 4. 4. not with enticing words of man's wisdom, but in the demonstration of the Spirit, and of power, 1 Cor. 2. 4. that cry aloud and spare not, and lift up our voices like trumpets, and show the people their transgression, and the house of Jacob their sins, Isai. 58. 1. That make a difference and distinction in our praying and preaching, and take forth the precious from the vile, Jerem. 15. 19 that will not give the children's bread to dogs. In a word, that can wade through honour and dishonour, evil report and good report, 2 Cor. 68 not puffed up with the one, nor dejected by the other. But to use Pompey's verses,  
Non me videre superbum  
Prospera fatorum, nec fractum adversa videbunt.  
Proh dolour! How few Luther's shall you find that weigh 
Satanas' sit Lutherus, modo Christus regnet.  nor value not their names! Ridleys that repent of spending too much of their time at Chesse-playing! Ignatius', so studious and yet so pious, that every time they hear the clock strike, say, there is one hour more for them to answer for! Chrysostom's that had rather have their bodies torn asunder with wild beasts, than give Christ's body to be torn asunder by men worse than wild beasts! Augustin's that desire God may find them preaching or praying in that day. Cyprians, whose thoughts of the day of judgement, make them forget the day of their martyrdom. Nazianzens, whose thoughts of their last accounts dry up their marrow, and waste their bones. Though I would not make that doubt which chrysostom did in a Sermon of his to the Ministers, Whether any of them could possibly be saved? yet this I may safely say, that every one of us have great cause to fear (who have not preached to others, or not preached to others as we ought) that we shall be found castaways, 1 Cor. 9 27.  
2. Kings and supreme Magistrates who are mentioned in the text, how few of them are Patres Patriae, as the Heathen called them, and as the holy Ghost explains it, Isai. 4 23. Nursing-fathers', whose care of, and compassion to 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their people, is the same with Fathers to their children, that impoverish them not by taxes, excises, oppressions, but endeavour to enrich them, counting their people's wealth their best treasury; as King James gives advice to his son Prince Henry in his book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Hinc illae lachrymae: Most of supreme Rulers are as Pliny spoke of the Roman Emperors, Nomine Dii, natura Diaboli, monsters not men, murderers not Magistrates; witness Saul, who when he had forfeited his Kingdom by sparing Agag, how doth he hunt David as a Partridge in the mountains, slays the innocent Priests, runs to a Witch at Endor.  
Witness Herod, who preferred one Coranto of that Minion Herodias daughter, before the precious life of John Baptist, of whose godliness he was convinced in his own conscience. Besides this, our English Chronicles afford us too much sad matter for this subject; witness Henry 4. and Richard 3 I profess I have often admired at the madness and folly of many, who will jeopardize their estates, lives and souls for such persons, who came to their places by unjust deposings, poison, perjuries, murder, incest; who carried themselves in their places with pride, profaneness, lust and luxury, tyranny, oppression, exaction, their lives being the best comment on that text, Dan. 4. 17. God setteth over Kingdoms the basest of men. God gives the kingdoms of the earth to them he never intends to give the Kingdom of heaven. To conclude this truth with that message which godly Mr. Buchanon sent to King James when he lay a dying: Remember me to him, and tell him, I am going to a place where few Kings come. King's are as rare meat in heaven, as Venison in poor men's kitchens, as it is in the Dutch Proverb.  
3. Judges, how few of them that find others not judgement-proof, will be found judgement-proof themselves? they are Kings creatures, who as their masters and makers are usually bad, so they are seldom good. Zeph 3. 3. Her Princes within her are roaring Lions, her Judges are evening Wolves. Where Princes are Lions for their power, and roaring for their prey, there likewise are the Judge's Wolves (crudelium emblemata) they fleece, they flaw, they feed, they feast themselves upon the poor Clients, as Wolves do upon sheep and Lambs, and they are evening Wolves that have had no prey, very ravening and rapacious, Luke 18. 2. Our Saviour tells us there was in a City a Judge that feared not God nor regarded man: Oh how happy had the world been if there had been but one Judge thus corrupted, and one City thus abused! but alas! how have all Kingdoms, Cities, Counties been pestered with multitudes of such Judges as have neither piety towards God, nor pity towards man; Divine writ, humane Histories; yea, our own Chronicles abound with Exempli gratia's of them, Psalm 82. 2, 3, 4, 5. How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless; do justice to the afflicted and needy, deliver the poor and needy, rid them out of the hand of the wicked. They know not, neither will they understand, they walk on in darkness; all the foundations of the earth are out of course.  
What should I trouble you with them, who troubled others while they lived, with injustice, oppression; as Felix who looked for a bribe of Paul, Acts 24. 25, 26, 27. Ananias who commanded Paul to be smitten, Acts 23. 2, 3. Gallio who suffered Paul to be beaten, and cared not for it, Acts 18. 17. But especially above all, the Lord chief Justice of unjust Judges (Pilate) who was warned of his wife, knew that out of malice the Jews had delivered Christ, professed upon all he heard, and had examined, he found no fault in him; yea, he had terrors of conscience upon him that made him afraid, and yet to continue Caesar's friend, he is an enemy to Christ, justice and his own soul, John 19 6, 
Matth. 27. 18, 19  8, 12, 13, 14, 15.  
As for humane Histories, Surely Persia was pestered with multitudes of such Judges, that Cambyses their King was forced to put Silanes to death, and command his skin to be plucked off, and to be nailed to the Tribunal, and put Olanes his son to be set on his Father's Throne, that both he and all other Judges might ever after be afraid to be unrighteous Judges. Surely Rome was much infected, that Alexander was forced according to his Surname, to be Severus, 
Lamprid. in Sever.  to smother Taurinus a corrupt Judge with smoke, commanding the Praeco to cry, Fumo pereat, qui fumum vendidit.  
But our histories afford us too too many instances of the bribery, injustice, partiality of Judges. I shall read their charge in the words of the Author, Britannia habet Judices 
Gild. de excid. Brit. orth. pag. 1010.  protegentes, etc. Britain hath Judges protecting (but to wit) protecting the guilty, robbers, adulterers, swearers, forswearers. I am loath ulcus refricare, else I could easily prove, that one of the greatest causes of our late miseries, was the corruption of our Judges. But dis-gratias a Writ of ease is issued out against such Judges.  
4. Lawyers, how few of them that truly plead the causes of their Clients without fraud or falsehood: How few of them do (as Pericles did to his gods) pray to the Lord to set a watch before their mouth, and to keep the door of their lips. How do they make the Law (which is the Wall to fence off the people propriety) a broken, bowing, bending Wall, sometime to this side, sometime to that, to this sense and that sense, as it will at that time best fit their turns; How few but make  
Candida de nigris, & de candentibus atra.  
Evil, good; and good, evil; make darkness light, and light 
Isai. 5. 2.  darkness. How few but parget over rotten causes with the made mortar of the Law, whereby they appear white and sound. I have often admired why the Lawyer in behalf of his fraternity, took distaste at our Saviour's reproving the Scribes and Pharisees for being graves, that which appears not, and the men that walk over them are not ware of them; and all that satisfies me is, that his conscience flew in his face, and accused him that he and they were those graves, that with flourished words, as with grass, did cover rotten and stinking carcases and Causes, of which Juries were not ware: they care not what cause they plead in, nor who the Client is they plead for, nor who the party they 
Acts 24. 12.  plead against. Aperi bursam, & ego aperiam buccam. If the client will open his purse mouth wide for his Lawyer, his Lawyer will open his mouth wide for his Client; and so make good that sad and strange saying of that famous Lawyer Nevessan, He that will not venture his body, will never be valiant; and he that will not venture his soul will never be wealthy.  
5. Soldiers, how degenerated are they from the first Army of believers that was raised as we read of in the Scripture, Gen. 14. 14. Abraham Captain General of all those forces that rescued Lot. Where take notice of two particulars.  
1. The General doth not detain, nor suffer to be detained any of Lots, or of the King of Sodoms goods: It's a Martial law made since Abraham's time, that goods of their own party taken by the enemy, and retaken by their own forces, should lose their propriety. See v. 16.  
2. He doth not plead nor pretend an absolute conquest, he would have smiled at such a Riddle, yea hist at such a paradox, that those who went out with him in their persons, or stayed at home, and sent to him their purses, and sent up to heaven for him their prayers, should be accounted a conquered nation. Caesar wished he had such Soldiers as were in Alexander's days; we may say, oh that we had such Soldiers as were in Abraham's days. But we find the Poet a Prophet,  
Nulla fides, pietasque viris qui castra sequuntur, 
Lucan. lib. 10. Bell. civil.   
Venalesque manus: ibi fas, ubi maxima merces.  
Luke 3. 14. When the Soldiers had some desire to know of John Baptist, what to do that they might be saved, he tells them, that they must do violence to no man, neither accuse any falsely, and be content with their wages. How are these Rules inverted by most Soldiers? they offer violence to every man, acccuse any man falsely, are not content with their pay, but will have plunder and free quarter into the bargain. How hard a matter would it be to answer one that should ask this question, Cui bono do Soldiers serve? I know some will be ready to answer, to fight the Lords battles, to withstand foreign invasions, to subdue intestine rebellions, and to preserve Princes in their Royalties, Parliaments in their Privileges, and people in their Liberties. I cannot deny but that they may do such things, and must do, or else cannot be able to justify the lawfulness of their calling. Yet for the most part, they serve for nothing else but to maintain Princes in their Tyranny and oppression, Parliaments in fear and subjection, people in vassalage and slavery. I read of Xerxes, that viewing almost an innumerable Army of men, fell on weeping, saying, Where will all these men be within an hundred years? If he thought that for his sake (or rather sin) they should be in hell, it might well make him weep.  
6. Rich men: How few of them that are rich towards God, Luk. 12. 21. Rich in faith, James 2. 5. Rich in good works, 1 Tim. 6. 18.  
Inopem sua copia fecit.  
Their plenty in temporals, and poverty in spirituals. Riches for the most part are not ladders to lift men's souls to heaven, but to let them down to hell: Riches to most men are as wind and quill to bladders, puff them and swell them with profaneness; they make gold their God, and worship that in the stamp, which they abhor to do in the statue. These are such as the Apostle could not mention with dry eyes, Phil. 3. 18, 19 Their minds are so taken up with earth, as they have no leisure (nor love) to look after heaven. As the Duke d' Alva told H. 4. of France, ask him whither he had observed the late great Eclipse: they are so taken up with minding their Hawks and hounds, and worse employments, that they have no time to mind God, Christ, grace, poor, nor their own immortal souls. See an instance in that rich man, Luk. 16. 19 Here is minding back and belly, no praying, reading, singing, or relieving Lazarus, etc. Oh that all rich men would but seriously weigh two places of Scripture, they are able to make their hearts tremble; Math. 19 23, 24. Then said Jesus unto his Disciples, verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven. And again I say unto you, It is easier for a Camel to go thorough the eye of a needle, then for a rich man to enter into the kingdom of God. Philip was wont to say, An Ass laden with gold would enter any City-gates; I say, not enter the City-gates of heaven. Luk 6. 14. Woe unto you that are rich, for you have received your consolation. Rich men usually have their heaven on earth. Consolation here, and desolation hereafter. 
Luk. 16. 25.   
7. The ordinary and Common sort of people, bond and 
Praeter paucissimos quosdam qui mala fugiunt, quid est aliud penè caetus Christi norum, quàm sentina vitiorum.  free, as in the Text; who live more like Bruits than men, Cretians then Christians. We may say of most of them as Plato said of the Argentines, they live as if they should never die, and come to judgement for all their oaths, whoredoms, cozenages, etc.  
Heu vivunt homines▪ tanquam mors nulla sequatur,  
Seu velut infernus fabula vana foret. 
Salu. de Pro.   
They call and count judgement a bugbear to scare children; They have made a Covenant with death, and with hell are they at agreement, Isa. 28. 15. Tell them of an Assize on earth, wherein they are much concerned, either for land or life, they like the Devils believe and tremble, James 2. 19 But tell them of an Assize in the air, wherein they are most concerned for their eternal life, they little believe it, and less tremble at it. David in (Psal. 14. 1, 2, 3. The fool hath said in his heart, There is no God: they are corrupt, they have done abominable works; there is none that doth good. The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside, they are all together become filthy, there is none that doth good, no not one.) And Paul (Rom. 3. 13, 14, 15, 16, 17, 18. Their throat is an open sepulchre, with their tongues they have used deceit, the poison of Asps is under their lips, whose mouth is full of cursing and bitterness; Their feet are swift to shed blood; Destruction and misery are in their ways; And the way of peace have they not known; There is no fear of God before their eyes.) joined together, give a most exact description of such persons as these are. It is as true of our time, as true in the time.  
Multis annis jam transactis,  
Nulla fides est in pactis,  
Mel in ore, verba lactis,  
Fel in cord, fraus in factis.  
I may partly English it in our Singing Psalms.  
Help Lord, for good and godly men,  
Do perish and decay;  
And faith and truth from worldly men,  
Is parted clean away.  
Who so doth with his neighbour talk,  
His talk is all but vain;  
For every man bethinketh how,  
To flatter, lie and feign.  
Luk. 13. 24. Strive to enter into the straight gate: most are so far from striving to get into heaven, that they strive to get into hell; they ride post to get thither first, for fear there should be no room for them in hell, the only place of honour and happiness in their opinion. Alas! whose faces blush not, eyes weep not, hearts bleed not (if any sparks of good in them) to see the most of poor people like the country about Eugubium, Quo magis aliena divitijs, eò magis exuberat vitijs; the more poor, the more profane; the more barren, the more base. If they, John 7. 49. did condemn the rabble to be accursed, because they did not know the Law; then may we safely mistrust them, that neither know the Law, nor believe or obey the Gospel.  
Inform. 3. The reason why godly men and Ministers are so much discontented, yea 
* 2 Cor. 5. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. insanimus. Beza.  mad; when they see any injury or indignity offered to the person, offices, government of the Lord Jesus Christ. Oh how (say they) shall we be able to look the Lord Jesus Christ in the face, when he comes as a Judge, if we suffer or endure it. For Christ to have just occasion to say to any of them, as Absolom to Hushai about 
2 Sam. 16. 17.  David; Is this thy kindness to thy Friend?) would be a torment as bad as hell; and therefore they cannot bear the least wrong to Christ. Servetus' condemned Zwinglius for harshness and rashness; but Zwinglius answered; In alijs 
Epist. ad Servet.  mansuetus ero, in blasphemijs in Christum non ita. 
a Injuriam contra me patienter ●ult, contra Christum ferre non potui.  I can bear any wrong done to myself, but against Christ I am not able, saith Jerome. 
b Inv●niar sane superbus, modo impij sidentij no● arguar, dum dominus patitur. Luth. Epist. ad Staup.  Let me be accounted proud and passionate, so I be not found guilty of sinful silonce, when the cause of Christ suffers. Luther. Sometimes to be dumb in Christ's cause, is as bad, as at sometimes to deny Christ's cause, yea indeed dumbness is denial; and they know what sad consequences will follow thereupon, Matth. 10. 33.  
Inform. 4. It renders the reason why the godly so little weigh and value the judgements of men, because tbey eye the judgement of Christ. What cares Joseph, though he be accounted incontinent; Naboth a blasphemer; Job an hypocrite; Michaiah the troubler of Israel; Paul a pestilent fellow; Luther the Trumpeter of rebellion: they (and all other believers) do say in Paul's words; With us it is a very 
Jusii non humana judicia sed aeterm judicis examen aspiciunt, et ideo cum Paulo derogantium verba despiciunt. Ans. Acts & Mon.  small thing, that we should be judged of man's judgement, he that judgeth us is the Lord, 1 Cor. 4. 3, 4. They well know how erroneous the men of the world are in their judgement, they call white, black, and account cyphers figures, and figures cyphers. Thou art an heretic, said Woodrosse the Sheriff to Mr Rogers the Protomartyr in Q. Mary's days, That shall be known (said he) at the day of Judgement. Rom. 2. 2. We know God's judgement is according to truth,  
Inform. 5. What good ground all persons have to get into favour with Jesus Christ, who is to sit Judge upon the life and death of their bodies and souls for all eternity. Pro. 29. 26. Many seek the Ruler's favour: how do men desire to ingratiate themselves into the favour of the Judge, though but of Nisi prius, if they have but an action of the case to try, what suing, solicitations, presents? how much more to this Judge, who when he hath killed the body, is able to cast soul and body into hellfire, Matth. 10. 28.  
Inform. 6. How to demean ourselves under all wrongs, either national from public Magistrates, or particular from private persons, patiently wait upon this righteous Judge. Eccles. 5. 8. If thou seest the oppression of the poor, and violent perverting of judgement in a Province, marvel not (murmur not) at the matter; For he that is higher than the highest regardeth; yea so regardeth, that he will right and revenge all thy unjust and injurious sentences. James 5. 6, 7. You have condemned and killed the just, and he doth not resist you, be patiented therefore brethren until the coming of the Lord. Oh remember John hus, Jerome of Prague, with many other, sufferers and sustainers of injuries and indignities, who did not appellare Caesarem, but Christum.  
Inform. 7. It shows us how greatly and greivously they offend, who ascend Christ's judgement-seate, arraign men at their bar, pass sentence of death on all those that are not of their way, opinion, party, side, judgement; many judge themselves the greatest Christians, because they are the greatest Critics to judge others. I shall endeavour to clear this, that he or she that is the greatest censurer, is ever the greatest sinner, the more critical, ever the more hypocritical.  
1. The rash judging of thy mouth is a trumpet to proclaim the real juggling of thy mind. Mark 14. 70 Thou art a Galilaan, thy speech agreeth thereto: Stinking breaths argue rotten lungs, and rash judging rotten hearts. Matth. 12. 34. Out of the abundance of the heart the mouth speaketh. Such water as is in the pipe, such is in the spring; the mettle of the bell is known by the clapper.  
Aera puto nosci tinnitu: pectora verbis,  
Sic est; namque id sunt utraque, quale sonant.  
2. Christ calls thee, and the Scripture accounts thee an hypocrite.  
1. Christ calls thee so; Thou hypocrite, pluck first the 
Matth. 7 5.  beam out of thine own eye; he that sees straws in other men's eyes, and hath beams in his own, is an hypocrite; he that says and sees all things are yellow in others, it is sure his own eyes are troubled with the jaundice.  
2. The Scripture accounts thee so; James 1. 26. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain; that religion which lays and leaves the reins lose to the tongue, to slander men for their present state, and to censure them for their final, it is but a videtur quod sic, a dissembling counterfeit religion, for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies. Prov. 26. 23. Burning lips and a wicked heart, are like a potsherd covered with silver dross. Os maledictum, cor malum. Luth. A censorious mouth and a corrupt mind are like a potsherd covered with silver dross, which show and shine fair to the eye, yet the one is but earth, and the other is but dross. Burning lips of men's persons in hell show their tongue is set on fire from the hell of their own hearts, James 3. 6.  
3. Thou art an impudent and audacious hypocrite, thou pretendest fair to Christ, and yet thou puttest him by his chair, robbest him of his royalty; to be Judge of men's final estate is Christ's prerogative. The Pope is a notorious hypocrite, he pretends himself to be Christ's Vicar, yet he thrusts Christ by all his royalties, he pardons sins, enjoins penances, pilgrimages, dispenses with Christ's Injunctions, disposes of Kings and Kingdoms, and blasphemously affirms, Per me reges regnant. 
Qui judicat fratrem, tantum crimen clationis incurrit ut cui tribunal assumit, & ejus judicium praevenit. Ans.  What art thou but another usurping Pope, jostling Christ from his royal tribunal, and sets down thyself, acting his part, and exercising his power, summoning and sentencing by thy Bulls, people to eternal death and destruction? Would it not be an impudent part for any private man to summon in the Country, to sit in the Judge's place, to act his part, to pass sentence of death? much more is this.  
4. Thou art an obstinate and obdurate hypocrite, thou perseverest in this sin against the clear light of Scripture, charging and commanding to forbear all such rash and irreligious judging. Matth. 7. 1. Judge not. i e. rashly or rigidly actions or persons for their final state 
Bern.  Noli esse alienae vitae temerarius judex. Rom. 14. 10. But why dost thou judge? and why dost thou set at naught thy brother? A chiding and checking Apostrophe in an Interrogation. 1 Cor. 4. 5. Let us judge nothing before the time: it is very dangerous to antedate and anticipate judgement.  
5. Thou art a cruel and bloody hypocrite. Prov. 11. 9 A hypocrite with his mouth destroyeth his neighbour; it shows thy nature to be brutish and bloody to judge men's souls to eternal ruin and destruction, and to have no thoughts of pity towards them. Didst thou ever see a Judge pass sentence upon a poor malefactor for the death of his body without tears or sorrow? how canst thou so readily and rejoicingly pass sentence on their souls? But to drive home this nail to the head and heart, the persons thou judgest, either are Elect or Reprobate.  
1. Elect, wilt thou condemn them, whom God hath not, will not condemn. Rom. 8. 1. There is therefore now no condemnation to them that are in Christ Jesus: v. 34 Who is he that condemneth? The glove is cast down by way of a challenge, and thou darest to take it up. Our Saviour when he saw no man condemned the woman in adultery, would 
John 8. 11.  not condemn her. But now God hath not condemned his Elect, yet thou O vain man wilt condemn them. Who art thou that judgest another? James 4. 12.  
2. Reprobate persons, thou condemnest them before their time. 1 Cor. 4. 5. Let us judge nothing before the time. There is a time for every purpose under heaven, Eccles. 3. 1. Now to meddle with any thing before that time, as it is unseasonable, so it is unsafe. Our Saviour would not torment the Devils before their time, and wilt thou condemn thine own flesh before its time; Oh grudge them not an inch of time, they are shortly to be tormented eternally in hell! Be not so cruel a hangman as to hasten a malefactor that is to suffer within an hour.  
6. Thou shalt have the hypocrites portion; Hell is the hypocrites Fee simple. Matth. 24. 51. And appoint him his portion with hypocrites; Hypocrites are Freeholders' of hell, others are but terants. Judas that grand hypocrite, Acts 1. 25. He went to his own place. Christ will be as forward to send them to hell, as they have been forward to send others. Matth. 7. 2. With what judgement you judge, you shall be judged, and with what measure you meet, it shall be measured to you again. My brethren, be not many Masters, knowing that we shall receive the greater condemnation, James 3. 1. All that a man gets by such judgement is greater judgement: thou provokest Christ (as Lot did the Sodomites) to deal worse with thee then with them. Thus the Pharisees, those eminent hypocrites are threatened with greater condemnation, Math. 23. 14. God heats the Furnace of hell (as Nabuchadnezzar did his Furnace for the 
Dan. 3. 19  three Children) seven times hotter for hypocrites than for other sinners.  
Inform. 8. See what little cause Saints have too much and too immoderately to lament the death and departure of their dear and near relations, either by the flesh or spirit, they are not lost, but laid down in a full and firm assurance of coming again; this Judge will send his Writ of Habeas Corpus, to remove them from the prison of the grave. See how forcibly the Apostle presses this argument on the Thessalonians, 1 Ep. 4. 13. That they mourn not as those that have no hope. He renders the reason, v. 14. Those that sleep in Jesus, will God bring with him. Every one that sleeps shall be awakened; the Curtains of the grave shall be drawn, and every Lazarus shall come forth: then shall that Scripture be literally true, Eph. 5. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee ligbt; Lumen gloriae.  
2 Use, Is of examination; To try ourselves by this Touchstone, whether we are in the number of those that do believe this truth, That Christ shall shortly come to be a Judge. I shall propose four Questions to be resolved by your own hearts.  

1. What interest have you in him?  
2. What influence have you from him?  
3. What affections bear you to him?  
4. What preparations make you for him?   
1. What interest have you in him? Hath a true and lively saith entitled you to, invested you with all his glorious benefits? Hath a surpassing love matched and married you to his person▪ Doth faith make him your head? Doth love make him your husband? Can you not only say with Ignatius, our Love is crucified, but also our Love is Judge. Hear (the not triumphant) but triumphing Spouse, Cant. 6. 2. I am my beloved's, and my beloved is mine. Hast thou resigned up thyself to be his, and accepted him to be thine, and that by a matrimonial Covenant? Dost thou love him as a husband, and not fear him as a Judge, than thou expectedst him to come as a Judge?  
2. What influence have you from him? Are you engrafted branches in that Vine, which suck all their sap, 
John 15. 4, 5.  strength, sweetness from it, whereby you bring forth all those delightful fruits of prayer, fasting, hearing, meditation, conference? do you do all in the name of Christ? Col. 3. 19 Are you persuaded you can do all things through Christ? Phil. 4. 13.  
3. What affections do you bear to him?  

1. To his person.  
2. To his people.  
3. To his appearing.   
1. To his person; Is his person the feat and centre of thy affection? the height and heaven of thy love? Canst thou really and experimentally use the Spouses sweet Periphrasis, as being ravished with his person, Cant. 3. 1, 2, 3, 4. Four times in four verses, Thou whom my soul loveth. Is Christ all the love of thy soul? hath he the love of all thy soul? do all the parts and powers of thy soul meet (as the beams of the Sun in a burning Glass) in the person of Christ? Then is thy love pure and precious love; such as is in those believers who shall admire the glorious coming of Christ as a Judge, 2 Thess. 1. 10.  
2. To his people; have the Saints the chief room in thy heart and house? as they had with Ingo King of the Draves, who placed his Peers in his hall, but believers in his parlour, because they were to be Peers with him in a better Kingdom. 1 John 4. 17. Herein is love made perfect with us, that we may have boldness in the day of judgement. Those that truly love their brethren, shall not only dwell in God here, but also dwell with God hereafter; 
Cotton in loc:  for the words are nothing else but an argument deduced from v. 12. on which these words have their dependence.  
3. To his appearing.  
1. Dost thou love it? are the thoughts thereof delightful? would the sight thereof be joyful? 2 Tim. 4. 8. Unto them that love his appearing: the day of judgement will be a day of coronation to all them that love his appearing.  
2. Dost thou look for it, expecting and waiting for it? as the Indians do for the Sun's rising in the morning, Tit. 2. 13. Looking for that blessed hope and glorious appearing of the great God and our Saviour Jesus Christ.  
3. Dost thou labour for it? by prayer hastening the coming of the day of God. 2 Pet. 3. 12. Primitive Christians hindered this day by their prayers pro mora judicij; but you hasten it, and with the Church desire Christ to add wings to bring him swifter. Rev. 22. 20. Come Lord Jesus, come quickly.  
4. What preparations do you make for him? do you as the wise Virgins prepare your lamps with oil? Matth. 25. 4. Do you get wedding garments against the Bridegroom's coming? Matth. 22. 11. Are you as his Spouse ready, decked and adorned in fine linen, clean and white, the righteousness of the Saints? Rev. 19 7, 8. Surely those that prepare themselves to entertain Christ as a husband, do believe he shall come to be a Judge; because they desire to be under Covert-barre, to be defended against all actions and endictments of that Informer the Devil. That though he should punish them as he is their Judge; yet he may spare them as he is their husband.  
3 Use. Of terror, Blazing Aetna fears spectators; this burning Aetna fears auditors; this may be to all notorious sinners (as the thunderclap was to Caligula) make them run their heads in a hole, or as the hand-writing was to Belshazzar, Dan. 5. 5, 6. Make you to change your countenance, trouble your thoughts, loosen the joints of your loins, and cause your knees to smite one against another, as if they were at cuffs. This may make you change your name to Magor-Missabib, fear round about; and your heart the land of Nod, the land of trembling. See if thine eyes be not dazzled, hear if thine ears be not deafened with that dreadful text, Psal. 9 17. The wicked shall be turned into hell, and all the nations that forget God. Christ this Judge shall send and sentence all sinners to hell, that lake that burns with fire and brimstone. And though all sinners may tremble at this doctrine, yet some in an especial manner, such as the Scripture hath nominated.  
1. All Atheists that make a mock and scoff at this Judges coming. 2 Pet. 3. 3. There shall come in the last day's scoffers, walking after their own lusts, and saying, Where is the promise of his coming? They that deride Christ coming, Christ shall deride them going.  
2. All hypocrites, that make fair shows and fine signs of sanctity and holiness, but are full of sin and wickedness, whited sepulchers, that appear beautiful without, but are full of rotten bones and uncleanness within, these shall be sure to receive double damnation, Matth 23. 14. 27.  
3. All apostates and backsliders, who followed their Admiral in a calm, but forsook him in a storm. Christ shall have no pleasure in them, but punishment for them, even to perdition, Heb. 10. 38, 39  
4. All seducers and deceivers, who bring in damnable heresies, and deny the Lord that bought them, shall have swift and severe destruction, 2 Pet. 2. 1.  
5. All adulterers and adulteresses, who defile the Temple of the holy Ghost, break the holy Covenant, profane that sacred state of marriage, who walk after the flesh, in the lusts of uncleanness, shall chiefly be punished by Christ, 2 Pet. 2. 9, 10. Whoremongers and adulterers God will judge, Heb. 13. 4.  
6. All covetous and cruel Cormorants, that want bowels of charity and compassion to the needy and necessitous; all rich and riotous Dives', whose dogs have more pity on Lazarus' than they have, shall have judgement without mercy, James 2. 13.  
7. All rash and rigid censurers, who condemn others to hell, shall be by Christ condemned to hell themselves, Rom. 2. 1, 2, 3, 4.  
8. All unrighteous Judges, who are guilty of bribery, injustice, oppression, partiality, delaying the cause of the poor in the Courts of judicature, shall find Christ a severe Judge to them, Eccles. 3. 16, 17.  
9 All troublers and disturbers of the peace and prosperity of the godly, 2 Thess. 1, 6, 7.  
10. All disobeyers of the Gospel of Jesus Christ, 2 Thes. 1. 8, 9  
11. All non-lovers of Jesus Christ, who are reserved on purpose for Christ's coming, 1 Cor. 16. 22.  
12. All enemies and opposers to the glorious government and reign of Jesus Christ, whose execution Christ will stand and see, Luk. 19 27.  
There are four things which may amaze and astonish all profane sinners.  
1 Cons: Who is this Judge?  

1. In respect of himself.  
2. In reference to yourselves.   
1. In respect of himself; he hath the person of a man, but he hath the power of a God; he is mantled with Majesty, guarded with Angels, enraged with anger, enabled to bring all profane wretches to a public trial for all your acts of high treason against the crown and dignity of heaven; in a word, one into whose hands it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ to fall into, Heb. 10. 31.  
2. In reference to yourselves; he is one whose proffers you have rejected, whose commandments you have disobeyed, Gospel disgraced, Spirit grieved, Ordinances neglected, Government contemned, person slighted, blood despised, preferring Barrabas before him, a sordid sin before thy sweetest Saviour. Nemo est qui id non aegre ferat, si quem interfecit, eum habeat sibi judicem, Roll. in Rom. A terrified Judge, will be a terrible Judge.  
2 Cons. What shall be brought to light and sight by this Judge? all your sins, not only your open and known transgressions, your drunkenness, whoredom, swearing, cursing, lying, but also all your secret sins, your privy pranks, secret plottings, underboard-dealing, putrid hypocrisics, Christ will rank all your sins in battalia against you, Psal. 50. Psal. 21. How dreadful will the sight of sin be to you? 1 Kings 17. 18. Oh how it terrified the Woman, the Prophets coming to call her sins to remembrance! much more will Christ's coming to call you for your sins to trial, astonish and amaze you.  
3. Consider the sentence this Judge shall pronounce against you, Matth 25. 41. Depart from me you cursed into everlasting fire, prepared for the Devil and his Angels! In this sentence every word hath its weight of woe; you are charged to departed from Christ, what pleasure shall you not lose? you are condemned to fire, what punishment shall you not feel? it is impossible for you to conceive, or for me to express, what punishment it is for you to be in everlasting fire with the Devil and his Angels?  
4. Consider the eternity of your duration in this woe and misery, your soul shall be filled with final despair; there never will be any valley of Anchor for the door of hope, but thou must lie and live in those flames to all eternity. This cuts and kills a man's heart, that his misery will last as long as his life. Si addas eternitatem alicui malo, erit infinite malum. Drexel: Oh how much more may the eternity of infinite torment terrify you!  
4 Use. Exhort. To persuade God's people, so to live as to show they believe this truth; it is the vain glory of some, that they are mercy-proofe, sword-proofe, Sermon-proofe; it will be your honour and happiness, so to live as you may be judgement-proofe: what a glory will it be for you in such wicked and wretched times as these are, to be Noah's, Lots, Joshuahs', Calebs'? I dare boldly say, that Religion was never more owned and honoured in England by the public Magistrate, both in precept and practice, and yet I must say, never was there more profaneness, vileness, wickedness, than now is in the Land; not only swarms (as ever) with drunkards, swearers, slanderers, murderers, whoremongers, etc. but also with such unheard▪ of sinners, who have taken the highest degrees, and have commenced, Ranters, Hectors, Trappans, and words of Art, that all the Logic I have, cannot help me to understand; so fare as I can conceive, they are such as challenge God, defy Christ, deny Scripture, scoff heaven, deride hell. Now what an honour will this be for you to be heavenly tapers, burning in the damps of sin, stars shining in the dark night of profaneness, to be like the river Arithusa, to run through the brackish Ocean, and yet to retain your sweetness and freshness. Laus tribuenda Muraenae, and if Cicero commended Muraena, that he had lived chastely in incontinent Asia; how much more will Christ commend you for living purely and piously in a profane world. Inter malos bonum esse, est immensae bonitatis. Greg. in Job 1. 1. To be bad in any times is a sin, to be bad in good times is a shame, to be good in good times is no praise, to be good in bad times is a glory.  
Use 5. To direct you to some means whereby you may be able to stand before this Judge in judgement.  
1. Repent for all your sins. Acts 3. 19 Repent you therefore and be converted, that your sins may he blotted out when the times of refreshing shall come from the presence of the Lord. Those men's sins shall never be sealed up in God's bag, whose repenting tears have been put up into his bottle. If one tear of Alexander's Mother would wipe away all her faults, then much more, will penitent tears, all the failings of Christ's Saints.  
2. Get you garments made of the wool, and died with blood of the Lamb of God, be sure to appear in your Pontificalibus on that day: you are then to be Judges, bring your scarlet robes along with you, Matth. 22. 11.  
3. Daily arraign your souls at the bar of your own conscience, pass sentence of death and damnation on yourselves. 1 Cor. 11. 31. If we judge ourselves, we shall not be judged. Those that judge themselves in their own private Sessions, shall not be judged by Christ in his public Assizes. Amat deus seipsos judicantes, non judicare. Aug. Christ loves to judge them that judge others rashly, but not those that judge themselves religiously. The Patriarch of Alexandria asked the Hermit how he spent his life, who answered, Indesinenter culpando & judicando meipsum; who replied, This is the only way to life and salvation.  
4. Make Blastus the King's Chamberlain your friend; keep good correspondency with your own consciences, do you what God said to Abraham about Sarah, Listen to it, whatsoever it says to thee. Maxima est vis conscientiae in utramque partem. 
Cicero.  1 John 3. 20, 21. If our heart condemn us, God is greater than our heart; and knoweth all things, if our heart condemn us not, then have we confidence towards God Conscience is Custos Rotulorum, who shall produce and prefer all the bills of indictment against sinners, and read all the pardons signed and sealed by the blood of Christ to Saints.  
5. Get bowels of mercy to the afflicted members of Jesus Christ. Matth 25. 31. I was an hungry, and you gave me meat, etc. (Christ relieved in his members.) Come you blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world. Non habebit guttam, qui non dedit micam. Aug. As he shall not have a drop that gave not a crumb, so he shall have an Ocean that gave a drop.  
6. Live in print; keep the copy of your lives free from blots and blurs, that the characters thereof may be read by all. Tit. 2. 11, 12, 13. The grace of God that hath appeared to us, teaches us to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world, looking for that blessed hope and glorious appearing of our Saviour Jesus Christ. Let righteousness and religion, holiness and honesty, which God hath united together in his Word, appear together in your works; live and lead Evangelicall, yea Angelical lives. 1 John. 3. 3. As having hope causes us to purify ourselves for that day, so purifying ourselves, causes us to have hope in that day.  
7. Let the meditation of this rigid and righteous Judge be fixed in your hearts before every action; this will wonderfully persuade you to be prepared for this Judge and 
Nihil est quod magis proficiat ad vitam bonestam, quàm ut credamus eum judicem futurum, quem & occulta non sallunt, & indecora offendunt & honesta delectant. Amb. lib. de Offic.  Judgement. It makes the young man to rejoice moderately in his youth, Eccles. 11. 9 It makes the Minister serious and sedulous in his ministry, 2 Cor. 5. 11, 13, 14. It makes the Magistrate diligent in his place, as it did the Emperor Constantine, Euseb. lib. 4. cap. 29. Yea it hath an influence on all. M. Perkins reports of a gracious Gentlewoman, much solicited to be a strumpet by an importunate suitor, who promised her to do any thing for her sake, she desired him to put his hand into the fire, and hold it there a quarter of an hour, to whom he replied, oh! that is an unreasonable request; to whom she retorted, how much more unreasonable is your request, that would have me to satisfy your lust to burn in hell fire to all eternity. Holcot reports of two Soldiers coming to the valley of Jehosaphat in Judaea, that said one to the other, this is the place where the general judgement shall be, therefore I will take up, said one of them, my place before hand, and so taking up a stone, sat down upon it; but before he arose such trembling seized upon him, that he remembered the day of Judgement unto his dying day. So that we see thoughts of judgement have been advantageous to all sorts of persons; and I am sure they would be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to heal all diseases & distempers. If we Ministers would read every morning a Chapter in this book of Judgement, and write it down in the common place book of our consciences, with the pen and ink of meditation and prayer, it would keep us from laziness in our places, and lewdness in our practices. If you Soldiers would anoint your swords with the sword-salve of judgement, it would heal all the wounds in your consciences, and keep you from wounds for ever. If you Ladies would dress yourselves every morning in the glass of judgement, it would cure your black pimples, and cover your naked breasts, those two famous Ensigns of strumpets. If you Hectors with your Madams, would perfume your beds with the musk of Judgement, it would cure you of, and keep you from the Noli me tangere. If you drunkards would spice your morning draughts with the Nutmeg of judgement: it would keep you from reeling and spewing all that day. In a word, if all would seriously think of being judged by the law of liberty, it would make them so to speak, and so to do, as they might hold up their heads in that time, James 2. 12.  
Use 6. Of consolation to all the friends and favourites of Jesus Christ: out of the Lion of the Tribe of Judah cometh better and sweeter honey, than out of Sampsons' Lion; 
Judges 14. 8.  come precious souls, here you may satiate (you cannot surfeit) yourselves. When this Judge comes, then is the time for you to lift up your heads, Luke 21. 28. Then is your time of refreshing from the presence of the Lord, Acts 3. 19 Then is your marriage day, Rev. 19 7. Then is your Coronation day, 2 Tim. 4. 8.  
There are four things that are breasts of comfort and consolation to you.  
1. The near and dear relations between you and the Judge; he that is Judge on the Bench, was your Advocate at the bar, your friend at the board, your husband in the bed; it is he that suffered for your sakes, satisfied for your sins, interceded for your prayers, pleaded for your persons. What made the Apostle so peremptorily to ask that question, Rom. 8. 34. Who is he that condemneth? it is Christ that died. Quomodo Christus cum damnabit, quem propria mors redemit. Amb. lib. de Jacob. cap. 6.  
2. The shortness of the time; it will not be long before this Judge comes, though I dare not say with Alsted. in his Chronol: that 1657, should be the year, because the numeral letters are found in mundi conflagratio; nor yet with Napier that 1688 shall be the year, for those be Arcana coeli; yet I may say with Bucanon, if 1600 years ago were ultimum tempus, that then this is ultimum temporis. I may say with Tertullian, this is clausulum seculi: with Austin, Christ is in proximo: with Cyprian, he is supra caput; yea I may say of some here, as was said of Simeon, they shall not departed this life before they shall see the Lords Christ, Heb. 10. 37. For yet a little while, and he that shall come, will come, and will not tarry. The original is very full and emphatical, every word hath its weight, to show not only the certainty, but especially the celerity of his coming:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet a little very little while. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who is on his way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instabit, Paraeus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Att: makes no delay: the sum is, he is on the wing, he comes post, he will be here before most are ware.  
3. What this Judge brings with him, Rev. 22. 12. Behold I come quickly, and my reward is with me. Christ comes with his hands full of wages and rewards. 1 John 3. 2. We know when he shall appear, we shall be like him, 2 Thes. 1. 10. He shall come to be glorified in all his Saints, and to be admired in all them that believe. It's not possible for me to express, nor you to conceive, what wages Christ brings with him: it is beyond rhetoric and reading. Coelum & Christus non patiuntur hyperbolen.  
Quicquid dixero minus erit.  
Yet I shall adventure to give you a taste of the fruit of the heavenly Canaan, which may suffice and satisfy you, until your blessed Josuah shall lead you into it.  
I shall for method-sake divide these blessings, into benefits for the body, benefits for the soul, and benefits for both.  
1. Benefits to the body. Which are of two sorts.  

1. Privative.  
2. Positive.   
1. Privative; there shall be a releasing our bodies.  

1. From all miseries.  
2. From all necessities.  
3. From all deformities.   
1. From all miseries.  
1. From penury and poverty, those dura tela; there shall be no beggar in that heavenly Israel.  
2. From toil and labour, no  
Redit agricolis labor actus in orbem.  
As when night of death comes no man can work, so when day of glory comes no man shall work; all holy-days, heaven is nothing else but an eternal play day.  
3. From the yoke of servitude and subjection, Political, Economical, Ecclesiastical: then will be the year of release, the universal Jubilee, then shall God be all in all. 1 Cor. 15. 28.  
4. From persecution; no dogs nor devourers there; the dogs shall be cast into the kennel of hell, to hang and howl for ever.  
5. From those three arrows, of sword, plague, famine, Rev. 21. 1. No more Sea: this world is that Sea, these three the billows which break the bones of men, and backs of Kingdoms.  
6. From all diseases and sicknesses, all pangs and pains, all Doctors and Physicians Recipes will be useless there, heaven's a probatum est against all maladies.  
7. From death; no crying or dying there; in that Church no bell to toll the passing knell; in that City no bills of mortality printed.  
2. From all necessities.  
1. From food and sustenance, we shall not live with the Salamander in the fire, with the Camaeleon by the air, but we shall live by the eye, Rev. 7. 16, 17.  
2. From raiment, studying, marriage, etc. Matth. 22. 30. As the Angels of God.  
3. From all deformities; no monsters, nor mishapes in heaven; that rectifies all.  
2. Positive benefits to our bodies.  
1. Our bodies shall be perfect and personable, without spot or blemish, better than if made of wax and alabaster, no need shall our Ladies have then of Peter and Paul, or black spots. Phil. 3. 21. Glorious bodies.  
2. Immortal and incorruptible; heaven hath embalming spices to keep our bodies for ever. Adam had ( scholastici) a posse non mori, a non posse non mori, a mori non posse; this last shall then be our condition.  
3. Spiritual and transparent, like Venice glasses with water in them, which show all the parts and proportions of the things in them. Corpora beatorum ita erint diaphana, ut oculis intuentium appareant venae, humores, viscera, nervi, ac tota omnium partium harmonia. Thom: in Add: q. 85. act. 1.  
4. Active and agile, they shall sequi ad nutum animae, they shall move, though not in instanti, yet tempore imperceptibili.  
5. Mighty and powerful; Luther is persuaded that the bodies of the Saints shall be of that strength, that they shall be able to toss the greatest mountain like a ball.  
2. Benefits for the soul; Si tanti vitrum, quanti margarita, if the Cabinet be thus rare, what shall be the jewel; surely Christ will not do as the Egyptians, build stately Temples without, and have nothing but dogs and Crocodiles within.  
1. The privative benefits that shall accrue to our souls are:  
1. Freedom from sin, that great troubler of our spiritual Israel, the bane and burden of our souls; Hic praeceptum est ut non peccemus, ibi praemium est non posse peccare. Aug: ad Bonif: lib. 7. cap. 7. tom. 7.  
1. Our hearts, those bottomless Oceans of pollution and profaneness shall be emptied, we shall never be more troubled with hardness of heart, with straitness in duties, with hypocrisy in our actions, with unbelief in the promises; but our hearts shall be Camaerae regis, the Courts of God, and presence Chambers of Jesus Christ.  
2. Our understandings shall be freed from mists and fogs of ignorance, those Israelites shall be delivered from Egypt. Ignoramus shall never be acted more by them.  
3. Our judgements shall be freed from errors, it shall be truly said of them, which is falsely said of Popes, they cannot err.  
4. Our wills shall be freed from all impurity, imperfection, unability, unwillingness; heaven will make us all conformists, the wheels of our wills shall sweetly and swiftly move about with the primum Mobile of Gods will.  
5. Our memories shall be freed from oblivion; amongst all the rivers in Paradise, there shall be no amnis oblivionis; amongst all the Laws of heaven, there shall be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; all good things shall be so imprinted with indelible characters in our memories, that no aqua fortis shall be able to eat them out.  
6. Our consciences shall be freed from all impurity and unquietness. Bernard's fourfold conscience shall be abbreviated into one; the bad and quiet, the bad and unquiet, the good and unquiet; into a good and quiet conscience, that which is not only the heaven upon earth, but also that heaven of heavens.  
7. Our affections shall be freed from all distemper and disorder; they shall never more make our soul's Bedlam-houses: those untamed horses shall not overthrow the Chariots; but those strings shall be so well tuned, that they shall make melodious music.  
2. Freedom from Satan and his temptations, no Devil shall ever stand at our ear or elbow, to inspire wicked motions, or to incite us to vain actions, he shall never rub our temples with his Opium of poisonous suggestions. Rev. 12. 7, 8. He was once sued with an Ejectione firma out of heaven, he can never gain possession again.  
3. From the fear of hell and damnation, you shall have an eternal acquittance and discharge given you under the hand of Jesus Christ.  
4. From the fear of God's displeasure, that inferni limen; God will for ever lift up the light of his countenance upon you; nothing but smiles from God.  
2. Positive mercies to your souls.  
1. Your souls shall be filled with perfect knowledge, (scibilia in quantum scibilia) all the essences, and first qualities of things, which now are hidden from us, all the riddles in Scripture shall then be resolved, yea the whole Ark which now is dangerous to pry into, shall then be opened, and we shall know all that is needful and comfortable for us to know about God's council of election and reprobation, the Trinity in Unity, the hypostatical union, etc. 1 Cor. 13. 12.  
2. With perfect holiness and sanctity of our natures: happiness is nothing else but holiness completed and crowned.  
3. Enjoyments jointly to souls and bodies.  
1. We shall sit Judges upon them that have slurd and slandered us, 1 Cor. 6. 2. The Saints shall judge the world. 1. Comparatiuè, Matth. 12. 41. 2. Interpretatiuè, they shall approve of the sentence, Psal. 119. 137. 3. Accessoriè, they shall sit on the bench with him, Matth. 19 28.  
2. You shall enjoy the company of Christ and Saints.  
1. Christ; you shall obtain that (which was Austin's desire) viz. to see Christ in the flesh, John 17. 24.  
2. Saints; you shall see and know all the Saints from Adam to the last that entered into heaven, Heb. 12. 23.  
3. All the treasures and pleasures of heaven, set forth and shadowed out to you from sundry similitudes and comparisons, as crown of life, power over nations, feasting, marrying, summed up in the joy of the Lord, Matth. 25. 23.  
4. The presence and person of Almighty God, Matth. 5. 8. You shall see God, not only with a mental, but also with a corporal vision, which is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of heaven and happiness.  
5. The continuance and duration of all this happiness which is for ever, Psal. 16. 11. In thy presence is fullness of joy, at thy right hand are pleasures for evermore. 2 Cor. 4. 17. A more exceeding and eternal weight of glory. The words in the Original are so full, that we can scarcely render them in English, so nigh as we can come, is, that if 
Aeternitate magis aeterna. Bez. in loc.  there be an eternity more than eternal, this is it. As it adds much to the misery of the damned, that their torments are eternal, so it adds infinitely to the comfort of the Elect, that their joys are eternal and everlasting.  
And thus have I done with my Text in general, to come to the occasion of this Assembly in particular.  
1. To you much honoured Lords; It is the honour of 
To the Judges.  this people, that Judges of such integrity and ability, should come this Circuit. It is the happiness of the Preacher to have such Judge's ears and hearts to speak to, that have always been observed for their devotion and piety; in their 

attention to  
retention of   the Word; which emboldens me to spread these four Petitions humbly before your Honours.  
1. When you are in the place of temporal, think often on eternal judgement; let your heart be the true Philosopher's stone, which turns all these earthly matters and metals into golden meditations, such thoughts will warn and warm your hearts, quicken and carry on your spirits in your weighty affairs, comfortably and courageously.  
2. Execute temporal, as this Judge will execute eternal judgement; Fiat justitia ruat mundus, give me leave thus to English it, so execute judgement as if the world were now a ruining, that so spectators may learn alphabetum judicij extremi, as Luther phrases it.  
3. Maintain the honour of that Potentate from whom you have your Commission. Prov. 8. 16. By me Princes rule, and Nobles, even all the Judges of the earth. Let your lips speak, plead, pronounce, sentence, even to death for Christ, if the offence demerit it▪ If any should be brought before you for saying the Protector were a 
a Reader, judge whether here be any thing spoken against the Lord Protector, as some obtrectators have falsely accused me, whose unjust calumny did occasion the printing this Sermon. Hi mala de dulci flore venena legunt.  traitor, a tyrant, an usurper, would you not severely punish him, and that very justly?  
If any shall be brought before you for calling Christ a bastard, impostor, no God, a cursed 
b Coppin was then to be tried for such like blasphemies.  go are at the left hand, and many such like, which I tremble to name, lest Christ should strike me dead for repeating such blasphemies. Let Christ, who is your Lord Protector now, and shall be your Judge one day, find as much favour from you; stand you as much for Christ now you judge, as you would have Christ stand for you when he is your Judge: you must shortly come to your verse;  
Nuper eram judex, jam judicis ante tribunal.  
As your grey-hairs are ornaments to you as you are Judges; 
Judge Ask died before the next Assize.  so they are warnings to you as you are men, Psal. 82. 8.  
4. Countenance and encourage the painful and faithful Ministry, be to them as the Oak to the Ivy, support them by your power, that they may shade and shelter you by their prayers.  
I have three things to press upon your Honours to this end.  
1. The near relation between Magistrate and Minister 
Primum in unoquoque genere est mensura caeterorum.  at first; Exod. 4. 14. Is not Aaron the Levite thy brother? And God commands fraternal care and correspondency. v. 16. He shall be to thee in stead of a mouth, and thou shalt be to him in stead of God. Though you are the elder brethren, and carry away the honour and inheritance, and we only have an annuity for term and time of life, yet we are your brethren;  
— Dat Justinianus honores,  
At genus & species cogitur ire pedes.  
2. Your dear concernments, I may say of your lives and livelihoods (as Judah said of jacob's Benjamin, Gen. 44. 30.) are bound up in the lives and liberties of the Ministers. Magistracy and Ministry are to the body politic (as the two legs are to the body natural) upon which Commonweals stand, by which they go; if one of these be broken, or cut off, the other must needs fail, and the whole body fall. Yea the blind sampson's for zeal lay hold on both these pillars, and pull them down together.  
3. The famous and flourishing state of that Nation where the Magistrate and Minister mutual support one the other, the Magistrate by his person and power, the Minister by preaching and prayer: it is a more hopeful and happy Asterisme to a Land, than Castor and Pollux appearance together is to the Sea. When more holy and happy days in Israel, then in david's and hezekiah's reigns? who encouraged the Seers, and listened to their voice, though reproving for sin, and particularly, Thou art the man, 2 Sam. 1●●7. When more flourishing times for Church and State, then in Constantine's: and in England, then in Q. Elizabeth's?  
I shall conclude all with Jehosaphat his charge to his Judges, 2 Chron 19 6, 7. Take heed what you do, for you judge not for man but for the Lord, who is with you in judgement; Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.  
2. You worthy Patriots, the fixed Stars in the Orb of 
To the Justices.  this County, whose sweet and gracious influences, we the inferior bodies have often received, and do with all humble thankfulness acknowledge, especially those three late ones.  
1. The clearing the County of vagrants, the pest and shame of England.  
2. The suppressing the multitude of Alchouses, those nurseries of vices and villainies, yea the very shops and Synagogues of the Devil. Surely your actions (if Reverend and religious Mr. Bolton were living) would cause him to recant that saying of his in his Sermon before the Judges at Northampton, Anno 1630. that it was not so hard a work to win Dunkirk, as to get down an Alchouse; Oh that Dunkirk, could now be so easily taken.  
3. Your pressing the Acts and Statutes against the profanation of the Lords day: I see you have found out that Law which Solon could never find, viz. a Law to put all good Laws into execution, you are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are living Laws, and make the Laws to live; you have put clappers into those bells which make music in the ears of God's people, but ring a doleful knell to the hearts of the wicked. Worthy Sirs, Quo pede cepistis, go on, and give me leave to add my mite to your treasury.  
1. Have a very vigilant eye over the inferior officers; a fault in the first concoction, can hardly be rectified by the other digestions.  
2. Be very impartial in your justice, let that never be said of your justice;  
Dat veniam corvis vexat censura columbas.  
You have heard of Rete Vulcanium, which caught great ones as well as mean ones: Oh when scarlet drunkards, and worshipful swearers are brought before you; do not receive them with Your Servant Sir, nor dismiss them with such another Compliment as their greatest punishment; but let it be said of your tribunal, what was said of L. Cassius' 
Val: Max: lib. 3. cap. 7.  Praetor of Rome, Scopulus reorum, a rock to break all proud and profane waves and ways. Oh remember the charge God gives you, Deut. 16. 19, 20. Thou shalt not wrest judgement, nor respect persons, neither take a gift, but justice, justice, shalt thou do. Oh imitate that admirable pattern, Job 29. 12. & 18. Deliver the poor that cry, and the fatherless, and him that hath none to help him; cause the widow's heart to sing for joy, put on righteousness, let it be your garment, let judgement be your robe and diadem, be eyes to the blind, and feet to the lame, fathers to the poor, and break the jaws of the wicked; make Kent as 
Villamont. lib. 3. cap. 4. of his voyages.  Sardinall in Syria, of which it is reported, that no Turks, Saracens, Moors, can dwell, but die before the years end. Oh let no common drunkards, profane swearers, or deboise wretches dwell here, but make them departed before the year end, that that scoffing Proverb of Kent and Christendom may be out of date. For the Lords sake, sinner's sake, yea your own soul's sake, put to your helping hand: methinks I see some dawnings of reformation again, there was a glorious Sun shined in our Hemisphere some ten years ago; but like Amos Sun it set at noon day; some rays seem to appear again, lay hold upon them, lest we be left in Cimmerian darkness, and it be said of England, that its worse with her in the end, than it was in the beginning.  
3. You eloquent Tertullus', whose tongues are like 
To the Lawyers.  so many Orpheus his pipes to allure the Judges, Witnesses, Juries, auditors to you; remember you shall be called from the bar to the tribunal, to give account to this Judge of all your plead before the Judges: take a dram of the powder of Judgement, and lay it upon your tongues every time before you plead, it will be a special preservative, to keep your tongues from blistering, and your consciences from festering.  
4. You Witnesses and Jury men, anoint your lips with 
To the Jurors.  the oil of Judgement, it will cure you of and keep you from the stinking breath of false witness, or a false Verdict.  
To close and conclude all: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men of Athens, not by nation but by nature, you have itching ears after news and novelties, and it hath been the course and custom of Preachers to please you with such things, that you might applaud them with Hic est ille Demosthenes; but I better know the worth of yours and my soul, then to fool and flatter them so away. I have endeavoured so to preach this day (not only as King James said of a conscionable Chaplain of his) as if judgement were behind your backs, but as if it were before your faces, I should be glad so to defeat your souls. I have read of a famous cheat that was put upon a Bulgarian King that was a Heathen, by one Methodius a Painter, who was a Christian; he being desired to draw a rare piece of his art in this Prince's Palace, promised he would, and did accordingly; which when he had finished the King came in full freight, with expectation to have seen his Hawks flying, Hounds running, Forest's green and flourishing, etc. But behold there was a hideous Map of the day of Judgement, heaven in its blacks, the earth on fire, the Sea in blood, men and women crying, Devils roaring, etc. Which did so apale and amaze him, that he presently turned from a Pagan to a Christian.  
You have come this day with expectation to hear a Sermon, garnished with strains of Rhetoric, adorned with the flourishes of the Fathers, crowded with invectives against the times, stuffed with scoffs and jeers of Sectaries and Anabaptists, the usual stuff of these Sermons; but unexpectedly you meet with a Sermon of Judgement, as lively drawn before your eyes, as if it were pensilled upon the wall with a beam of the Sun; Oh that it would amaze your hearts, affright your spirits, terrify your consciences, that of profane people you would become pious and holy; I should be glad with all my soul to put such a holy and happy cheat upon you, to cousin you with heaven in stead of hell. I have often admired at that place, 2 Cor. 12. 16. Being crafty I caught you with guile: I have endeavoured after some such cunning in catching your souls this day, and if I have failed of my purpose, yet I am satisfied. In magnis & voluisse sat est.  
FINIS.