Die Mercurii 31. Decemb. 1645. ORdered by the Commons assembled in Parliament, That Mr. Wheeler, and Mr. Hill, do give thanks from this House to Mr. Strong, for the great pains he took in the Sermon he preached this day, at the entreaty of this House, at S. Margaret's Westminster, (it being the day of public humiliation) and to desire him to print his Sermon. And it is Ordered, that none shall presume to print his Sermon, not being authorised under his hand writing. H. Elsing Cler. Parl. D. Com. I do appoint john Benson and john Saywell Stationers, to print my Sermon. W. STRONG. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The day of Revelation of the righteous judgement of GOD. DELIVERED IN A SERMON PREACHED TO THE HONOURABLE House of COMMONS, at Margaret's Westminster, at their late solemn Fast, December 31. 1645. BY WILLIAM STRONG, sometime Fellow of Katherine Hall in Cambridge; now Minister of More-Crichel in Dorcetshire. jude 14.15. Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. Bern. in Ep. ad Rom. Mona. Veniet (inquam) veniet dies judicii ubi plus valebunt pura corda, quam astuta verba, & conscientia bona, quam marsupia plenae. Printed at London by T. H. and are to be sold by I. Benson, at his shop in Dunstant Churchyard, and I. Saywell, at his shop in little Britain, at the sign of the Star. 1645. TO THE HONOURABLE, THE House of COMMONS, Assembled in PARLIAMENT. WHen I first heard that I was designed unto this solemn service, I could not entertain the motion without fear, and many misgiving thoughts, both of mine own unworthiness of so great an honour, and unfitness for so public a work, being both by parts and place, rather destined to privacy and obscurity. But, your command put me upon it, and some experience that I have had of God in other kinds did strengthen me in it, who doth not usually deny unto his, an assistance proportionable to the service which he employs them in. Your diligent attention, and gracious acceptation of these my mean endeavours, manifested not only in the thanks returned, but also in an extraordinary favour, and undeserved honour the same day conferred, is ground enough of dedicating these my first frutis' unto you with all thankfulness, and of taking it both as matter of encouragement, and also as matter of engagement, so far as there may be any possibility of service unto you, in so low a sphere as mine; unto whose service, I call God to witness in that day of Revelation, as far as I know mine own heart or ways, I have been from the beginning devoted, in this great Cause of God and his Church. I hope nothing will be found in this Discourse upon its review, that will be offensive to any, because, I hope none will be offended at truth; but, if every thing be not so proper●y and clearly expressed as it ought to be; I humbly beg this further favour, sc. a favourable and candid interpretation, professing myself to be far from the study of parties, in any thing that is here represented to your view, and the worlds. The subject, I know, you cannot but judge necessary, whether you consider yourselves as men, or Magistrates. And that of Solomon, sc. Remember, for all this God will bring thee to judgement: A more weighty admonition then that of the Roman Monitour to the Triumpher, Tertul. Apol. cap 33. Suggeritur ei à tergo. Respice post te, & hominem memento te. It's reported of Zeuxes that famous Painter, being asked why he was so exact in all things, and did them tam lento penicillo; Drexell. de aternitate. his answer was. Diu pingo, quia aeternitati pingo. Had we this consideration always before our eyes, and did live under the command of it; that what ever we do hath influence into eternity, stands upon an eternal record, and shall be brought forth to an account in the dreadful day of the Lord, it would make us act and walk with much more exactness than we do. Assuredly (Right honourable) when a man upon his deathbed, shall begin to look over to the shore of another world, and all his former comforts, honours, pleasures shall leave him, as a brook that passeth by, and his soul shall have the dreadful thoughts of judgement to conflict with, it must needs fill him with horror and amazement, who hath not a judgement of absolution passed in his own heart by the blood of sprinkling before. And that prayer which is recorded of Lipsius at his death will be ours, B●rn. super qui●●●a. bitat, etc. Se●. 8. Adsis Domine famulo tuo cum tota aeternitate decertanti. How dreadful must it needs be, judicandum astare illi tam terrifico tribunali, & incertam adhuc expectare sententiam? With these thoughts, I humbly desire you to attend your great works; with these debate, and with these judge: And it shall be my daily prayer that God will use you, honour you, and when any of you shall be gathered to your Fathers, bind up your souls in the bundle of life, because you have done good towards God, and towards his house, and when you shall awake out of the grave, may find mercy with the Lord in that day; and that all the service you do towards this shattered kingdom may be fruit abounding to your account. Your thankful, and who desires to be your faithful servant in the Gospel, W. STRONG. A SERMON Preached before the Honourable House of COMMONS, in Margaret's Church Westminster, the 31. of December, 1645. being the day of Public Humiliation and Fasting. 2 COR, 5.10. We must all appear, etc. MY purpose is not to engage myself or weary this Honourable Assembly with any of the busy and perplex controversies about Church-government on foot among us; wherein it's not easy for a man not biased to satisfy either his own Conscience or his Auditory: ● Tim. 6.4. ●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: circa questiones La●g●●●. Questions they are which if mwn once dote upon them, or be sick of them, will occasion envy, strife, rail, evil surmisings and perverse dispute: Concerning which, Luther's advice to a Synod of Divines assembled at No●imberg and engaged in a hot contention, is not to be despised. Meum confilium fuerit cum nullum sit Ecclesiae periculum, ut hanc causam sinatis vel ad tempus sopitam (utinam extinctam) jacere. However I conceive it most unfit at this time 1 for, to turn a day of humiliation into a day of disputation; and that which should be a day of reconciliation with God, to make it a day of division among ourselves; and by the performance of a present duty to engage a man's self (as some have done) in a future and may be fruitless Controversy; I fear would be judged by the Lord fasting for strife. I shall only crave leave to present my thoughts to you out of Rev. 15.2.3. and so pass to the Text. Mr Marshal's Serm. in ●x. The Doctrine and Ordinances of the Reformed Churches coming out of Popery are said to be [a sea of glass mingled with fire.] If glass, they are not Crystal, as those in the Primitive times were chap. 4.6. yet not [as the blood of a dead man] as those under Popery cap. 16.3. And this sea is mingled with fire, Absum●s à Chrystall●●a puritate, quam deb●ret: ga●dea●us tamen hoc quo fruim●r bon●, c●ntendentes à De●ut ad●ciat quoth deist: Brightm, in loc. of persecution from without, and of contention from within: yet it is the duty of them that have gotten victory over the beast to stand upon this sea, make use of these Ordinances, and rejoice in them, with the harps of God in their hand. I should be glad if our glass were Crystal: I bless God our sea runs not blood; and I shall earnestly beg of God to quench this fire: yet I hope it shall never so far scorch me as to cause me not to bless God for what we have already attained; though we cannot say that we have attained: I would praise God at the foot, if I cannot get to the height of Zion, and comfort myself in those purest times, jer. 31.12. when new jerusalem shall come down from God out of heaven, and a pure river of water clear as Crystal shall proceed out of the throne of God and of the Lamb, cap. 22.1.2. But I wave these things at present, and come to the Text, which I conceive more suitable to the time. The main business of this day is humiliation, which is so charged upon us; Leu. 2● 2●. that the soul that is not afflicted this day shall be cut off from among the people. Now a man cannot humble himself but he must also judge himself: which a man will never do aright unless he set himself before God sitting upon his Throne of judgement: That as he sits with you in your judgement (for he judgeth in the assembly of the Gods) so you shall stand before him in his judgement also; Ps. 82 ●. Eccles 58. for there is an higher than the highest; before whom you that now judge others shall be judged yourselves; which is necessary for you in authority to have always before your eyes, but specially upon this day of your solemn humiliation. In the words read to you are these 6 branches. 1. jesus Christ shall judge the world: The Kingdom ever since the fall hath been in the hand of Christ as Mediator, Io. 5.22. Heb. 1.3. the Father hath commined all judgement to the Son; that as he bears up all things by the word of his power; so he might also rule all things by the same word: And the last act of his Kingly office shall be to judge the world, to settle the eternal estates of men and Angels, and then he shall give up his Kingdom to the Father, that God may be all in all. Nemo tam magnus qui effigial a●● tam pusillas qui excludatur. 2. All men shall be judged; all that were, are, or shall be, the dead both small and great; all, with a particular application. we all, we with the rest shall stand up in our lot at that day. I who speak, and you that hear; you that now judge, and they also that are judged, no man so great that shall escape it, or so small that shall be overpassed in that day. 3. All shall so appear as to be made manifest in that day: Altius spectaris Taul●●, me● ju●●ciase nos in lucem pro●●tu●o●. Cal. Estius. so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 points us to; which though some Interpreters render apparere and astare and make it all one with that Rom. 14.10. we shall all stand before the judgement seat of Christ: yet some conceive, and that justly, that the Apostle had a farther intention in using this word, sc. that all shall so stand as that they shall be laid open and made fully manifest in that day: and so in the next verse the same word is twice rendered by our own Translators, We are made manifest unto God, and I hope we are also made manifest unto your consciences. Rom. 24 12. 4. The end of this manifestation; is that every man may give an account and receive a reward. Every man shall give an account of himself to God. Every man shall receive according to what he hath done whether good or bad. Now men and Angels were not able to take the accounts of one man; there be so many additions and deductions and defalcations in them. Such an evil done, and so much ungodliness in the committing of it, so much lewdness in your filthiness. Such a good duty done, but with so much self love and self ends. Such a service the act was but small indeed, as the widow's mite, but with so much love to God, so much singleness of heart, etc. this would pose the wisdom of men and Angels. But Jesus Christ shall give every man his debentur at last, how much glory is due or how much wrath, and he will balance the Accounts of the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. The things to be accounted for in that day are the things done in the body, and none else, for so much in the original the words import. Man is considered either in statu conjuncto, as the soul acts in the body, or in statu separato, as it acts apart from the body. After death the soul lives and acts; the law of God is eternal, and the creature is bound to it jure creationis, which is an eternal obligation: 2●. q. 13 4. Abinitio peccat diabolus, quasi semper in acts peccati p●rsev●re● idem qu●●st de cat●●● da●●a 〈◊〉; damna●i indes●●e●tur p●●ca●t. Molina p. 1 q 64 2.2 disp. 2. Capel. de tentat. p. 146. and therefore Aquin. saith truly, Damnati blasphemant Deum & in hoc peccant: yet the Schoolmen generally conclude that the demerit of sin ceaseth after this life, because then there would be processus in infinitum in the intention of torment, which the creature could not bear. Therefore sins on earth demerit, but sins in hell do not, because the soul is in actual possession of eternal torment rather; In beatis bona non sunt meritoria; sed pertinentia ad eorum beatitudinis pr●mium: Et similiter mala in damnatis non sun● demeritoria sed pertinent ad damnationis paenam. Aquin 22. q. 13. ●4. ad. 2. Supplem. tert 〈◊〉 partis. q 98.2.6. as in heaven the souls of the Saints being in possession of glory, their obedience is part of their reward; so in hell their sin, is a great part of their torment, the demerit of sin, being limited by God to the time of this life; the judgement of Christ shall proceed only concerning the things done in the body whether good or bad. Lastly, the inference of the Apostle upon the consideration of his appearing in the first particle of the text, which is set down v. 9 We labour whether present or absent to be accepted of him. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to labour, not only with the lifting up of the hand but the heart also; so to make a thing matter of duty, as also to esteem it matter of glory; so a man's labour that it shall be always a man's honour: we ambitiously labour, whether in this life present in the body, or after this life, when we shall lay down our bodies to be accepted before him: Habet & sapientia sui generis superbiam. I shall only pitch upon the third, sc. the manifestation in that day, which I shall present to you in this short Observation: Doct. There shall be at the day of judgement a clear and full manifestation of every man, what manner of man he is. The Apostle calls it for this cause a day of revelation: Rom. 25. ● Cor. 4.5. And that when the Lord comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he will enlighten the hidden things of darkness, etc. Now there is many a grave that appears n●t▪ many a wolf in sheep's clothing, and men have their cloaks of covetousness and dishonesty: But then the graves shall be opened, the wolf uncased, the cloaks plucked off before men and Angels. Now things hid as colours in the dark; but when the light comes they will appear: and this seems to be the great work of this great and terrible day of the Lord. In the opening of this truth, it will be necessary to inquire into these three things: 1. What shall be manifested? 2. How can such a manifestation be? 3. Why will the Lord have every man laid open in that day? 1. What shall be manifested in that day? The Text saith, we all; and that not in a crowd and in the general judgement to receive a general sentence; Rom. 14.12. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every particular person shall give a particular account of himself, and receive a particular sentence concerning himself at that day. But more particularly in every man there are three things to be distinctly considered: 1. His state. 2. His heart. 3. His life: and in the discovery of the man all these shall be made manifest in that day. 1. men's states shall then be made manifest in two things. 1. What they are? 2. Upon what grounds they are built? 1. What men's estates are? There are two Covenants that God hath made with man under two common heads, public persons, the first with the first Adam and all in him; the second with the second Adam and all in him; therefore the Lord looks upon the world as if there were but two men in it, the first man was of the earth earthy, 1 Cor. 15 47. & the second man the Lord from heaven heavenly. These two Covenants are the two mothers, Gal. 4.24. and the condition and state of the Son is according to the condition of the Mother, partus sequitar ventrem: therefore in conversion there is required a double change; moral, which is the change of a man's Covenant. 2. Physical, the change of a man's image. So that as a man's Covenant is, such is his state; if under the first Covenant, he is in a state of nature, a state of sin, of bondage and of death: if under the second Covenant, a state of grace, of liberty and of life, because no longer a son of the bond woman, but of the free. Now as it is an act of sovereignty in God, to appoint every creature to their ends and eternal estates, whether vessels to honour or dishonour; So it is also in Christ an act of Sovereignty to judge of their estates and to discover them what they are: men in their judgements can look no further than the action, and as it discovers the heart; but to judge of men's eternal estates is a secret which the Lord hath reserved as a royalty to himself. And at the last day this seems to be the great business that shall be done; the discovery of men's estates what they are. Here wise and foolish virgins live together, Matth. 25. and together go forth to meet the bridegroom with oil in their lamps and seem all to be wise alike; but there will be made manifest who is wise and who is foolish. Here the tares and wheat grow together in the same field: sheep and goats feed together in the same pasture, but then comes the harvest and the time of separation at that day: when the goats shall be set by themselves, and the ●ares bound up in bundles by themselves to burn, Ps. 125.5. At that day he will sort the world and lead every man forth with those of his own kind: though in this world they be all mixed one with another. 2. Upon what grounds men do build their estates. Christ, Matth. 7. tells us, that every man is a builder, and his hope and confidence of the goodness of his condition is his house, Job 8.15. the hope of hypocrites shall be as the spider's web; be shall lean upon his house, but it shall not stand; be shall hold it f●st, but it shall not endure. One builds his hope only upon the self flattery of his own heart, and saith, I shall have peace, Deut. 29.19. Another upon outward blessings, and Gods prospering him in things of this life, therefore while be lives he blesseth his soul. Psal 49. 1●. Another upon an outward profession of Religion, a form of duties, oil in his vessels to make a blaze before men, and to these men cleave; this house they hold fast, and that with all their * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fi●miter apprehe●dere mordi●us tenere. might; for, if men will hold fast a corrupt opinion, and a sinful practice as they do, how much more will they a corrupt estate; this is the general delusion of the world, Videas ●os tenentes tenere, ●es ulla ratione discrere quod primum occurr●●t manibus, licet tale sit ●●iquod quod own no prodesse non possit, Bern. De adventu Domini. Serm. 1. Sic pereunt miseri dum peritura sectantes mittunt solida. But in that day these grounds shall be discovered, there shall be manifested who do build upon the Rock, and who upon the sand; who upon Christ alone, received aright in a work of faith, and who upon outward blessings; a form of godliness, some common work of the Spirit, a vain hope of mercy, a general notion of the death of Christ for sinners, and hope of a late repentance, etc. 2. men's hearts shall be made manifest, 1 Cor. 4.5. He will make manifest the counsels of the heart, and herein these three things, 1. Principles. 2. Projects. 3. Ends. 1. All the principles, which are the grounds of men's actions, and by which they are acted in their whole course. Ephes. 4.18. the Apostle speaks of the vanity of the mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Est habitus principiorum, those principles, according to which men discourse, and are as the great wheels that act them, and yet seldom or never come into thought, the depth of a man's uncleanness, and the height of his holiness lies in these. What is the cause of all the wickedness in men's lives? they are corrupt, and become abominable; the principle is, they say in their heart there is no God, Psal. 14.1. What is the cause of all the covetousness among men and oppression, grinding the faces of the poor, and treading down others that we may be exalted? the principle is, Psal. 49.11. Their inward thought is, their houses shall continue for ever. How can men be so cheerful in an evil estate, a rotten and false peace? It is because they say, I shall have peace, though I walk on in the ways of my heart, adding drunkenness to thirst, Deut. 29.19. And what is the ground of all the secret ways of sinning that be in the world? They say, the Lord sees not, he hath forsaken the earth, Ezek 8.12. So that whatever sinfulness is in the action, there is much more in the principle from whence it flows. To instance in some principles, which if they be engrafted, will raise a man to a great height of holiness, and the contrary, to a great height of wickedness. 1. Communion with God is the only happiness of the creature, and conformity to God, the greatest beauty of the creature: and therefore such a man saith, Whom have I in heaven but thee? My soul is athirst for God, even for the living God. Another saith, there is no happiness in communion with God, and therefore, if he may enjoy the creature, and the incomes thereof, he can live without God in the world; forget God days without number, and say to the Almighty, depart from us, we desire not the knowledge of thy ways. 2. It's better to suffer then to sin: therefore Moses did choose rather to suffer affliction with the people of God, then enjoy the pleasures of sin for a season, Heb. 11.25. Another man saith, better sin than suffer, and therefore he chooseth iniquity rather than affliction, Job 16.22. 3. Work is better than wages: opportunity of service the greatest mercy in this life; 2 Tim 2. 2●. the more useful any man is, the more honourable. Another faith, the honour lies in the wages, and not in the work, therefore let me have as much wages as you will, and as little work, Isaiah 45.10, 11. They are greedy dogs, that can never have enough, and ye● sleep, and delight in sleeping. 4. Piety is the only policy: All wisdom without it, is but the subtlety of the Serpent. Another man makes his policy to be the rule to form his piety by; for, his God is his belly, Rom. 16.18. therefore in all things concerning Religion, his first consultation is with flesh and blood: As the King of Navarre told Beza, concerning his favour to the Protestants, that he would launch out no farther into this Sea, than he might know how to put into a safe harbour, if a tempest should arise; no farther engage than he might make an honourable retreat, etc. And this making Policy the rule of piety, Luther feared would undo the Reformed Churches, as appears by a Prophecy of his found in his study after his a Nostri cum à legibus Papae liberi sint; etiam à lege D●● liberi esse volunt, nihil n●si politica sequi; sed sio, ut sub illis quoque Prolibito sint. In Calce T●mi. 1. death. 5. A good conscience is better than à good name, or a good estate; therefore such a man, saith job 27.6. My heart shall not reproach b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non prob●●s affici●t Arias Mont. Non exprobrabit. Shindler. Mal● famam boni vi●i perd●re quam conscientjam. Sen. me for my days; the world may, and mine enemy may, but I can better bear the scorns and contumelies of any of these, than I can the upbraid of mine own spirit. Another man saith, preserve thy estate, and save thy credit, whatever becomes of thy conscience, this is the one necessary thing. 6. He that walks plainly, walks safely: He that doth the truth cometh to the light, John 3.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Philosopher, to lurk is a token of a low and a guilty spirit. Another saith, there is no safety without policy, and therefore, though things may be attained in the plain road way, yet he must accomplish it by a design, or it will do him no good; for he says, Stolen waters are sweet, and bread gotten by deceit is pleasant. It's a hard matter to find any where a well principled Christian, that hath these engrafted, and walks under the command of them. Now, the more holy any man is, the higher his principles are; and the more wicked any man is, the worse and the more devilish are his principles: these shall all be made manifest in that day, by what principles men have been acted in their whole course. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possessiones cordis ●e●. Montan. job 17. 1●. 2. All the projects, promises and purposes of the heart, called the possessions of the heart, because by them the heart possesseth the things before hand. These projects many of them are never brought forth into action, but are blasted in the bud, whither in the blade, as Esau's project was, the days of mourning for my father are at hand, and then I will stay my brother jacob, Gen. 27.41. and theirs Jam. 4.13. We will go to such a City and buy and sell and get gain, and yet know not what shall be on the morrow, Hos. 7.4. jeroboam in establishing an Idolatrous worship, (that by it he might establish the Kingdom on his family) his desires and purposes, were as hot as an oven; but the people were not as yet prepared, wholly to desert the worship of God at Jerusalem; and therefore seeing the people to be a lump fit for any leven; he sends forth some to leven them first, and he like the baker did cease from raising till the whole were leavened. * Tarno. in loc. There is a great deal of plotted wickedness in the world; much of it hath been of late years by an extraordinary hand discovered: I wish it were with a thankful heart (for a memorial to this Nation) recorded. And there is ground enough to fear, that all the vipers have not as yet eaten themselves out of our bowels; but that there are as yet fine designs undetected, though I hope they that travel with mischief will bring forth a lie. But in that day all these projects of the heart shall be opened: who do plot to exalt God, and who to set up themselves; who to publish the truth of God, and who to draw disciples after them, that they may glory in their flesh, who to discharge their consciences, who to maintain their party, etc. 3. The ends and intents of the heart shall be made manifest in that day. Grace is properly the change of a man's utmost ends; and this is to have a single eye, Matth. 6.22. sin advanceth itself, as the chief good and utmost end, Hos. 10.1. Israel an empty vine he brings forth fruit to himself: grace exalts God as the chief good and utmost end; brings forth fruit to God, Rom. 7.4. None of us lives to himself, no man dies to himself; God is his utmost end in life and death. Rom. 14 7. Now all these ends of the heart, ultimate, and intermediate, shall all be discovered in that day: and here it will be necessary to consider these three things. 1. That in obedience it is not enough to do Gods work, but you must aim at God's ends. The Pharisees in fasting, prayers, alms, did the duty God required; but the end being self, made the work their own. He that will be a servant unto God, must be wholly to him. As the Philosopher describes a servant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. God's eye in all your works is chief upon your ends, 2 King. 5.26. Is this a time to receive money, to receive garments, and olive yards and vineyards, and sheep and oxen, and men servants and maid servants, etc. The Lord speaks according to the intent of his Spirit in the action; when men make authority and places of justice, profession of Religion, pretence of tenderness of conscience, etc. to become subordinate to self ends; the Lords eye is upon it, and abhors them. 3. A man may by his end destroy that, which he doth by his action most pretend to build; and by his end he may establish that, which by his act he seems to endeavour to destroy: jehu in his act seemed a great reformer, but though he proved Ahabs' executioner, yet by reason of his corrupt end, in his Idolatry he proved his successor. A man may love the tyranny when he hates the tyrant: oppose the oppressor and yet love the oppression: A man may endeavour to cast out Episcopacy, root and branch, and yet love pre-eminence, desire priority, and affect to be called Rabbi. Look therefore to your ends, for its easier for a man to deny himself in acts then in ends; self ends are part of the old man, which is last put off: These shall all be discovered in that day, for the day shall declare them. 3. men's lives also shall be made manifest in that day: wherein I shall speak only of these three things: 1. All men's duties with their several failings. 2. All their sins with their sins with their several aggravations. 3. All their talents with their improvements. 1. All your dute is: Ecclus 12.14. Phil. 4 17. for he will bring every work to judgement with every secret thing whether good or evil. If a man do but give an alms in uprightness of heart, it will be fruit which shall abound to his account. Then will be manifested in hearing: what you went forth to see, a man clothed in soft raiment: Matth. 11.7.8. how many Sermons you have heard for no other end then children turn over books, to behold the gayes in them: when you went to hear men, and when to hear him that speaks from heaven; Heb. 12.25. when you did in heating stoop to the Majesty of God, and when to the authority of a man; when you did receive the truth only in the light, and when also in the love of it. So for fasting, God will then say when you fasted, did you at all fast to me, Zach 7 5. even to me? you rend your garments indeed, but not your hearts, you have been much in outward humiliation, but your souls are lifted up in you: or you rest in humiliation without reformation, or if reformation, yet merely Ecclesiastical, and not personal. Is not this the fast that I have chosen to lose the bands of wickedness, to untie the heavy burdens, to let the oppressed go free, and that you break every yoke? Esay 58 6. So in all other religious duties, than the Lord will say to men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have not found your works full before me, Rev. 3.2. I have indeed seen a great outside, but there was an emptiness within, it was not filled up with the exercise of graces, and holy affections, answerable to the great show that was made without, etc. Male in no● murmur ●ominum quam in Deum: bonum est ●●hi si Deus dignetur me ●●i pro cl●peo Ber. de consider. 2. All Sins with their several aggravations: 1. Of omission or commission. 1 Omission, Matth. 25.42 I was hungry and ye gave me no meat. Such a time you had a price in your hand to get wisdom, but you had no heart to it: you had an opportunity to appear for God, to justify wisdom, and you did decline it, and let the reproaches fall upon God and Religion, so you might be free: you had power in your hand to have executed justice, and to have delivered the oppressed out of the hand of him that spoiled him: Hab. 1.13. but you were not valiant for the truth upon earth, but suffered men to be as the fishes of the sea that have no King ●ver them; but the great ones prey upon the little ones without control. 2. Of commission, and these either gross or secret. 1. Gross and open fins; lasciviousness, lusts, excess of wine, revel ngs, banquet and abominable Idolatry of which men shall give an account to him who is ready to judge quick and dead, 1 Pet. 4.4.5. 2. Secret sins, he will bring every work to judgement with every secret thing, Eccles. 10.14. 3. Sins of youth or age, Eccles. 11.9. Rejoice oh young man in thy youth, and let thy heart cheer thee and walk in the way of thy heart: but remember for all this God will bring thee to judgement. 4. Sins of words or deeds; for of every idle word that men shall speak they shall give an account thereof in the day of judgement Matth. 12.36. 5. Of all these with their several aggravations; for Judas 15. the Lord cometh to execute judgement upon all, and to convince all, not only of their ungodly deeds, but of their ungodliness in committing of them, and of their hard speeches and their wickedness in speaking of them against him. 3. Talents with their improvements; for in that day he comes to reckon with his servants, Mat. 25.19. And in particular of these three. 1. Of all the means of grace that they have enjoyed, and the days of the son of man that they have seen: Woe to thee Capernaum, for I say unto you, it shall be more tolerable for the land of Sodom in the day of judgement then for thee, Mat. 11.24. 2. Of all the honour, authority, estates and friends, which in this life God hath entrusted you with; for every one shall give an account of his stewardship: he that hath received five talents must account for five, and he that hath but two shall account for no more, Luc. 16.2. to whom much is given, of him much shall be required, and to whom men have committed much of him they will ask the more, Luc. 12.48. 3. Of all the souls committed to them in their several places and relations: husbands for the souls of their wives: parents for the souls of their children: Magistrates for the souls of those under their charge, so fare as that relation extends (for he is the Minister of God for thy good; Rom. 13.4. thy spiritual as well as thy temporal good.) And Ministers also for the souls of their people: We watch for your souls as those that must give an account, Heb. 13.17. and the account of souls will be dreadful. It's part of Rome's trading indeed, but let it not be ours, to make merchandise of the souls of men, Rev. 18.14. And in all these, God will manifest not only their do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 op●●, ●ud●● 〈◊〉, ●on●●um. but also the fruit of their do: for he will reward every man according to the fruit of his do, Jer. 17.10. the word signifies, do, studies and endeavours. The personal acts both of wicked and godly men are transient, and quickly die; but oft times the fruit remains. jeroboam died, but his Idolatry died not with him, the poison of his example remained, that to this day his title is: jeroboam the son of Nebat who made Israel to sin; so that the sins that other men in successive ages are drawn to by an evil example, shall be all numbered to him as the fruit of his do in that day: And the good deeds and examples of God's people which prove a seed to the Church for many generations, these shall be brought forth not only according to their acts, but also according to their fruits in that day. And th' us much of the first branch propounded for the explication of the point, sc. what shall be laid open in that day. I come now to the second, sc. How can such a manifestation be? The manner of this manifestation we may gather (as I conceive) out of Rev. 20.12. And I saw the dead small and great, stand before God, and the book was opened; which is the book of life, and the dead were judged out of those things, which were written in the book according to their works. Pa●. Adration●●● resurrection●● u●●●mahoc o●●ia accommade ●●●r. Bright. If we understand this, (as some do) properly of the day of judgement; than it doth directly and expressly serve to our purpose. Or if we understand it (as others do) to be spoken of the day of judgement, but by way of allusion, yet it holds forth this to us, that the manner of the revelation of all things, shall be by opening of those books which are now closed or sealed up against that last and great day. There is a five fold book which the Scripture speaks of, all which the Lord will open in that day, & men shall be judged out of the things written in them. 1. The book of the Word, of Law and Gospel, with all the sins and duties contained in them, shall be made manifest before men and Angels in that day. Io. 12.48. He that rejecteth me and receiveth not my words, hath one that judgeth him; the word that I have spoken the same shall judge him in the last day. The Law in the full extent of it (which is exceeding broad) with all the precepts and prohibitions thereof, shall then be discovered: Io. 5.45. Do not think that I will accuse you to my Father, there is one that accuseth you, even Moses in whom ye trust. Here men are not able to hid the secrets of their hearts from the word, it's a discerner of the thoughts and the intents of the heart; Heb. 4.12. even while its preached by men, how much more when God himself shall open it, and set it forth in its glory before men and Angels? And the Gospel also, with all the glory of it; the sins and duties also contained therein, that in it Gods manifold wisdom may appear, which is now but little understood; for he will judge the secrets of all men in that day according to my Gospel, Rom. 2.16. 2. The book of God's decree, commonly called the book of life, which is God's free and everlasting determination of the eternal estates of men and Angels. This is a depth here indeed that men cannot fathom, which made the Apostle to cry out, Rom. 11 33. Oh the depth both of the riches of the wisdom and knowledge of God; how unsearchable are his judgements and his ways past finding out? But then these deeps shall be broken up and discovered: then shall be manifested, whom he hath chosen as vessels of mercy to the praise of the glory of his grace; and whom he hath rejected as vessels of wrath to the glory of his justice: Then it shall be said of every man plainly, as it is of jacob and Esau, jacob have I loved, and Esau have I hated. To some Christ will say, Come ye blessed of my Father, receive the Kingdom that was prepared for you from the foundation of the world, Matth. 25.34. And to others he will profess, I never knew you, depart from me ye that work iniquity, Matth. 7.23. 3. The book of God's omniscience; David speaks of this book, In thy book were all my members written, Psal. 139.16. A book of remembrance, Mal. 3.16. Thou puttest my tears in thy bottle; are they not written in thy book? Psal. 56.8. Then shall the King say, I was hungry, and ye gave me no meat, Mat 24.41. I was thirsty, and ye gave me no drink; naked, and ye clothed me not; in as much as you did it not to the least of these my brethren, ye did it not to me. Then it will be too late to deny, and in vain to excuse; for he that knows all things, shall be thy Judge, and he shall produce and publish his knowledge of thee before men and Angels: For, Amos 8.7. he hath sworn by his holiness, that he will never forget any of your works. 4. The book of conscience, which God maintains as a Register in every man's breast. The sin of judah is written with a pen of iron, jer. 17.1. Indelchiliter e●atatum in co●s●ienlia c●rum, Alap. and the point of a Diamond, it is graven upon the table of their heart, etc. This book is now sealed up from men and Angels, and in a great measure also through ignorance and fearednesse from a man self; but it shall then be opened, and men shall read in it, the hell of their natures, with all those hideous abominations of their lives, see all former sins which they have forgotten, to be written in their consciences with indelible characters, never to be blotted out. And this record, conscience will surely bring forth at that day, because it is its last act, when it shall give up its viatory office to the Lord; therefore the main time of conscience its accusing or excusing shall be, when God shall judge the secrets of all men, according to my Gospel, Rom 2.16. 5. The book of the consciences of others, 1 Cor 4 5. good and bad, men and devils: for, God will bring to light the counsels of the heart, not only of every man concerning himself, but others also, that they may all justify God in his judgement. Non ora● pro fratrum salute qua non ●an●i●ur reprob●●, sed pro s● 〈◊〉 tormenta ipsi●●●x consortie fratrū●●goantur B●ug 〈◊〉 loc. When Dives desired that his brethren might not come into the same place of torment; it is conceived by Interpreters, not to be spoken out of love to them, (for the law of Nature, and all natural affections ceaseth in hell, whatever may endear the creatures one to another) but it was out of a principle of self-love, because their presence would tend to his further conviction, and so be a means to increase his condemnation. And this shall not only be of the consciences of men, but of devils also: Satan is a watchful spirit, and knows many things that no man in the world knows, yea, many things that men know not by themselves: now he shall produce his knowledge at that day. He is now the Accuser of the brethren, not only to themselves, and one to another, but even to God also; but this, above all times he will do at that day: And so much that prayer seems to intimate, Psal. 109.6. When he is judged let him be condemned, Ad dextram state & accusers' 〈◊〉. scriptura dicitur, qui causam in jud c●o s●●●t bona 〈◊〉, Tar●o● 〈◊〉 and let Satan stand at his right hand, sc. to accuse him; for, that was the manner of accusers, Zach. 3.1. when he accused jeshuah the high Priest, he is said to stand at his right hand; it is therefore in judgement that Satan shall chief show himself an accuser of men. Now if we take but some of these, as if the word of God should in all things pass sentence upon a man, and the judgement thereof might be discovered; or if a man's own conscience should give its testimony of him, or one man but declare what he knows by another, how strangely would such a man be laid open? How much more when all these shall be joined in their discovery, and God's omniscience also shall be brought forth? surely, it must needs be that the hidden things of darkness must be manifest, and then must be a clear and a full revelation of all persons and things in that day. I come now to the third and last head proposed, in the opening of the point, sc. Why the Lord will make all things manifest in that day. Reas. 1 The grounds, I conceive, to be such as these. 1. As Christ shall then come in the glory of his Father, so he shall come to be glorified before men and Angels: He shall come to be glorified in his Saints, 2 Thes. 1.10. and to be admired in them that believe. Christ will be glorified chief in these four things. 1. In his wisdom, which cannot be set forth without a manifestation, whereby it may appear to men and Angels, what a wise servant he hath been, and what a faithful steward, and hath managed all things for his Father's glory, and the accomplishment of his ends; than it shall appear that he is Wisdom, Counsellor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Glass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 159. Esay 6.9. The wiser any man is, the more ends he doth propose to himself to accomplish in what ever he goes about: now, when we shall see in every thing there hath been magna conjunctio, and all his ends have met, and he hath ordered all the cross inclinations of the creatures, the lusts of men, the temptations of Satan, for the accomplishment of his own purpose, and hath brought forth an harmony out of all this discord; this will exceedingly exalt his manifold wisdom. 2. In his mercy, and the riches of it, both towards the vessels of wrath, and vessels of mercy. 1. Towards the wicked, when the Lord shall declare the gracious offers they have had, the heating motions, the importunate entreaties, the compassionate invitations; how often wisdom hath cried in their streets, and mercy hath come upon her knees to their doors, and said, Oh do not that abominable thing; that I hate; How long will you love simplicity? Why will ye die? etc. Yet, when I called they refused, when I stretched out my hands, they regarded not, but set at nought all my counsel, and would have none of my reproof. Their destruction is of themselves, they have chosen their own delusions, and forsaken their own mercy. 2. Towards his own; for their sins shall be brought forth (though as a canceled bond) in that day, that he may show, their natures were as sinful, their lives as abominable, their hearts as corrupt, and their provocations as many, as in the wicked of the world, but yet grace overcame them all, that they may say, Who is a Saviour like our Saviour, pardoning iniquity, transgression and sin? At such a time mercy prevented, mercy spared, mercy healed, mercy pardoned, that in all it may appear that he is mighty to save. 3. In his patience; when the scoffers of the world shall say, Where is the promise of his coming? 2 Pet. 1 1. and the profane ones say, my Lord delays his coming, Luke 12. 4●. and shall begin to beat their fellow servants, and e●te and drink with the drunken; then the Lord shall make it appear, that he hath not been slack, 2 Pet 1.9. as men count slackness, but only patiented to u●-w●rd. Then shall the Lord say, this thou hast done against so much mercy, here is riches of goodness despised; under so much means, here is much precious opportunity neglected; this thou hast done, with so much pleasure, so much greediness, under such a form of godliness, such pretences of Religion, and so much contempt of the coming of the Lord: yet in all this I held my peace; and because sentence was not speedily executed, their hearts were desperately set in them to do evil; here was patience daily abused, and yet continued. 4. In his justice; for, he will in that day, Isaiah 2●. 17. Lay judgement to the line, and righteousness to the plummet, that his justice may be magnified before men and Angels. If in a particular judgement, (as that upon Rome, Rev. 19.1.1. the great whore which did corrupt the earth with her fornications) the Lord shall be so publicly honoured, that much people in heaven shall say Hallelujah; salvation, and glory, and honour, and power unto the Lord our God: How much more shall this glory be given him at that day, when his judgement shall pass upon all the wicked of the world at once? Indioa●●nt judici● approbati●●●, laud & gl●rificati●●●●. ALap. for then 1 Cor. 6.2. The Saints shall judge the world, sc. Assessors, approvers, and admirers of the infinite justice of the Lord. Reas. 2 There shall be a manifestation of all men at the coming of the Lord; for, Christ shall not only judge as God, john 5.27. but as man also, For the Father hath given him authority to execute judgement, because he is the Son of man, Acts 17 31. and that he hath appointed a day in which he will judge the world by the man whom he hath ordained. Now, if he shall judge as man, it must be done after the manner of men, and condiscending to the capacities of men, that they may understand the reasons of his proceed, and the justice of judgements; therefore we read, not only of a sentence in that day, but of a charge laid upon men, and their pleas for themselves, and the Lords answer, I was hungry, Matth 7.23. and ye gave me no meat, etc. they answer for themselves; Lord, when saw we thee hungry, and fed thee not, etc. And the Lord shall answer, Matth. 25. In as much as ye did it not to the least of these my brethren, ye did it not to me. For he must so judge, that the offendor may be speechless, and the reason of his judgement manifested before all the world, that they may all acknowledge the Judge of all the world hath done right. Which makes me humbly to conceive, that the day of Judgement shall not be passed over in an instant, (as some have thought) but that it shall be of long continuance: for, if Christ should judge only as God, he could dispatch it in a moment, and send men and Angels to their own places: but, seeing he shall judge as man, it must be after the manner of men, that the creature may understand, admire, and approve this his righteous Judgement. Use. I now come to the Application of this point, which I shall reduce to three heads. 1. Of instruction. 2. Of exhortation. 3. Of consolation. 1. Of instruction, in these three things. 1. Hence we may learn, what a vain thing it is for a man to encourage himself in sin, by a hope of secrecy. Mens labeur is to dig deep, Isaiah 29.15. to hid counsel from the Lord: not that any thing can indeed be hid from him; for, Heb. 14.13. All things are naked and open before him. But, it is actus mentalis, non realis, A Lap. in loc. this is the inward thought of their hearts, and the principle that acts them, that God seethe not. He that cannot spin a fine thread, carry a design subtly, speak words smother than butter, when war is in his heart; Mariner like, look one way, when he rows another, and pretend to build, where especially he desires to destroy; is no Politician for these times. This Luther professeth, that he found in his Reformation, A falsis amicis plus est mihi periculi, quam ab ipso toto Papatu. Now, what a folly is it, to take so much pains for secrecy, when shortly the day shall declare it, and to be so industrious, to hid that from a few, which shall be ere long made manifest before men and Angels, as if it had been written with the brightest Star, or the most glorious Sunbeam. Oh let this very consideration preserve you from plotting of evil, and strengthen you against this temptation, when sin is presented under this notion to you; yea, rather always say in your hearts, even for this God will bring me to judgement. 2. Hence, learn what a vain thing it is to bear up a man's self with the conceit of the good opinions of men, and as the Pharisees did, do all to be seen of men; A good name indeed is a precious oinement, but I think, it should rather follow the man, than the man it. And a man's rule should be, if I take care of my duty, God will surely take care of my credit; for he hath said, Those that honour me, I will honour. If a man had a testimonial from all the world, what would it profit him in that day? Shall things be carried by voices then? Or will the Lord judge according to the hearing of the ear, according to the good opinions of men? This made Paul to slight the judgement of man's day; Is it to me a very sm●ll thing, Cor. 4. ●, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or the smallest that can be, to be judged of you or of man's day. There are two great Rate-bookes, wherein all the persons in the world are valued; God's book, and the world's book: and many times where men set down thousands, God sets but a cipher; 〈◊〉 ●6. ●5. for, many persons highly esteemed among men, are an abomination in the sight of the Lord. There is a double balance wherein all persons are weighed, the balance of the world, and the balance of the Sanctuary, and persons, who in the world's balance are great weight, when the Lord shall come to weigh them, will be found too light, For the first shall be last, and the last shall be first. My advice therefore is; If thou be well accounted of among men, be sure to be what thou art esteemed to be, or what ever repute thou hast amongst men, be sure to be, what thou desirest to appear to be at the coming of the Lord. 3. What a terror must this needs be unto all men, who shall be found in their sins at that day? Shame is that which above all things the nature of man abhors. Zedekiah will venture his kingdom, and life too, rather than he will be mocked, jer. 38.19. Now, when men shall be fully laid open in that Judgement, whither shall a man cause his shame to go? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here men have many cloaks of shame, by which they can hid it from the world. Here men are not ashamed of many things, because not discovered; the thief is ashamed when he is found, jer. 2.26. but this cloak shall be plucked off, for all shall be laid open. Here men are not ashamed, before children, fools, or those that cannot judge of their actions; but this shall be a discovery before men and Angels, and the only wise God also. Here men are not ashamed before strangers, and those with whom they must not live, and therefore, if men do evil in one place, they remove, and the change of the place will take away the sense of the same: but with this God, thou must live in happiness or misery for ever; for, as heaven is nothing else but God dispensing himself in mercy; so hell is nothing, but God dispensing himself in wrath; for after this life God shall be all in all. Here in time the shame of evil wears out, that scarce a scar remains; but then thy shame shall be revived, and thou shalt be upbraided with it before men and Angels: and that, 1. By God himself; I will laugh at your calamity, and mock when your fear cometh, Prev. 1.26. 2. By the Saints; Mat. 25.9. Go ye (say the wise Virgins) to them that sell, and buy for yourselves; ●on admonitio est sed exprobratio, hoc sensu, fuit adhuc emendi tempus quod à vobis negligi non ●portuit, prostabat enim tunc oleum venale, cujus recuperandi ablata est facultas. Cal. which is not to be conceived as an admonition, as if now there were hope; but as an exprobration, that they had formerly neglected the time of buying, and therefore, now they should see their folly in it when it was too late. So Luke 16.25. when Abraham saith to Dives, Son, remember that in thy life time thou receivedst thy good things. Nomen filii videtur ironicè positum, you would needs call me father, and glory in the title of being a son of Abraham; now see what ease this privilege can give you in that flame. 3. By the Devils, and the damned spirits; who, if it may tend to a man's torment, will surely upbraid him in that day. Isaiah 14.9, 12. The King of Babylon is described, as brought down to the grave, Hell from beneath is moved to meet thee at thy coming etc. How art thou fallen from heaven, Lu●ibria haec sunt. Cal. Est sarcasmus, sive bostilis irrisio regis Babyloniorum occisi. A Lap. Oh great Lucifer, son of the morning, etc. You were a man of high esteem, of great authority; a zealous professor in your time, and one who was accounted a Saint in your generation; and yet you hear, How art thou fallen from heaven, oh great Lucifer? 4. By a man's own spirit; Thy heart will reproach thee for thy days: for, if a man's spirit fly upon him with such bitterness here; So foolish was I and ignorant, I was as a beast before thee: How will men befool, and be beast themselves, and what a furious reflection will there be of the soul upon itself in that day? Therefore, here men have but their faces died with shame, but then they shall lie down in their shame for ever, and a man shall cover himself with his own confusion, as with a mantle. Psal. 109.29. Use 2 2. Of Exhortation. That which was the Apostles care upon this ground, let it be yours also, Wherefore we labour, whether present or absent▪ that we may be accepted of him. That your persons may be accepted, and your services also. Right honourable and beloved, you have done much good in the State, been both the pillars, and the shields of the earth, and under God the repairers of the breach, made almost irreparable in this kingdom; these works, and that worthily, find great acceptance with the Saints; yet, be pleased to consider, they are not your Judges, but he that judgeth you is the Lord: Do all things therefore so, that you may be accepted of him, because ye shall be judged by him at that day. Three rules of acceptance with the Lord, I shall crave leave to set before you at this time. 1. He that will be accepted of God, must do the whole will of God; his acceptable will, is his perfect will: David was therefore a man after Gods own heart, because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all his wills, Acts 13.22. In particular, what ever is defective in the Civil justice of the kingdom, supply it; Amos 5.24. Let judgement run down as waters, and righteousness as a mighty stream. But especially, perfect what is wanting in the reformation of Religion, the speediest way unto which (I humbly conceive) will be, the sending forth of a godly and faithful Ministry throughout the Kingdom, those who shall be both able and apt to teach, who shall not think they have sufficiently discharged their duty towards their people, if they have preached to them once or twice in a week, but also may make conscience of Catechising, knowing the state of their flock, reaching publicly, and from house to house. Who ever they be that shall persuade you, that the principal means to subdue the kingdom unto God, is by Discipline, unless men be subdued by Doctrine first, will be able to return but a slender account of all such their endeavour in the end. And I dare confidently say, that a faithful and painful Ministry, shall by God's blessing gain more authority in the consciences of men in a year, than an Ecclesiastical Consistory shall gain in an age. 2. Be true to your principles: A godly man in storms should stand like unto a rock, it starts not, it shrinks not: If a man be off and on, unsteady in himself and double-minded, he will not long be accepted of men, much less of the Lord, with whom is no variableness, norshaddow of turning. I know you meet with trials of all sorts, are gauged on all sides; it hath been thitherto your honour to be inflexible. Still be strong in the Lord; lay your principles sure, and adhere to them to the end, for if you start, the kingdom sinks. 3. Do nothing but that wherein your consciences are first satisfied: without this a man cannot be accepted with himself, much less with God; 1 john 3.21. For, if our heart condemn us, God is greater than our heart. To be led by an implicit faith is a thing unworthy of a man, much more of a Magistrate. And be well assured, that if any shall undertake to teach the fear of God by the precepts of men, for, (as you ought not to blot out the Lords stamp where he hath set it) so if you stamp a jus divinum, where Christ hath not; what ever is not of God will not stand, every plant that my heavenly Father hath not planted, shall be rooted up. This Exhortation I desire to press by a double Argument. 1. At that day you shall be stripped of all your honours, titles, and dignities which are now put upon you, and you shall stand upon even ground with the rest of the world: for all these offices and relations, are but for the time of this life; afterward all these differences shall be taken away, and ye shall stand before God with naked consciences, as others do. 1 Cor. Potestates legi●●●mas & à Deo ordinatas: tum in coel● cessabunt principatus Angelicà, tum in Ecclesia cessabunt Ministry & perfectura. Cal. 1 Cor. 15.24. Christ at that day shall put down all rule, and all authority, and power: It is not only to be understood of adverse powers lifted up against Christ, sc. that he shall make all his enemies his footstool, but of all lawful powers, either men or Angels, who are now set up by Christ to rule for him, and from him. Then shall be no difference between King and people, Magistrate and vulgar, Master or servant, but every one shall be judged according to his works. 2. If you be not faithful, you will appear before God in that day, upon worse terms than other men; For, to whom much is given, of him much shall be required. And, as it will be a sad thing for us in the Ministry, that we should preach the Gospel to others, and ourselves become castaways; when we shall say, Mat. 7.22. Lord, we have prophesied in thy Name, etc. ●urgunt indocti & rapiun● coelum. Aug. We having the key of heaven, have opened it to many, shall we ourselves be shut out? We that have been a means to save the souls of many, shall we be damned ourselves? So for the Magistracy; for a man to be taken up to the Throne of God, (as in Authority a man is said to be, Rev. 12.5. Ad threnum Dei, ●d est, ad solium Romanum subvectus Mede. Rev. 12.) and yet at last, to be rejected by God as an abominable branch, and to be cast to the Devil; and ye, who have been Gods great instruments to save kingdoms, for you not to be saved yourselves: It would be a sad thing, to see men of mean estate, low and despicable conditions, to enter into the kingdom of God, and you, with all your honour and authority to be shut out. Use 3 3. Of Consolation, unto all whose hearts are upright with God, in these three things. 1. Here you do many secret duties, which no eye is a witness of but the Lords; ye pray in secret, labour in secret, etc. but there will come a time, when he that sees in secret will reward you openly. 2. Here you have many secret intentions, gracious purposes, blessed ends; some of which it may be you are never able to accomplish, or bring to pass, (for, the desires of God's people are better than their actions, they are willing beyond their ability) all these shall be manifested, and rewarded in that day. 3. Now, there are many scandalous imputations cast upon you, and many a wilful misinterpretation put upon most of your actions; all is said to be done in Rebellion, humour, for selfe-ends, and out of a desire to rule, etc. Neither hath this been your condition from your enemies abroad only, but oftentimes from your friends at home: And you, like wise Physicians, have many times heard your Patients say, ye will kill me; when your utmost endeavour hath been to cure them. But, in that day God will clear you from all these, 1 Cor. 4. ● then shall every man (unusquisque fidelium) have praise of God: And then, he who will wipe away all tears from your eyes, will also wipe off all blots from your names. Comfort and encourage one another with these words. FINIS.