GOD'S STATUTE FOR GENERAL JUDGEMENT BY THE MAN CHRIST JESUS. OPENED IN A SERMON AT THE Funeral of the most religious Lady, the Lady LUCY JERVOICE, Sometime wife TO THE RIGHT WORSHIPFUL SIR THOMAS JERVOICE AT Herriot. Aug. 26. 1641. By JOHN BROKETT Minister of ELSFEILD. ECCLESIASTES 12.14. God shall bring every work to judgement, with every secret thing whether it be good or evil. Expavesco multum judicis severi vultum, Quem latebit nil occultum, Qui relinquet nil inultum. LONDON, Printed by I. L. for Richard Thrall at the sign of the Crosskeys, at the entrance into Paul's Churchyard. 1642. TO THE RIGHT WORSHIPFUL SIR THOMAS JERVOICE my much honoured friend. SIR, I Do here present to you that Sermon, which the Lord enabled me to deliver at the funeral of your gracious Lady, now a glorified Saint in Heaven. Of right it belongs to you; for your desire, which the receipt of many favours obliged me to satisfy, brought it first to the Pulpit, now to the Press. The consciousness of my insufficiency in the Work of the Ministry, and of the weakness, and unworthiness of this Sermon, so suddenly conceived, made me for a time most unwilling to expose it to the public sight, and censure of this queasy, and distempered time. But your importunity hath now drawn it from me, and you have it in the same form, wherein it was delivered, And though it be a plain discourse (according to my country course of Preaching) yet, as it did affect the Hearts, and Consciences of the Hearers, so I hope it will not be unpleasing, or unprofitable to the Readers. And may it, by the good blessing of God, afford any comfort to yourself, or any other truly fearing God, I have that, which I expect, and pray for. Sir, I am bold to inscribe it to your name, as a testimony of my Gratitude for your undeserved respect to me; and a pledge of my true desire to further you in your journey towards Heaven, by commending this Sermon to your Meditation, this Saint to your Imitation. These, with all other means of grace the Lord so bless to you, that you may be sanctified throughout; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord jesus Christ. And with this Prayer I end. resting Your Worships to command, in the best of my poor service. JOHN BROKETT. THE TESTIMONY GIVEN TO THE WORSHIPFUL AND and most Religious Lady, THE LADY LUCY JERVOICE AT HER FUNERAL Aug. 26. 1641. WE are here assembled by the good providence of Almighty God, to celebrate the Funeral of the right Worshipful and most religious Lady, the Lady Lucy jervoice. A duty which Affection, Reason, and Religion do impose upon us. These three Heralds do enjoin us, justa persolvere, so to give the dead their due, that the memorial of the just may be blessed, and their names may be had in everlasting remembrance. Now to the right performance of Christian Funerals, two things have ever been thought requisite. 1. That the bodies of the Saints be decently laid up in the dark chamber of the grave; ut molliter essa cubent, there to sleep in peace with their fathers, and to rest in hope of a joyful, and glorious resurrection at the last day. 2. That we tender to the deceased such honour, as the quality of their persons deserved. For the graces, and virtues of the Saints must not be raked up with their bodies in dust, and ashes; but receive their deserved commendation to the due praise of the grace of God; then especially when the lives of the deceased may be set forth as examples, and patterns of virtue to the living. And such I am sure, was the life, and death of this most gracious Lady. She lived like a Saint; and she died like a Saint. Her life was full of grace; her latter end was full of peace. We find in Scripture many women much commended for some special virtues wherein they excelled. Sarah is commended for obedience. Abigail for wisdom. Marry for faith. Martha for hospitality. Anna for devotion. Dorcas for charity. Eunice for the pious education of her son Timothy: but of this Lady, whose dead body lieth here before us, I may say without falsehood, or flattery, in the words of lemuel's mother. Many daughters have done virtuously, but thou excellest them all, Prov. 31.39. Her virtues were many, more by many then I am able to relate to you. If I could, the whole time allotted for this exercise would fail me. And therefore like a man in haste, I will run over the garden of her life, and here, and there crop a flower to make a Garland of praise to set upon her Hearse, and a spiritual pofie for every one of you. And when you have it, part not with it, carry it away in your bosoms with you, and it will perfume your words, and actions, and make you, as she was, a sweet smelling sacrifice to God. 1. Observe, and imitate her Piety, which shined forth amongst us in the constant practice of a godly life. It may be said of Men, as Saint Paul doth of the creatures for meat, they are sanctified by the word and prayer. These are the principal means the Lord hath sanctified, to sanctify us. And to both these, this most pious Lady did give diligent attendance, both privately, and publicly. For her Private Devotion, she was a rare and most singular pattern for our imitation. For it was her constant course, both Winter and Summer to rise very early; from her Bed immediately she repaired to her Closet; and there for a time she gave herself to devout prayer, and divine meditation: having offered up this sacrifice to God, then, like Salomons virtuous woman, she gave meat to her household, and a portion to her maidens. Having ordered the affairs of her Family, than she returned to her Closet again, where for the most part she spent divers hours in praying, and reading the Scriptures, and other good books tending to godly instruction. Having thus trimmed up her soul, than she dressed her body, which done, she addressed herself to prayer again with her whole Family before dinner. And, if occasions did permit, she spent much of the afternoon in prayer, study, and meditation; never neglecting to pray with her Family in the Evening; and, before she lay down to take her rest, her manner was in private prayer to recommend herself, and all belonging to her to God's gracious protection. Thus this pious Lady did dress up her soul, like the lamp in the Tabernacle, every morning, and every evening with the sweet oil Olive of pure Devotion. Now touching her public Devotion, in this she was most exemplary. With David she rejoiced to go to the house of the Lord. With Mary, she delighted to sit at the feet of Christ to hear him preaching to her in the Ministry of the word. Her behaviour in God's house was so decent, so comely, and full of humble reverence; her Amen to the prayers of the Church, and all her answers appointed by the Liturgy were uttered so orderly, so audibly, so affectionately, and so zealously, that I must confess I never observed in any more reverence, attention, and zeal in the public service, and worship of God. Another instance of her Piety, was her love to the Ministers of God. She respected all for their callings sake; but did highly esteem such as she observed to be faithful in the work of the Lord. An evident sign that she took much comfort, and tasted much sweetness in the water of Life, who so loved, and respected that Pipe, thorough which the Lord did convey the same into her. Many other evidences of her Piety, I might instance in. As her readiness to offer, and entertain holy Conference. Her delight in such as did excel in virtue. Her encouraging, and rewarding virtue in those that did belong to her. Her hatred of vice in herself, in those that were near, and dear to her, and in all that did attend upon her. She opposed nothing so much as sin. She was never offended with children, or servants, for any thing so much as for sin. She desired, and endeavoured nothing so much, as to serve God with her whole household. Now from these premises we must needs infer this Conclusion. That she was a most Pious Lady. 2. Observe, and Imitate her Wisdom. She was a Lady of excellent understanding. In Huswiferie, in chirurgery, in Physic, etc. But principally in matters of Religion, which concerned God's worship, and man's salvation. She was wise to salvation. By continual study and meditation, the word of God became so familiar to her, dwelled so plentifully in her, that she was able (as occasion was offered) to rehearse pertinent places of Scripture, and much of her ordinary language was in Scripture phrase. 3. Observe, and Imitate her Charity. She loved the poor as the members of Christ, in word and deed, wishing well, and doing well to all, though enemies, who stood in need of her relief, and comfort. She was a Chirurgeon to such as were hurt, and maimed. And oftentimes dressed with her own hand such putrified sores, that some, who waited on her. did loath to look upon. She was a Physician to the sick, and diseased. And as her skill this way was more than ordinary, so most ready, and willing she was to be at much charge, to bestow any pains to further their recovery. She was also Christ's Almoner to the poor and needy. While she lived, never did any hungry belly go from her door unfed. As God had given plentifully to her, so she gave plentifully to God again in the poor members of Christ: not only appointing food to be given them by the hands of servants, but like salomon's virtuous woman. She stretched forth her hand to the poor, and reached out both her hands to the needy, Prov. 31.20. 4. Observe, and Imitate her Humility. Though many things, whereof others be proud, were not wanting in her, as Birth, Riches, Reputation, excellent parts of Art, and Nature, yet she always continued the Lords humble handmaid. Through humility she made herself equal to those that be of a low degree; and was even a companion of poor ones that feared the Lord. She despised the ornaments of vanity, which other Ladies, and Gentlewomen too much delight in, and dote upon: Her outward habit did show the inward modesty, lowliness, and humility of her mind. She was ever humble in the sight of her sins; never in sickness, or health flattering herself with any thing she had done; but ever condemning herself, and complaining of her own sins, and unworthiness. Now this, which hath been said, is enough to prove her a most gracious Lady: But nothing so much as may be spoken in the praise of her. Me thinks I hear her sorrowful husband praise her, saying, that to him she was a wise, humble, loving, loyal, and most obedient Wife. Me thinks I hear her children praise her, saying, that to them she was a most loving, tender, prudent, provident, and most pious Mother. Me thinks I hear her servants praise her, saying, that to them she was a most meek, gentle, loving, and libetall Lady, a zealous reprover of their vices, but a bountiful rewarder of their true, and faithful service. Me thinks I hear all, both men and women praise her, and saying, that she was the ornament of her sex, a great and light shining in a dark place. Thus it pleased God to infuse into the heart of this Lady, a measure more than ordinary of heavenly Grace, which was not hid in her, as a light under a bushel; but it shined forth to all with whom she conversed; so that by the shining of her light, and the sight of her good works, others were provoked and directed to glorify God our heavenly father. And as the Course of her Life was religious, So the Conclusion of her life was most gracious; witness her most Saintlike behaviour in her last sickness, wherein these graces were visible to all about her. 1. Patience which was admirable. It pleased God to visit her with a long, and sometimes most sharp, and painful sickness, which most piously she acknowledged to be the Lords visitation, and apprehending the hand of the Lord in it, most patiently she submitted herself to the Lords heavenly will and pleasure, resting contented to live; but willing to die, yea so willing, that ever and anon she was uttering Saint Paul's wish. I desire to be dissolved and to be with Christ jesus. To her patience add her 2. Repentance, which, I am confidently assured, was most sincere, and hearty, testified ofttimes by most penitential confessions, and most fervent supplications for grace, and mercy. To her repentance add her 3. Piety. Wherein she profited much whilst she continued in the School of affliction. Her sickness was to her as the waters of the flood were to the Ark of Noah; the longer it continued, the more it increased, the higher it did bear up her thoughts, and desires towards heaven. Her whole time she spent in reading, or hearing of others read to her; in praying by herself, or with others; in holy conference; in heavenly meditations; and ever and anon her soul was sending up some short, and sweet ejaculations, with such zeal, and fervency of spirit, in words so full of divinity, and devotion, with such elevation of hands, and eyes, that she afforded hereby much comfort, and benefit to all that did visit her, or attend upon her. Add to these her 4. Faith. Which was firmly built upon the Rock Christ Jesus. Him she acknowledged to be her only, and all-sufficient Redeemer; and steadfastly relied upon his merits for salvation. And through him she made a sure peace with God, and gained a full assurance of salvation; as appeared by those words she spoke to a dear friend, one Mistress Reynolds. O daughter he is come, he is come. To which she replying. Who is come Madam? she answered in words to this purpose. The Spirit of comfort is come, and hath testified to my spirit that Christ Jesus is mine, and that through him heaven shall be mine hereafter. And hereupon, like the blessed virgin, Her soul did magnify the Lord, and her spirit rejoiced in God her Saviour. One thing more I desire to acquaint you with, which in my judgement was most remarkable, an argument that her soul was Angelized in her body, and emparifed there before it could get out to heaven. It was this. Upon the Sunday before her departure, towards the Evening of the day, her spirit fainted, and she fell into a swound (or it may be some heavenly rapture) in which for some space she continued; but breath being perceived to be in her, they who were about her did strive to revive her; and by God's blessing upon the means used by her learned Physician, she not only came to herself, but some reasonable strength, and vigour was added to her. And having first praised God, as her accustomed manner was upon every receipt of comfort from him, she desired that all her children might be brought to her, which done, like a most gracious Mother she blessed them all, saying. The God of Abraham, the God of Isaac, the God of jacob bless you, and bestow upon you, not greatness but goodness, not riches but righteousness, and the Graces of his holy Spirit, that every one of you may live in the fear of God, in the faith of Christ, in all duty and obedience to your father, and true love to one another all the days of your life. These, and many other gracious Exhortations she uttered to her children. And having given a holy and heavenly farewell to them, she commanded that all her servants might come before her. And to every one of them she uttered gracious words. Exhorting them to live godly, righteously, and soberly, and warning them particularly, to beware of those sins which she had observed them to be most addicted to. And having made an end of blessing her children, and servants, and taught them how to live, she then in a most gracious manner prepared herself to die. Spending the time that remained behind in fervent prayer to God, to enable her to resist the assaults of the Devil, and to endure the pangs of death, and that would send her a blessed departure, and a merciful admission of her soul into his heavenly Kingdom. At length feeling herself at the very gates of death, she desired a reverend Minister then with her, once again to pray for her. His prayer being ended, and her life almost ended too, she thus commended herself too God. The Grace of our Lord jesus Christ, the love of God, and the Communion of the Holy Ghost be with me to the end and in the end, Amen. And this prayer she repeated again and again, till her breath grew so short, that she was not able to repeat it any longer; and then she sealed up her prayer, and her life too with Amen. Ingeminating of it till her soul departed. A heavenly Conclusion of a holy life. Sic mihi contingat vivere, sicque mori: God grant my life, and my and my latter end may be like to hers. And he persuade all your hearts to a gracious Imitation of her. And so leaving her in happiness in Heaven, I desire you with fear, reverence, and attention to hearken to those instructions which by God's assistance I shall deliver to you from the words of Saint Paul, written as you have heard, Act 17.31. ACTS 17.31. Because he hath appointed a day in the which he will judge the world in righteousness, by the Man whom he hath ordained, whereof he hath given assurance unto all men in that he hath raised him from the dead. IT is most pious, and profitable counsel which the son of Sirach gives, Ecclesiasticus 7.36. Remember the last things, and thou shalt never do amiss. These last thus commended to our remembrance, and meditation are four. Death which is most certain. judgement which is most strict. Hell which is most fearful. Heaven which is most delightful. The daily meditation of these four last things, the Wise man presumes will breed in every one of us a due care so to live, that we may be blessed in Death, and after death may escape the severity of Judgement, the torments of Hell, and obtain the unspeakable joys and happiness of Heaven. Now this portion of Scripture which I have read unto you, contains in it the second of these four last things, namely, the day of Judgement. The serious meditation whereof is a powerful means to provoke us to timely, and true repentance. Sure I am, Saint Paul thought it so; and therefore he useth no other argument to turn the superstitious Athenians from their Idolatry, and to persuade them, and all men every where to repent, but only this. Because he hath appointed a day in the which he will judge the world in righteousness, by the Man whom he hath ordained, whereof he hath given assurance to all men in that he hath raised him from the dead. Which words being taken in the whole lump together may very fitly be called. God's Statute for general judgement by Christ the righteous judge. More particularly they offer to our consideration, these six points. 1. The certainty of the day of Judgement. [Because God hath appointed it] and what God hath decreed shall certainly be accomplished. 2. Who shall judge? [he will judge] which hath reference to God mentioned in the verse immediately foregoing. 3. Who shall be judged? [the world] which comprehends Angels in Heaven, Devils in Hell, Men, and unreasonable and Inanimate Creatures on earth. 4. How God will judge? [in righteousness] rewarding every man according to his works. 5. By whom God will judge? [by the man whom he hath ordained] that is by Jesus Christ. He is the Man ordained to be Judge of quick, and dead. Acts 10.42. 6. The warrant to assure us that Christ shall judge the world. [whereof he hath given assurance unto all men, in that he hath raised him from the dead.] Thus within the narrow Compass of this text we have a day for Judgement, a God to judge, a World to be judged, a righteous Sentence to be pronounced, Christ Jesus in Commission, and his Resurrection for our assurance. Of all which particulars in that order as I have ranked them, and as the Text offers them to our consideration. 1. The Certainty of the Day of Judgement. That there shall be a Day of Judgement, is a truth of infallible certainty. 1. Scripture teacheth it. 2. Conscience testifieth it. 3. Reason concludeth it. 4. Particular judgements premonstrate it. 1. Scripture plainly, and plentifully teaches it, in which we often meet with these, and the like say. God will bring every work to judgement, with every secret thing whether it be good, or whether it be evil. Eccles. 12.14. We must all appear before the judgement seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good, or bad. 2 Cor. 5.10. Add to these the Prophecy of Enoch, the seventh from Adam, recorded, judges 14.15. Behold the Lord cometh with ten thousands of his Saints, to execute judgement upon all. And in this the last Apostle agrees with the first Prophet. Behold (saith Saint john) he cometh with clouds, and every eye shall see him, Revel. 1.7. Many more texts might be alleged consonant to these, but your knowledge, and belief of this matter assures me that this labour would be superfluous. 2. Conscience testifies it. Yea also the conscience of the the vilest Atheist, it will be as a thousand witnesses to confirm it. How often are they filled with unspeakable horror, especially in death? and wherefore it is thus with them? because conscience tells that die they must, and after death must come to judgement. 3. Humane Reason enlightened by holy Scripture conceives, and concludes that there shall be a day of Judgement. Look abroad into the world and you shall see a wonderful confusion of things, a strange inequality of Divine dispensations. The wicked many times flourish, and enjoy great prosperity, when the righteous are afflicted, and endure great adversity. Now though some do from hence conclude, that there is no present providence, and shall be no future judgement; yet this confusion of things, and inequality of Divine dispensations is an argument sufficient in Saint Paul's Divinity, to prove a judgement to come. Hear what Saint Paul writes from Athens to his persecuted Thessalonians. Your persecutions and tribulations which you endure, is a manifest token (or an evident demonstration) of the righteous judgement of God, 2 Thess. 1.4, 5. And Solomon before him in his survey of vanities saith, I saw under the Sun the place of judgement, that wickedness was there, and the place of righteousness that iniquity was there, And what doth Solomon infer from hence? therefore no providence? therefore no judgement to come? No, but the plain contrary, I said in my heart God shall judge the righteous, and the wicked, for a time there is for every purpose, and for every work, Eccles. 3.16, 17. 4. Particular judgements which God inflicteth upon men in this life, do prove the universal. The drowning of the old world, the burning of Sodom, and Gomorrah, the plaguing of Egypt, the desolation of Jerusalem, and more particular judgements upon particular persons, all these are praeludia judicii universalis, forerunners, and foretellers of a general judgement. Some sins are punished here, that we might know that there is a Providence, and a Judge that takes notice of every sin; and some sins pass here unpunished, that we might expect a greater, and stricter judgement to come hereafter. Thus Scripture teacheth, Conscience testifieth, Reason concludeth, and present Judgements do demonstrate the truth of my propounded Doctrine, that there shall be a day of judgement. So I dismiss the first Point, and come to the second. 2. Who shall judge? He shall judge, saith the Text, where the word (He) hath relation to God mentioned in the foregoing verse, where the Apostle saith, God commandeth all men every where to repent, Because he hath appointed a day in which he will judge. So than you see. God shall judge. God essentially meant, concluding all the sacred Persons of the Deity. Father, Son, and holy Ghost. The whole Trinity shall concur in this work, being as the Schools say, Opus ad extra, an Externall work of the Godhead. And it is an Axiom in Divinity. Opera Trinitatis ad extra sunt indivisa. The external works of the Godhead, admit not of any division in the persons of the Deity. It is true, there be certain Internal works, which are incommunicably proper to every Person. It is incommunicably proper to the person of the Father, to have his being of himself. It is incommunicably proper to the Person of the Son, to be begotten of the Father. And it is incommunicably proper to the Person of the Holy Ghost, to proceed from the Father and the Son. But those works by which the invisible things of the Godhead are made manifest to the Creature, as Creation, Preservation, Redemption, and this of judgement are equally, and indifferently to be ascribed to the sacred three in one, and to God in all. Object. But it may be objected. That albeit in this place judgement be attributed essentially to God; yet in other places it is attributed personally, and respectively to Christ. The Father judgeth no man, but hath committed all judgement to the Son, Joh. 5.22. Again, sometimes this work of judging is appropriated to the Saints. Know ye not that the Saints shall judge the world? 1 Cor. 6.2. How shall these places be reconciled which affirm that God, and Christ, and the Saints shall Judge? Answ. This threefold doubt is easily dissolved by a threefold distinction. 1. God is said to Judge, because the Power and Right of judging belongeth to God only. 2. Christ is said to Judge, because God hath committed to him the Administration of Judgement. 3. Saints are said to Judge, because they shall approve and give attestation to the sentence which Christ shall pronounce of salvation to the godly; of damnation to the wicked. The Authority is Gods. The Execution is Christ's. The Approbation is the Saints. This distinction is sufficient to free the Scripture from the least contradiction, and the point from this objection. And now having cleared the point, that Almighty God only shall judge the world. I will confirm it by two reasons, drawn from two Attributes in God, proving him only fit to be the Judge of all the world. The first reason is drawn from God's Omniscience; the knowledge of the Lord like himself is Infinite, nothing can be hid from his sight: Heaven is not so high but he can reach it: Hell is not so deep, but he can search it: The Earth is not so wide, but he can span it: the Night is not so dark, but he can see it: the Chamber, the Bed, the Closet is not so close, but he, whose eyes are as flames of fire, can pierce it. Psal. 94.9. God planted the ear, needs therefore must he hear all our words. He form the eye, needs therefore must he see all our works. He made the Heart, Heb. 4.12. needs therefore must he know the thoughts, Psal. 94.11. and discern the intents of the Hearts of the sons of men. The Scripture is plain and plentiful in the proof of this. Lord thou knowest all things, saith Saint Peter, joh. 21.17. Again, Heb. 4.13. There is no creature that is not manifest in his sight, but all things are naked, and open. Open as an Anatomised body (for thence the Metaphor is drawn) where the bowels are laid open, and every nerve, and Muscle, and ligament, every Atom discovered, so as we may take a full view of it. Thus the most secret whispers, the most retired actions, the deepest and darkest thoughts, and intentions of all men are open and naked unto the eyes of him with whom we have to do. Rightly therefore is the Lord conceived under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to run, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to see. Because the eyes of the Lord run to and fro throughout the whole earth, 2 Chron. 16.9. to spy out all our ways, and to behold all our works. The second Reason is drawn from God's Omnipotence. As he is infinite in knowledge, so also he is infinite in power, and authority. Our God (saith David) is in Heaven, and doth whatsoever he will, Psal. 111.3. Again, Whatsoever pleased the Lord, that did he in heaven and in earth, and in the Sea, Psal. 135.6. God is supreme Head over all persons, and in all causes through his Dominion which is universal, Zach. 9.10. and everlasting, Dan. 7.14. Kings themselves though Gods on earth, yet are subject to the regiment and government of the King of heaven. He bindeth Kings in chains, and nobles in links of iron, Psal. 149.9. more plainly, Revel. 6.15, 16, 17. where Saint john showing the terror of the Lord at the last day, against the persecutors of the Saints, he saith. 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 free man, hid themselves in the dens and in the rocks of the mountains. And said to the rocks and to the mountains. Fall on us, and hid us from the face of him that sitteth upon 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? Nay, God is not only over all the Kings of the earth, but he is Potentate of Heaven and Hell too: He hath a commanding power over all: the Angels fear, the Devils tremble when they come to stand before God. Thus you have seen who shall judge, Almighty God; and the reasons why. 1. Because he only hath sufficient Knowledge to discern all sins. 2. Because he only hath sufficient Power to punish all sinners. The consideration whereof, me thinks, should deter the greatest persons from the least and most secret sins: because one day they must be arraigned before the judgement seat of that God; Quem latebit nil occultum: Qui relinquet nilinultum, from whom nothing can be concealed: by whom nothing shall be left unpunished. So much for the second point. I proceed to the third. 3. Who shall be judged? The world, saith my Text. World is a word of a large extent, of an universal signification. It comprehends 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Saint Paul speaks, Rom. 8.22. every creature. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Whatsoever is in the world as Saint john speaks, 1 joh. 2.16. Angels in Heaven, Devils in Hell, Men on Earth, with all unreasonable, and inanimate creatures whatsoever. All these, suo modo, after a sort, in some respect shall be subject to the judgement of the last day. 1. The glorious and blessed Angels of Heaven, they shall not only summon others, but they themselves shall be summoned by the voice of the Archangel Christ Jesus; if not to be judged, which some doubt; yet at least to write upon the Judge, for the declaration of his Majesty, the approbation of his Judgement, and the execution of his sentence. The Judge himself saith it. Matth. 25.31. When the Son of man shall come in his glory, all the holy Angels shall come with him. 2. The Devil, and all his Angels shall then be judged, as appears plainly, jude 6. The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great Day. That is those reprobate Angels which did voluntarily departed from that estate of holiness, and righteousness in which they were created, proudly leaviing the place of God's presence, and rebelliously departing from that office and calling, in which they ought for ever to be employed in glorifying God, are reserved by the everlasting Decree, and Almighty power of God under the darkness of God's implacable wrath, and their own accusing, condemning, and tormenting consciences unto the Judgement of the great Day, wherein they shall have their final doom; and the fullness, and extremity of torment, to which they were of old adjudged; shall be poured forth upon them. 3. All unreasonable, and inanimate creatures shall be after a sort judged at the last day, as is evidently proved, 2 Pet. 3.7. The Heavens, and the earth, and the things in them are reserved unto fire against the day of judgement. It is most probable, that by this fire all these creatures which are appointed for the necessities of this life, for the food, clothing, and other services of men shall be consumed; and man's necessity ceasing, and with it their use, and service, their being and substance shall for ever be abolished. But for the Heavens, and the Earth, their substance shall not be consumed, nor their being abolished; but only their fashion shall be changed, and their quality renewed. They shall be freed from that vanity, corruption, and servitude which the sin and service of Man hath made them subject to; and in a sort they shall be brought into the glorious, and immortal state of the sons of God. The heavens shall be decked, and adorned with Stars. The Moon shall shine like the Sun. The light of the Sun shall be sevenfold, Esay 30.26. The earth shall be replenished, and garnished with fruitful, and pleasant trees, plants, and flowers. Such a new Heaven, and a new Earth the Scripture promiseth, in which God will have a new Jerusalem, a glorious Church, and the time of their renovation will be at this day of Judgement. 4. Men shall be judged at the last day. And to them this word World hath special reference in this place: teaching us that all men without exception of any shall come to judgement. Though some escape man's judgement, yea Gods judgement too here; yet none shall escape the last udgement of the Lord. The Papists say that Christ's resurrection harrowed Hell. Limbus Patrum was then emptied. Surely Christ's coming to judgement shall harrow Heaven, and Hell too, for a while not a Saint shall be left in Heaven, nor a damned ghost be left in Hell, all shall be assembled before the Judge of all the world. The Scripture is not more plain or plentiful in any point than this. In which you shall meet often with these three distributions of men. Just and unjust, Great and small, Quick and dead. And these distinctions comprehend all men of all Nations. Ages, Estates, Qualifications, and Periods. Now the Scripture speaks expressly of these that they shall all be judged, Eccles. 3.17. Solomon saith. God shall judge the just, and the unjust, and Revel. 20.12. Saint john did see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Revelation. Great and small stand before God to be judged, and Acts 10.42. Saint Peter doth preach and testify that Christ was ordained of God to be judge of quick, and dead. This last distinction we find in the seventh Article of our Creed, where we are taught to believe that Christ shall come from Heaven to judge both the quick, and dead, that is all that shall be found dead to be revived, and quick to be changed at the coming of Jesus Christ to judgement. See further. Rom. 14.10. 2. Cor. 5.10. where S. Paul saith, We shall, We must all appear before the Judgement-seat of Christ. I shall not ned to say more in the Confirmation of this Truth. Only I will add a word or two to clear some few texts which at the first view seem to have a flat contradiction. One is, Psal. 1.5. The ungodly shall not stand in judgement: The Septuagint turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so many Latin fathers read it, non resurgent, shall not rise in judgement, a bad translation, it may be want of skill in the Hebrew made them to follow the Septuagint, who were Jews, amongst whom many held an heresy that the souls of sinners should perish with their bodies, which error receives not the least strength from these words of the Prophet David, wherein he means not that the wicked shall not come to be judged; but they shall not be acquitted in judgement, they shall be found guilty, and shall fall into eternal condemnation. Another Place is, joh. 3.18 He that believeth not is condemned already. Now if all unbelievers be condemned already, what need is there of any further judgement? To this I answer. It cannot be denied, that unbelievers are already condemned. 1. In God's eternal decree, who hath appointed them to condemnation. 2. In God's word which denounceth damnation to to all that believe not. 3. In their own Consciences which serve as a thousand witnesses to accuse them, as a Judge to condemn them, and as an executioner to torment them. But all this hinders not, but that they must appear before the judgement seat of the Lord that their sins may be openly manifested, their sentence publicly pronounced, for the fuller manifestation of God's justice to all the world. Another place is, joh. 5.24. He that believeth in God, shall not come into judgement. To this I answer; That in this place our Saviour by a Trope, putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Judgement for condemnation. And in all our English Bibles, even in the last, and best translation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it properly signifies judgement, yet it is rendered condemnation. Which though it be not a right translation, yet it is a true and sound Exposition, for the meaning of our Saviour is, that the faithful though they shall come to judgement, yet they shall never come into condemnation. They shall not come into the Judgement of damnation, but they shall come into the Judgement of eternal Absolution from their sins, and miseries. That which they have here in part, must then be perfected: that which they have here by faith, shall then be revealed, a final deliverance from the thraldom of this world, to the glorious liberty of the sons of God. And so much for the third point. I proceed to the fourth. 4. How God will judge. He will judge in righteousness, saith the Text. That is the Lords judicial proceeding at the last Day in judging some to the eternal & unutterable joys and glory of Heaven; and in dooming others to the easeless and remediless torments of Hell shall be most just, and righteous. Hence the Day of Judgement is called by Saint Paul, The day of the Revelation of the righteous judgement of God, Rom. 2.5. Now the justice, and righteousness of the Lords proceeding at the last Day, shall be declared to all the world two ways. 1. God will have no respect of persons, as Saint Paul saith, Rom. 2.11. That is, in the act of Judging, the Lord will not respect the outward quality, and condition of any, as Country, Sex, Wealth, Poverty, Age, Youth, Beauty, Deformity, Honour, Ignominy or any outward circumstance whatsoever; none of these things shall in the least wise move the Lord to reward, or punish. Esau's eldership shall not remove the Lords hate; nor jacobs' minority hinder the Lords love: saul's Sceptre shall not shelter him from God's wrath, nor David's sheephook hold him bacl from God's blessing: Lazarus his poverty shall not keep him out of Abraham's bosom, nor Dives his wealth free him from the place of torment: It shall be no impeachment to Cornelius that he was a Gentile, nor immunity to any that he was a Jew: But whosoever he be, Jew or Gentile, bond or free, poor or rich, male or female that feareth God, and worketh righteousness, he shall be accepted to salvation: and whosoever he be that feareth not God, and worketh unrighteousness, without partiality he shall be rejected to damnation. 2. God will reward every man according to his works, as Saint Paul saith, Rom. 2.6. Evil works are most certain evidences of infidelity; and good works are inseparable fruits, and infallible testimonies, and signs of saving faith: and therefore God, to declare himself a righteous Judge, will make our works the rule of his retribution. To every soul that doth evil, God will render indignation and wrath, tribulation and anguish for evermore: but to every soul that worketh good, God will render Glory, honour, peace, and eternal life, Rom. 2.7, 8, 9, 10. So just a retribution will the Lord at the last day render to every person, that all the world shall say, Just art thou, O Lord, and true, and righteous are thy judgements, Revel. 6. vers. 7. But here two Questions may very fitly be propounded. Quest. Whether good works are meritorious causes of salvation? because the Apostle saith, God will reward every man according to his works, and he saith it to this end, to declare the just and righteous judgement of the Lord at the last day. Sol. To which I answer, that the usual collection of the Papists from this, and the like places is; that therefore the good works of men justified, and in grace are meritorious causes of eternal life. But the judgement of our Church, and all other Reformed Churches is this; that however good works done in grace, are acceptable to God in Jesus Christ; and shall by him be rewarded; yet that acceptance, and reward is not deserved by our works, but is freely bestowed out of the grace, and mercy of God. And this determination we prove thus. 1. By Scripture, which most expressly teacheth every where, that eternal life is a free gift of God's mercy, not a reward due to man's merit. See these places, Rom. 6.23. and 11.5.6. Ephes. 2.8, 9 2 Tim. 1.9. Tit. 2.11. and 3.7. I might add more, but these are sufficient. 2. By Reason, which being enlightened by Scripture strongly argueth, and concludeth that good works are not, cannot be meritorious. 1. Because we are creatures, Psal. 100.3. 2. We are sinful creatures, jam. 3.2. 3. Our good works are not ours, but Gods, Phil. 2.13. 4. They are a due debt, not supererogated, Luc. 17.10. 5. They are stained with manifold and great imperfections, Gal. 5.17. 6. They are no way profitable, and beneficial to God, Psal. 16.2. Rom. 11.35.7. They are no way comparable to that glory, which hereafter shall be revealed, Rom. 8.18. 2 Cor. 4.17. Now these things considered, how shall we say that good works are, or can be meritorious, that is, such as by any value, or worth in them should bind God to give a reward to them? especially such a transcendent excellency, and weight of Glory, as is that of the kingdom of heaven? And who, but only they to whom the Lord hath sent strong delusions that they should believe a lie, doth not discover the absurdity of that collection, which the Papists do infer from our Apostles words? who saith not, that God will reward very man for his works, but according to his works: which phrase doth not intimate the cause why eternal life is given; but the qualification of the persons to whom eternal life is given: that they are such as by faith are united to Christ, and bring forth good works, the fruits and evidences of that faith, whereunto in the Covenant of Grace, God hath made the promise of Salvation. Wheresoever therefore in Scripture a reward is said to be rendered to good works of justice, as 2 Thes. 1.7. 2 Tim. 4.8. the Scripture hath relation to the merit of Christ, not to any desert of our own. Also, wheresoever mention is made of our worthiness, as 2 Thes. 1.5. Luc. 20.35. Apoc. 3.4. the Scripture means not that any are, or can be worthy by the merit, and dignity of their own works: but that they are worthy in Gods gracious acceptation through the worthiness of Jesus Christ imputed to them, and made theirs by a true, and lively faith. And so much for the first question. Quest. 2. If God reward every man according to his works, How can God be just in punishing for ever, those that sinned for a short time? To this I answer. 1. In the words of a learned, and judicious writer of our own. justum est ut reprobi nunquam careant supplicio, quia nunquam voluerunt carere peccato. Reprobates must justly suffer for ever, because they would never have ceased to sin, if they had lived for ever. 2. The greatness of a sin, must not be measured by the Time in which it was acted, but by the Person against whom it was committed. Now men sin against God, who is infinite; and therefore (justice requiring a portion between the offence, and the punishment) though sin be temporary, yet it is most just with God to punish it with eternal torments. And so much for the fourth point. I proceed to the fift By whom God will judge? By that Man whom he hath ordained, saith the Text. And this man can be no other but the Man Christ jesus. 1 Tim. 2.5. So Saint Peter preached, and Christ commanded him, and the rest of his Apostles to preach so, 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 respect be had to the power, and authority of Judging, then to judge us doth belong to the whole Trinity, and that equally, as I said before. But if respect be had to the Administration of Judgement, and the visible act of Judging, then to judge us doth belong to Christ only. For he only shall be seen to descend with a guard of Angels, to open the books of accounts, to examine the several causes, to pronounce the final sentence, and to execute the same by the happy admission of the Elect into the kingdom of Heaven prepared by the Father, and purchased by Christ to be the glorious, and eternal inheritance of the Saints; and by the heavy, and uncomfortable dismission of reprobates, into that Lake which burns with fire and brimstone, before the Throne of God for ever and ever. Thus you see Christ shall be the immediate manager, and administrator of judgement. The Scripture is plentiful in the proof of it. Wherein he is called the Wise Husbandman, that severeth the corn from the chaff, the Wheat from the Tares: the good Shepherd that divideth the Sheep from the Goats: the heavenly Bridegroom that separateth the Wise from the foolish virgins: the great Lord that committed sundry talents to his servants at their going, and called them to account how they had employed, and improved them at his return. More plainly, Act. 10.42. where he is called the judge of quick, and dead, and 1 Cor. 5.5. where the day of Judgement is called the day of the Lord jesus, and, 2 Cor. 5.10. where the seat of judgement is called the judgement seat of Christ, and Matth. 16.27. where Christ himself saith. The Son of man shall come in the glory of his Father, with his Angels: and then he shall reward every man according to his works. Now if you ask a reason, why the administration and Execution of Judgement is committed to Christ. I refer you to joh. 5.27. He hath given authority to him, that is, the Father hath given authority to Christ, to execute judgement, because he is the Son of Man. Here you see Christ's commission, to execute judgement, and the reason of it, because he is the Son of man. About these last words, I find some difference amongst expositors. Some will have these words read, with the words following, after this manner. Because he is the Son of man marvel not at this, for the time shall come when the dead shall hear the voice of the Son of God and shall come forth, etc. That is, if it seem wonderful or incredible to any that the Son of man, shall have such power to judge, you must consider that he is the Son of God also; and at the day of judgement he shall mightily declare his Godhead by the resurrection of the dead. Others read the words thus, in quantum, or secundum quod filius hominis est, that is, in respect of his Humanity, or as he is the son of man. And so make it a reason not of Christ's giving judgement, but of his receiving power to judge. For as Christ was the Son of God, power could not be given to him, for it was naturally, and essentially in himself; and as he was the Son of man he could not have power to execute judgement, until it was given him of the Father. Others understand this reason to be of the same force, with that Phil. 2.8, 9 He humbled himself and became obedient to the death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name. So here because the Son of God humbled himself so low to become the son of man, therefore God hath recompensed his infinite humility, with this infinite glory to be the Judge of all the world. Others interpret the words thus. That God hath given, to Christ power to execute judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by and according to his humanity. For the wisdom of God thought it meet, that men should be judged by man, that whilst wicked men tremble and are full of fear, horror and perplexity; the similitude of nature might make the elect full of joy, comfort and confidence. Now put all these readings together, they amount to this. That Christ Jesus, as he is the son of man in honour, and reward of his great humility, hath received from the Father this great authority, this glorious power in his humane Nature to execute judgement at the last Day. And so I come to the last point. The warrant to assure us that the World shall be judged by Christ. There is nothing more remote from the common sense, and apprehension of men, than the great works of Christ at the last Day, in raising the dead, and bringing them with all those that then remain alive to judgement. To Christians this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mystery; to Heathens it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incredible. And therefore to convince the infidelity of Heathens; and to confirm the faith of Christians, Saint Paul sends us in the end of the text to the resurrection of Christ. Whereby God hath given to all sufficientissimam fidem saith Cajetan, a most sufficient, certain and infallible assurance of these three things. 1. That the Dead shall be raised. 2. That they shall rise to be judged. 3. That they shall be judged by Christ. 1. That the Dead shall be raised. Christ's Resurrection is a pledge of ours. For if Christ be risen, then is our nature risen; and if our nature be risen, than our Persons may rise; nay shall rise at the last day, that is plain, 1 Cor. 15.52. The dead shall be raised incorruptible, and they shall be raised by the Power of Christ, that is proved, joh. 5.28, 29. The hour is coming in the which all that are in the graves shall hear his voice, and shall come forth. The same Power, by which Christ quickened his own dead body, shall quicken our dead bodies at the day of Judgement. 2. That they shall rise to be judged. Judgement is the end of Resurrection. So saith our Saviour, joh. 5.29. All that are in the graves shall come forth, they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation. And what Christ here saith, Saint john saw, though a thing to come, yet he saw it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Revelation, Apoc. 20.12. I saw the dead small and great stand before God, and the books were opened, and another book was opened which was the book of life; & the dead were judged out of those things which were written in those books according to their works. 3. That they shall be judged by Christ. His resurrection warrants that: for by this powerful and glorious act the Son of man, did mightily declare himself to be the Son of God. And being God and Man, the Holy Trinity ordained and decreed by him to Judge the world in righteousness. And thus much for the Exposition of my Text, and the Proof of those points which are contained in it. I come now to The Application of this Doctrine touching the last judgement, in a threefold use. 1. Of Terror to some. 2. Of Comfort to others. 3. Of Admonition to all. 1. This Doctrine of the last Judgement, serves for the Terror of all unbelievers, and ungodly livers. To such the Preaching, and expectation of Judgement is as the Hand which appeared to Belshazzar, writing upon the wall the period of his life and kingdom: or as the Hand which was sent to Ezekiel, which had a roll in it, written within and without full of lamentations, mourning, and woe: Ezek. 2.9, 10. Aristotle calls death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most fearful of all things. He would not have said so, had he known that after death comes judgement, Heb. 9.27. This exceeds that fare. That's but timendum, fearful; but this is tremendum, horrendum, terrible, dreadful, Dreadful in many respects. 1. 'tis dreadful in respect of the Preparation to Judgement; for the Trumpet shall sound, the Archangel shall cry, Surgite mortui, venite ad judicium, arise ye dead, and come to judgement. Then the graves shall open, the earth tremble, the Sear oar, the Stars fall, the powers of Heaven shake, the world burn, Hell smoke, and the Judge himself shall come in flames of fire to render vengeance. 2. 'tis dreadful, in respect of the strict and severe account the ungodly shall be called unto. For they must give account for their bodies which they have defiled; for their souls which they have neglected; for the creatures which they have abused; for the Sabbaths which they have polluted; for the Sacraments which they have profaned; for all the means of grace which they have despised; for their secret thoughts, idle words, and all evil deeds which they have ungodly committed. For all these they shall give account in so rigorous a manner, that no eye shall pity them, no tongue shall plead for them, no tears, no cries shall procure them the least mercy from their wrathful Judge. 3. But most dreadful it shall be, in respect of the direful sentence which shall be denounced against them. For Christ the righteous Judge will say to them. Depart from me ye cursed into everlasting fire prepared for the Devil and his angels, Matth. 29.41. A sentence full of woe and horror, what more woeful, more horrible, then to see so many admitted into the kingdom of God; and themselves separated from the place, and presence of God, & haled with ugly fiends into Hell, where the pains of the damned are unsufferable, but unavoidable; easeless, but endless and remediless? Dolour si longus, levis; si gravis, brevis, Pain is lightly, light, if long; short, if great; 'tis so here; but this rule doth not hold in Hell. There is Darkness that ends not, gnashing of teeth that ceaseth not, bonds that break not, worms that die not, fire that never shall be extinguished. Damned souls shall howl, but none shall hear; roar but none shall help; look round about, but see no means of comfort, nothing but that which helps to increase their torments, which shall have neither ease nor end. Oh the fearful case of all ungodly persons at the day of judgement! what aching of Heart, what anguish of Mind, what horror of Conscience, what wring of hands, what knocking of breasts, what cries filling Heaven, Earth and Hell shall be heard amongst the wicked upon this day of vengeance. 2. This Doctrine of the last Judgement, ministers matter of much comfort, and rejoicing to all such as are true believers, and do lead a godly life. To them the day of Judgement will be a joyful, comfortable, and most blessed day in many respects. It will be a day 1. Of their restauration, and perfect freedom from all infirmities, and imperfections. 2. Of full redemption from all miseries and calamities. 3. Of final deliverance from all sins & corruptions. 4. Of glorious Coronation, when Palms of victory shall be put into their hands, and upon their heads shall be set a Crown of incorruptible glory. Oh what a joy, and comfort will it be to see the holy Patriarches, Priests, Prophets, Apostles, Martyrs, Confessors, and all the rest of the crowned, and triumphant Saints gathered into one company, and standing at the right hand of Christ! How will the faithful be ravished to see Christ their Brother, their Advocate, their Head, their Husband, their Redeemer to sit in the Seat of Judgement. But especially, to hear him from thence to pronounce to them this blissful sentence. Come ye blessed of my Father, inherit a kingdom prepared for you from the foundation of the world, Matth. 25.43. thus joyful, comfortable, and glorious will the day of Judgement be, to all such as live in the fear of God, and the faith of Jesus Christ. Which considered, I cannot but think it a strange infirmity of the Church in the days of Tertullian, when they usually prayed pro mora finis: For the protraction and delay of the last end. Rather let all the godly pray with the Spouse in the end of the Canticles; Make hast my beloved, and as Saint john did in the close of his Revelation, Come Lord jesus. For when Christ comes, he comes to free us from all infirmities, to redeem us from all miseries, to deliver us from all sins, and in full and perfect manner to endow us with Heaven, and with all Happiness. 3. This Doctrine of the last Judgement, serves for the Admonition of us all. To warn us while God doth afford us time & means to take such a course that we may gain the favour of the Judge, & escape the severity of the last judgement. And to this end with diligence, and good conscience put in practice these six duties. 1. Be thine own accuser, in the free confession of thy sins to God; Considering what St. john saith. If we confess our sins, God is just, and faithful to forgive us our sins, and to cleanse us from all unrighteousness, 1 joh. 1.9. 2. Be thine own Judge, and that in the strictest censure and severest condemnation of thyself. Considering what Saint Paul saith. If we would judge ourselves we should not be judged, 1 Cor. 11.31. 3. Pray earnestly unto God for pardon. Considering that so long as the day of Grace lasteth, mercy may be found if we will but seek it. 4. Beware of Judging the Persons, and Actions of thy brethren. When a man doth well, do not judge ill; when he doth ill, do not make it worse; when his speeches or actions are doubtful, take nothing in the worst sense, considering what our Saviour saith, judge not and ye shall not be judged, Matth. 7.1. 5. Labour to get a lively faith in Christ Jesus, & rely wholly upon his merits for salvation. Considering what Christ saith. He that believeth hath everlasting life, and shall not come into condemnation, john 5.24. 6. Endeavour to keep a good conscience in all things, void of offence before God, and all men: considering what the Prophet David saith. Mark the upright man and behold the just, for the last end of that man is peace, Psal. 37.37. And now to wind up all in a word. If we be mindful of these important directions. If we confess our sins freely, condemn ourselves severely, pray for pardon earnestly, judge our brethren charitably, believe in Jesus Christ steadfastly, and sincerely desire and endeavour to lead a godly, righteous and sober life, than we shall find Christ not a severe Judge to condemn us, but a merciful Redeemer to absolve, and save us in that day on which God hath ordained him to Judge the world in righteousness. And now that our hearts may be so full of graces, and our lives so full of good works, that we may have in the end of our life, a comfortable death; and in the end of the World a glorious resurrection to a blessed immortality, let us all join together in faithful and servant Prayer. O Most glorious, and most gracious Lord God, who hast taught us to know, and believe that there shall be a day of judgement, on which we and all the world shall stand before the Tribunal Seat of Christ, to render an account of all things done in the flesh, whether good or evil; and to receive a just reward according to our works. We most humbly beseech thee to teach us to make a right and religious use of this faith and knowledge. Oh let these last things be ever in our Meditation, and so sanctify to us the remembrance thereof, that it may be a Bridle to restrain us from all sin and wickedness; and a Spur to provoke us powerfully, and effectually to unreined repentance for all our sins, to constant patience in all our sufferings, to a steadfast faith in jesus Christ, and to a true fear of thee in all our thoughts, words and actions throughout the whole course of our conversation▪ That so at whatsoever watch of the night, or hour of the day Christ shall come to judgement, he may find us watching for him, walking with him, worthy to stand before him, and to enter with him into that kingdom, wherein thou dwellest, and the righteous only shall dwell with thee in unutterable joy, and glory for evermore. This Grace here, this Glory hereafter, Lord grant unto us all, for his sake who is the Son of thy Love, the Mediator of thy chosen, jesus Christ. To whom with thee O Father, and the Spirit of Comfort, be ascribed by us, and all the world, Kingdom, Power and Glory, now and for evermore. Amen. FINIS.