THE HIGH COURT OF JUSTICE.  
A SERMON Preached before the Judge of ASSIZE at Leicester, Julie 30. 1652.  
By ANTONY SCATTERGOOD rector of Winwick in North-hampton-shire.  
LONDON. Printed by ROGER DANIEL Anno 1652.   

ORNATISSIMO VIRO D. THOMAE CAVE BARONETTO, ET LECTISSIMAE EJUS CONJUGI PENELOPAE HANC OPELLAM  
D. D. D.  
ANTONIUS SCATTERGOOD.   

THE HIGH COURT OF JUSTICE.  ROM. XIV. 10. 
We shall all stand before the judgement-seat of Christ.  
I Know it is usual in such assemblies as this to handle texts of Scripture proper to the present occasion: Such as is Jethroes counsel to Moses concerning the choice of Judges, Exod. 18.21. Moses' charge to the Judges he had chosen, Deut. 1.16, 17. samuel's example, (that was a Judge itinerant 1. Sam. 7. 15-17. in Bethel, and Gilgal, and Mizpeh, and Ramah) 1 Sam. 12.3. King Jehoshaphats commission to the Judges he set in the cities of Judah, 2 Chron. 19.6. Job's profession of his own integrity, Job. 29. 7-17. David's vow, Psal. 101. those Proverbs of Solomon, and passages of the Prophets that either press the duties of Magistrates, or prohibit Bribery, Cowardice, Partiality, or some other vice incident to that honourable calling. Such places as these are for the most part the subject of Assise-sermons: And indeed so worthy they are to be ever fresh in the memories of all in authority, that I wish they were written on the walls of their houses, or rather in the tables of their hearts. Yet my desire being to speak to all here present, and not to one only, or a few (though those few, yea that one, be more considerable at this time then many others) I have therefore balked such texts, & chosen one of general & perpetual concernment; a text that will not so much minister occasion to the Preacher to satisfy the humour of those that expect a Satire from the pulpit, and love to see the faults of others, great ones especially, lashed, while themselves sit untouched, as it will force us all, if well and duly weighed, to erect a tribunal every man in his own bosom, and to become Accusers and Judges of ourselves; a text that will not so much give occasion the Preacher to tell the people what the Informer, and witness, and Pleader, and Jurer, and Judge should do, as it will force us all, of what calling or rank soever, seriously to bethink ourselves, and carefully to inquire of others, as they in the Acts, chapped 2.37. and 9.6. and 16.30. What we ourselves should do. All here at Church have not business at the Court: The Sheriff's men will tell you so anon: Yea, many there are who never had, and haply never shall have, any quarrel or controversy to be tried before an earthly Judge: But the Judge that cometh in the clouds every eye shall see him, Rev. 1.7. every one shall be summonned to appear before him, to receive according to what he hath done in the body, whether good or bad, 2 Cor. 5.10. We shall all stand before the judgement-seat of Christ. The text, ye see, is profitable at any time, for any congregation. And meethinketh it is also seasonable enough at this time, and suitable enough to the present auditory. We have a Judge, and an Assizes in the Town; and we have a Judge and an Assizes in the Text: and each aught to reflect upon the other. The Trumpet, and Guard, and Attendance, the Robes, the Tribunal, the Bar, the whole pomp and proceeding of Judges here below should mind us of that awful Judge who will one day descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, 1 Thess. 4.16. and coming in the glory of his Father, with his Angels and myriads of Saints, Mat. 16.27. Judas 14. shall erect his judgement-seat in the clouds, and there sit upon the eternal life and death of all mankind. Thus the affair in hand is an emblem of the Text: for an Assize is a little Doomsday: And again the Text by God's blessing may have great influence upon the affair in hand. For let all that have to do in matters apperteining to Judgement but believe and remember these few words, We shall all stand before the judgement-seat of Christ, and I am confident there will be no malicious calumnies or false accusations brought into the Court, no rotten cause gilded over by bribed eloquence, no verdict given-in against evidence and Oath, no perverting, no delaying of Justice, but all, from him that sitteth on the Bench to the meanest Officer, will by the terrors of the Lord be persuaded so to demean themselves as to have always a conscience void of offence toward God & toward men, Acts. 24.16. The Text than is a word spoken in fit season; as appeareth further from our Saviour's telling the High Priest and Council of the Jews, when he was apprehended and brought before them, that they should see him come in the clouds of heaven, Mat. 26.64. and from S. Paul's reasoning before Felix of the judgement to come, Acts. 24.25.  
My porch is big enough: It is time to walk into the Court. I have hitherto made way for my Text: Let us now make entrance into it. Therein three things are obvious to our view: 

1. A Judgement-seat;  
2. The Person that shall sit upon it;  
3. The Persons that shall stand before it. Whence three points of doctrine: 

1. There shall be a Judgement;  
2. Christ shall be the Judge;  
3. The Judgement shall be general.      
I. That there shall be a Judgement after death, though it be an article of Christian Faith, the property and privilege whereof is to look beyond the veil, and to behold things invisible; yet was it not wholly hid from the eye of natural Reason: for we find the wiser sort of the Heathen making some discoveries of it. The Sibylls prophecy of it. Plato and other Philosophers prove it, in their discourses concerning the Immortality of the soul, and its condition after death. The Poets with their witty fancies paint it out in their fables of Aeacus and his fellow-Judges, of the Elysian fields, of Tityus' vulture, of Tantalus' hunger & thirst, of the darkness and fire and furies of the infernal regions. If these by the glimmering light of Nature could see so much, how can we wonder enough at those Sadducees and Epicures amongst us, that deny this truth now the Sun of the Gospel shineth so bright about them? what can we think, but that they are mere Atheists, and not worthy to be disputed with, since they deny our principles, and oppose both Scripture and Nature? Time will come when they shall feel what they will not now believe, and bewail their error when it will be too late. As for us, let us not be deceived. Let not their evil words corrupt either our minds or our manners. Let not us follow swinish Epicures, who profess ourselves Christ's sheep; but let us hear the voice of our Shepherd; & while they deride the Scriptures, let us believe them. And they are as clear in this matter as any. Solomon saith to the voluptuous youngster, Know thou that for all these things God will bring thee into judgement, Eccl. 11.9. and he endeth that excellent book with that golden sentence concerning the end of all things, God shall bring every work into judgement, with every secret thing whether it be good or whether it be evil, Eccl. 12.14. Our Saviour in the Gospel doth not only tell us that he will come at the last day, and by his powerful voice rail up all unto judgement, Mat. 16.27. Joh. 5.28, 29. and 6.39. but he also punctually setteth down the signs of his coming, Matth. 24. and the manner of his proceeding, Matth. 25. And since the rest of his words have proved faithful and true, let us not make any question of this. He foretold the particulars of his passion, the manner of his death, and the time of his resurrection; He promised to send the holy Ghost upon his disciples; He threatened the ruin of the temple, the desolation of Jerusalem, & the rejection of the Jews. Let the accomplishment of these predictions confirm our belief of the other. The same mouth spoke all; and the same hand that hath fulfilled so many, will not fail in one. That this main point might be the more generally believed, he commanded his Apostles to testify that it is he that is ordained of God to be the Judge of quick and dead, Acts 10.42. And accordingly they almost in all their Sermons and Epistles do teach and press it. It were tedious to cite all the places. S. Paul describeth the manner of the Lords coming, 1 Thess. 4. 15-17. And S. John amongst his many other Revelations, had the white Throne, the raising of the dead, the opening of the Books, the last judgement, and the execution of it revealed unto him, Rev. 20. 11-15. The like vision had Daniel, Dan. 7.9, 10, 13, 14. Yea, Enoch even in the beginning of the world was so certain of the end of it, that he speaketh of the day of doom as if he had then seen it. And indeed he did see the day of Christ's second coming with the like eye to that wherewith Abraham beheld his first. See him as it were pointing with his finger at the Judge marching in the clouds with all the company of heaven with him, Judas 14. Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, etc. This article of the later Judgement is not only grounded (as ye see) upon the word, but we may draw arguments also to prove it from all the Attributes of God. His Power will then be shown in raising the dead out of the dust, and bringing all his rational creatures before his Tribunal, and with one word of his mouth turning the wicked into hell, and all the people that forgot God. His Wisdom will then appear, by bringing to light the hidden things of darkness and laying open all the works and words and thoughts of men. His Truth will then be manifest, by performing the promises that he made to his servants, and by executing the threats denounced against his enemies. Lastly, his Justice and Mercy will then become unquestionable, which during the time of this life are much questioned. Here in this world God doth not always reward men according to their works, but for the most part suffereth his dearest children to lie under the cross, while the wicked are laden with his benefits. Cain buildeth Cities, while Abel sleepeth in the dust; Esau is a great Lord, while Jacob endureth an hard service;  Joseph heath by the heels, while his wanton Mistress is at liberty; Naboths vineyard is usurped by Ahab; Lazarus wanteth relief at the glutton's door briefly. the rod of the ungodly lieth upon the back of the righteous; the devils goats tread down God's heritage: and all this while though God look upon them that deal treacherously, yet he holdeth his tongue when the wicked devoureth the man that is more righteous than he, Hab. 1.13. And because God thundereth not as oft as men blaspheme, because sentence against their evil works is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil, Eccles. 8.11. Nay, because God keepeth silence, they take his silence for consent, and they think he is altogether such an one as themselves, Psa. 50.21. Sure he loveth our persons (say they) he owneth our cause, he is well pleased with our courses, otherwise he would never pour his favours so plentifully on us. And thus they grow more hardened in their sins. On the other side, the righteous comparing their own affliction with the prosperity of the wicked, are ready to call into question the justice of God, and the truth of his promises. This seeming confusion that is in God's deal with men in this world, made not some moral Heathens alone to question Providence (as we read Lucilius demanded of Seneca, Quid ita si providentia mundus agatur, tam multa bonis viris accidunt mala? but it moved the Prophet thus to expostulate with God himself, Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy judgements; Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously? Jer. 12.1. Yea, this unevenness in the ways of God made the Psalmist stumble shrewdly, Psal. 73.2, 3. As for me (saith he) my feet were almost gone, my steps had well-nigh slipped; For I was envious at the foolish, when I saw the prosperity of the wicked. And ver. 13, 14. Verily I have cleansed mine heart in vain, and washed mine hands in innocency; For all the day long have I been plagued, and chastened every morning. He began to think it a vam thing to serve God, if God rewarded his servants with no better wages than afflictions. And surely Religion were the grandest folly in the world, and we Christians of all men the most miserable, (as the Apostle speaketh, 1 Cor. 15.19.) if in this life only we had hope in Christ. If there were no recompense of reward to be looked for hereafter, who would choose to suffer affliction with the people of God, rather than to enjoy the pleasures of sin, and esteem the reproach of Christ greater riches than the tredjures of a kingdom, as Moses did, Hebr. 11.25, 26. The briny tears of repentance, and the bitter pills of mortification would never down with any of us, if not sugared with after-hopes. But blessed be God we are assured, that after all these gloomy days and doubtful weather, the day of the revelation of the righteous judgement of God will appear, when those Saints of his whom he had afflicted in this life shall be the more rewarded for their patience, and those wicked wretches to whom he had been so bountiful, shall be the more sharply punished for the abuse of his blessings. Yea, this very irregular proceeding of God now is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a manifest token, of his righteous judgement hereafter, as the Apostle saith, 2 Thess. 1.5. The Wise man argueth in like manner, Eccles. 3.16, 17. For observing the cruelty and injustice of men in great place and authority, how in stead of being a shelter and sanctuary to the oppressed, they proved unto them a briar and a thornhedge, in stead of being patroness of laws they perverted them, making use of their power to do mischief, and turning their Courts of Justice into dens of rapine, into mere butcheries and shops of cruelty, what inferreth he hence? Not what they Ezek. 9.9. The Lord hath forsaken the earth, and the Lord seethe not; but what his Father doth in the like case, Psal. 12.5. For the oppression of the poor, for the sighing of the needy the Lord will arise, etc. Solomon from the cruel and unjust courses of Magistrates inferreth the just judgement of God, and how there shall be a time when he that is higher than the highest will call them to account for all their oppression of the poor, and their violent perverting judgement and justiee. For thus he saith, Moreover, I saw under the sun the place of judgement, that wickedness was there; and the place of righteousness, that iniquity was there. I said in mine heart, God shall judge the righteous and the wicked; for there is a time there for every purpose and for every work. Thus Solomon, like Samson, found honey in the carcases even of lions. And thus may the children of God do still. The prosperous wickedness of profane persons, which emboldeneth them in their ways of cruelty and tyranny, and maketh them say in their hearts, God hath forgotten, he hideth his face, he will never see it, Psal. 10.11. even that very same thing, though it oft wring tears from the eyes of the godly, yet it affordeth them a towel to wipe their cheeks withal, it being a strong argument to assure their hearts, that a time of refreshing will come from the presence of the Lord, Acts 3.19. when there shall be no more place left for those silly objections against Divine Providence, Why is this villain prosperous? and why that Saint in mifery? Cur sceleris pretium ille crucem tulit, hic diadema? Why was that traitor dressed with an hempen halter, and this with a gold chain or a diadem? Then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2.5. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the exact justice of God will be so evident, that even his enemies shall be forced to say, Verily there is a reward for the righteous, doubtless there is a God that judgeth the earth, Psal. 58, 11, A day of judgement than shall come.  
But when?  
Some profane ones ask the question 2 Pet. 3. scoffing at God's slackness, and thinking, because it is not yet, that it will be never. But the Lord is not slack as they count slackness. He doth but stay till his harvest be ripe; then he will send forth his reapers, Matth. 13.30. he tarrieth but till his elect be accomplished, and then he that shall come, will come, and will not tarry, Hebr. 10.37.  
Others too curious have taken on them to calculate the period of the world, both Gentiles, Jews, and Christians. Plato and Pythagoras, among the Heathens, said all this elementary frame shall be dissolved after six and thirty thousand years. Elias a Jew, but not the Tishbite, but a cabalistical rabbin of a far meaner stamp, alloweth the world but a sixth part of that term which those Philosophers do, and saith it shall endure but six thousand years; which he equally parcelleth out thus, two thousand before the Law, two thousand under, two thousand after. But he grossly erreth in the two first particulars; for from the creation of the world to the giving of the Law were above five hundred years more than his account, and from the Law to Christ almost five hundred years less. Therefore we may well suspect him in the last particular, which was the furthest off from his ken. But his total sum of six thousand years passed for currant with many of the ancient Fathers, whilst they compared Gods creating the world in six days with that place of S. Peter, One day is with the Lord as a thousand years, and a thousand years as one day, 2 Pet. 3.8. It would be endless, and indeed it is needless, to acquaint you with the several opinions of Christian writers concerning the time of Christ's second coming; there having been some almost in every age that have ventured to set the year, if not the day, of these grand Assizes: Most of which conjectures Time the mother of Truth hath already convinced to be as false as they were bold; and so without doubt it will confute the rest. For none know nor can know the end of the world but he that began it. Times and seasons are in the Father's power, Acts 1.7. this especially; Mark 13.32. Of that day and that hour knoweth no man, no not the angels which are in heaven, neither the Son, but the Father: Not the Son, that is, not as man, or not at that time, (for his knowledge was gradual, Luke 2.52. and mixed with some ignorance, Mark 11.13.) or not as Mediator, so as to reveal it to his Church: Thus the Son knew not the day of judgement. From 1 Thess. 5.2. The day of the Lord so cometh as a thief in the night, some conclude, but very weakly, that Christ shall come in the night. The uncertainty of this appeareth from Mark 13.35. Ye know not when the Master of the house cometh, at even, or at midnight, orat the cock-crowing, or in the morning. Besides, it is called the day of the Lord, 1 Cor. 5.5. 2 Cor. 1.14. 2 Pet. 3.10. Moreover, when it is night with us, it is day in the other hemisphere. Whether night or day, how near it is we may not affirm, yet that it is not far off we may gather from those prognostics that our Saviour hath given us, most whereof are come to pass already; as the arising of false Christ's and false prophets, persecuting of true Christians, wars and rumours of wars, pestilences and famines, quakings of the earth, and fearful signs in heaven, iniquity everywhere abounding, and charity everywhere abating. These buds plainly tell us that the Sun of righteousness draweth nigh. Let us therefore lift up our heads, and gird up our loins, that he may not come upon us and pass by us before we be ware. Let the sound of the Archangels trumpet be ever in our ears, as S. Hierome saith it was in his: Let the fear and remembrance of that dreadful tribunal be continually in our minds. But how far soever the general Judgement be off, this let us know, that our particular judgement is at hand: For this immediately followeth our death. So saith the Apostle, Heb. 9.27. It is appointed unto men once to die, but after this the judgement. No sooner shall thy soul leave her earthly tabernacle, but she shall stand before her Judge, who having passed an unalterable doom upon her, she shall enter into endless joys or pains. This shall be as the Quarter-sessions; that other like the general Assizes. Thou shalt know by this how it will go with thee then. Well, Beloved, this also is unknown to us. Though we cannot all say as Isaac, Gen. 27. that we are old; yet we may all say as he did, We know not the day of our death. Let this consideration therefore press the same duty of Watchfulness. Ideo latet unus dies ut observentur omnes: God hath on purpose kept the knowledge of this one day from us, that he might have our service every day; that we should never be secure, but ever ready, ever doing our Master's business, ever casting up our own accounts, ever considering our later end; like wise virgins, ever trimming our lamps; like faithful servants, ever employing and improving our talents; that so when our Master cometh, and findeth us about his work, we may receive his wages, or rather his gift, eternal life. So much of the first point, That there shall be a Judgement. Come we now to the second,  
II. Christ shall be the Judge. To be a Judge here upon earth (though the Manichees and Donatists of old did, and the Anabaptists their successors now do cry it down) is an high and honourable calling. To be an oracle of justice, a refuge for wronged innocence, a maintainer of Truth and Peace, a prop and pillar of the State; To give eyes to the blind, and feet to the lame; To break the jaws of oppressors, and pluck the spoil out of their teeth, Job 29.15, 17. To drive away wickedness and wicked men with a cast of his eye or with the breath of his mouth, Pro. 20.8, 26. To carry the life & livelihood of others on the tip of his tongue; Such actions as these, so great, so good, lift a man almost above humanity. And indeed as Judges do Gods work, (The judgement is Gods, Deut. 1.17. and, Ye judge not for man, but for the Lord, 2 Chron. 19.6.) so God giveth Judges his own title, Psal. 82.6. I have said, Ye are Gods, and all of you are children of the most High. If these that ride circuits here below, and exsecute judgement and justice but in some small province, have so great honour and dignity laid upon them, how unconceivable will the authority and majesty of that Person be that shall be Lord Chief Justice of heaven and earth, that shall bring in his hand the keys of Hell and Death, and shall cause a general Gaol-delivery to be made, that shall exercise Commission of Oyer & Terminer over all both men and angels, and shall pass an unrepealable sentence upon both! And to this height is Christ advanced. All power is given him in heaven and in earth, Matth. 28.18. He is made not only Head of his Church Ephes. 5.23. but Lord and Judge of all, Acts 10.36, 42. All things are put under his feet; and he is set far above all principality and power, and might and dominion, and every name that is named not only in this world, but also in that which is to come, Ephes. 1.20.22.  
Obj. But doth not Christ say, If any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world, John 12.47? And the like we have John 3.17.  
Resp. Such places are to be understood of that coming which is past, not of that which is to come. Christ came not indeed to judge the world, but he shall come to judge it. He came in poverty, but he shall come in power; He came in the form of a servant, and in the similitude of sinful flesh; but he shall come in the glory of his Father: He came to be judged, but he shall come to judge even those that judged him: He came like a Lamb, to be sacrificed for sin; but he shall come like a Lion, to tear all impenitent and unbelieying sinners in pieces. At his first coming such was his meekness and humility, that he hide himself that he might not be a King, John 6.15. but such shall be the splendour and terror of his second coming, that even Kings and Potentates shall seek to hid themselves from his presence, Rev. 6. 15-17. When he was upon earth, he refused to be a Judge of  matters and a divider of earthly inheritances; Man, who made me a Judge or a divider over you? Luke 12.14. but when he cometh in the clouds of heaven, he will be a Judge and a divider indeed: he will bestow the mansions of glory on the vessels of grace, and, like his type Joshua, divide the heavenly Canaan among all the Israel of God, giving to one authority over five cities, to another over ten, Luke 19.17, 19  
Qu. But how and why is Judgement attributed to Christ, since God is Judge of all the earth, Gen. 18.25. Yea, since God is Judge himself, Psal. 50.6?  
Resp. How and why! Let the Arian and Socinian hear how and why. Christ is therefore Judge of all, Heb. 12.23. because he is God over all, Rom. 9.5. His Divinity and his Authority infer each other. That which in the Text the Apostle calleth standing before the judgement-seat of Christ, in the twelfth verse he calleth Giving account to God; So then, saith he, every one of us shall give account of himself to God. So then Christ is God. And indeed the Father communicateth both his nature and his power unto him. He hath given all things into his hand, Joh. 3.35. and he hath given him authority to exsecute judgement because he is the Son of man, Joh. 5.27. But we must not imagine that by investing the Son with this power the Father hath devested himself of it: For he still retaineth the power he hath given. As in respect of essence, the Son is in the Father, and the Father in the Son; so in respect of action, the Son worketh from the Father, and the Father by the Son, John 17. 21-23. Concerning the particular in hand; That of our Saviour, Joh. 5.22. The Father judgeth no man, but hath committed all judgement to the Son, is excellently expounded by S. Paul, Acts 17.31. God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath ordained. Yet shall not Christ sit as a delegate or subordinate Judge, but as a Judge Paramount, principal and absolute, from whom there shall be no appeal, whose sentence shall not be traversed, nor his power resisted. For he shall judge not as Man only, nor as God only, but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as both together. As Man, he shall come in the clouds of heaven, and sit on the tribunal; as God, he shall raise the dead, and force all to stand before him▪ As Man, every eye shall behold him; as God, he shall behold every thought, and discover every deed of darkness: As Man, he shall pronounce the sentence; as God, he shall fulfil and exsecute it. The Scripture asscribeth the last Judgement to three sorts of Judges; to God, to Christ, to the Saints. God, even the whole Trinity, shall be the Judge, in respect of judiciary power: Christ shall be the Judge, in respect of his visible appearance and audible promulgation of the sentence: The Saints shall judge the world, 1 Cor. 6.2. in respect of consent and approbation. God shall judge, as the King who is supreme; Christ shall judge, as a Judge sent by him for the punishment of evil-doers & for the praise of them that do well, 1 Pet. 2.13, 14. The Saints shall judge, as the honest Justices, and Gentlemen and body of the County, who when their ears hear an upright Judge, than they bless him; and when their eyes see him, they give witness to him, Job 29.11.  
I. If Christ be Judge, than the judgement shall be according to truth, Rom. 2.2. The Judge of all the earth will do right, Gen. 18.25. Judges of but part of the earth oft err in judgement. Great men are not always wise, neither do the aged always understand judgement, saith Elihu, Job 32.9. Sometimes Judges would find out the truth, but cannot: sometimes they can find it out, but will not; sometimes they do find it out, but are driven from it. Truth lieth (as the Philosopher said) in a pit; and some Judges have not wherewith to draw it out. It is sometimes so covered with darkness, and the way to it so intricate & perplexed, & Falsehood now and then meeteth the Judge in so handsome a disguise, that it is no wonder to see even a good man mistaken, to see an Isaac think well of an Esau, Gen. 25.28. a Samuel of an Eliab, 1 Sam. 16.6. a whole college of Apostles of a Judas, Mat 26.22. Joh. 13. 21-26. But error in judgement ariseth oftener from want of will to do right then from want of skill, the Judge either not having the patience to afford the cause a full hearing and to examine and sift matters to the bottom, or else having his eyes bleared with passion, or blinded with gifts. And it not seldom happeneth, that though the Judge find out the truth, and could find in his heart to maintain it, yet he is driven from it; either some great man's frown or letter being a Prohibition to him; and then  
Contra libertum Caesaris ire timet, he is afraid not to seem Caesar's friend, John 19.12, 13. or he is afraid to anger the beast with many heads, the multitude; & then Barrabas is released, and Christ is condemned by Pilate, Mark 15.15. Luke 23.23, and Paul by Felix is left bound, Acts 24.27. Lastly, it is a thing too often seen, that after the Judge hath worthily done his part, and justly doomed a malefactor to death, some greater power interveneth and rescueth him from the gallows, granting him either a Pardon or a Reprieve. Hence it frequently happeneth, what the Prophet complaineth of, Isa. 59.14. that judgement is turned away backward, & justice standeth afar off, that truth falleth in the street, and equity cannot enter; that those old scenes are in every age oft acted over, that Joseph is condemned as a vicious person, that Mephibosheth's estate is bestowed upon a sycophant, that Naboth fareth the worse for having a good vineyard, and Micaiah loseth his liberty for not emprisoning the truth; that, as Cyprian saith, inter leges ipsas delinquitur, that JUS is turned into VISUS, Right overturned by Might. Certain it is, that while darkness is in the minds of men, and the Prince of darkness is suffered to tempt, amongst other Vanities that are under the Sun, that will still be one that ye heard Solomon complaining of Eccl. 3.16. that in the place of judgement wickedness is there, & in the place of righteousness iniquity is there. Under the Sun it will be so: But when the Sun in the firmament shall be put out, than the Sun of righteousness will shine forth, than a Judge will sit in the throne that will judge right, Psal. 9.4. and there shall be no unrighteousness in him, Psal. 92.15. For he hath all the properties of a complete Judge, Wisdom, Power, Justice, all infinite.  
First, his Wisdom is such, that his eyes cannot be blinded. The darkness is no darkness to him, Psal. 139. He prieth into the closest corners, even into those of the heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his peculiar title, Acts 1.24. All things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stipped naked, ripped open before him, Heb. 4.13. Those that have gone in the dark, and sought deep to hid their counsel from the Lord, shall at the day of judgement find their cunning contrivances to have been to no purpose. All close plots, all secret chamberings, all curtain-sins shall then be brought to light; all hypocrisy shall be unveiled, and every mask pulled off. Even in the days of his flesh Christ knew what was in man, John 2.25. he knew Nathanael to be a true Israelite, John 1.47. and Judas to be a devil, John 6.70. how much more than in the day of his glory shall he bring to light the hidden things of darkness, and make manifest the counsels of the hearts? 1 Cor. 4.5. The wicked shall at that day call to the mountains and rocks to cover them, Rev. 6.16. but in vain. For impossible it will be for thee to be hid. For besides the omniscience of the Judge a whole cloud of witnesses will appear against thee. I. Every sin thou hast committed, if thou suffer it to lie down in the dust with thee, will be sure to rise up in judgement against thee. Many sins are said to cry now, as Murder, Gen. 4.10. Uncleanness, Gen. 18.20. Oppression, Isa. 5.7. Keeping-back the labourer's hire, Jam. 5.4. but every sin will have a voice at that day to cry for vengeance, if its mouth be not stopped in the mean time with that blood which speaketh better things, Hebr. 12.24. II. Every creature which thou hast abuled will put up a bill of endictment. The lands or live that by fraud or violence thou hast usurped, and deteinest from the right owners, even these will cry against thee, and the furrows thereof will complain, Job 31.38. If thou buildest thy house by unrighteousness, and thy chambers by wrong, woe unto thee, Jer. 22.13. for the stone shall cry out of the wall, and the beam out of the timber shall answer it, Hab. 2.11. The gold and silver that thou hast either ill got, or ill kept, or ill spent, will prove an ill treasure, even a treasure of wrath, at the last day, Jam. 5.3, 4. III. Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that adversary in judgement, as S. Peter calleth him, 1 Pet. 5.8. who hath all thy life-time been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Tempter, will at the day of judgement especially make good his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and play the Devil indeed, accusing thee of those sins to which he tempted thee. IU. But if all else should be silent, thou hast that in thy bosom that will speak loud enough, a book wherein all thy works, & words, & thoughts are written. This though now perhaps seldom looked into, but closed and fast sealed, shall then be spread wide open, & be as bad as a thousand witnesses against thee, It will be a testimony beyond all exception: for it was written all with thine own hand, & kept always in thine own cabinet. This is one of those books mentioned Rev. 20.12. even the book of thy Conscience, which shall bear witness, and either accuse or excuse thee before thy Judge, Rom. 2.16. But indeed the Judge shall need no proof or evidence, for he knoweth all things of himself, and needeth not that any should testify of man, John 2.25. In the vast volume of his Omniscience all our membres were written before they were fashioned. He is not only acquainted with all our ways, but there is not a word in our tongue that he knoweth not altogether: yea, he understandeth our thoughts afar off, as the Psalmist most excellently, Psal. 139. As he putteth tears into a bottle, Psal. 58.8. so he soweth and sealeth up transgressions in a bag, Job 14.17. He now setteth thine iniquities before him, even thy secret sins in the light of his countenance, Psal. 90.8. and time will come (though thou thinkest otherwise) when he will set all in order before thine eyes, Psal. 50.21.  
Secondly, as in respect of his Wisdom the Judge may be said to be Totus oculus, so in respect of his power he may be said to be Totus manus. Other Judges are oft hindered (as I said) in the exsecution of Justice: But there will be no standing against this Judge, no appealing from him. He is higher than the highest, Eccl. 5.8. And his Kingdom ruleth over all, Psal. 103.19. His hand will be found no shorter at the last day than it was at the first; but as at the beginning of the world so at the end his Word will be his Work. He spoke the word and we were made at first: Ps. 33.9. & when he saith, Return ye children of men, Psal. 90.3. we shall be made anew. With his word he drew us all out of that old Chaos (if I may so speak) and placed us here on earth; and with his word he will people both heaven and hell, and fix that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that great gulf, Luke 16.26. betwixt them.  
Thirdly, his Justice is of equal dimensions with his Wisdom and Power. And indeed where this is wanting in a Judge, the other two serve but to arm Iniquity, and to make it so much the more mischievous. But this great Judge is good as well as great. He is Justice itself; the true Melchisedech, the King of righteousness. His name is, THE LORD OUR RIGHTEOUSNESS, Jer. 23.6. and his nature is, to love righteousness, and to hate wickedness, Psal. 45.7. Righteousness shall go before him, Psal. 85.13. Righteousness shall be under him: Righteousness & judgement are the habitation of his throne. Psal. 97.2. Righteousness shall be round about him: Righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins, Isa. 11.7. So righteous he was here upon earth, that none of his enemies could convince him of sin, John 8.46, Neither Herode nor Pilate could find any fault in him, Luke 23.14, 15. Yea, the very devil cried out, Mark 1.24. I know thee who thou art, the Holy one of God. But though this Judge were ever righteous in all his ways, and holy in all his works, Psal. 145.17. yet then especially will his righteousness appear, when he cometh, when he cometh to judge the earth, when he shall judge the world with righteousness, and the people with his truth, Psal. 96.13. His judgements now though ever just yet are often secret, his favours and his punishments being so promiscuously dealt, and all things coming so alike to all, that there is no judging of love or hatred by outward events, Eccl. 9.1, 2. But at the last day his judgement will be manifest as well as just. Now he loveth to sit upon his mercy-seat and his throne of grace, to incline his ear to prayers, to be mollified with tears, to be swayed with sighs, to receive suits, and to grant Reprives and Pardons: But at the day of Judgement his Patience and Long-suffering will be at an end: Then no entreaties, no tears, no promises, no friends, no mediation shall further prevail with him; but putting-on righteousness as a breastplate, and an helmet of salvation upon his head, and putting-on the garments of vengeance for clothing, and being clad with zeal as a cloak, according to their deeds accordingly he will repay fury to his adversaries and recompense to his enemies, Isa. 59.17, 18.  
II. If Christ shall be the Judge, oh how shall Pilate tremble that condemned him, and Judas that betrayed him, and the Jews that thirsted for his blood, and all that any ways were consenting to his death! And that (let me tell you) many thousands are that think themselves far enough from such horrid impiety. They that now despise his Ministers, reject the offers of grace, disobey the Gospel, profane the Sacrament, count the Cross foolishness, & will not rely on a crucified Saviour, such, how well soever conceited of themselves, allow the fact of the Jews in crucifying of Christ; and, had they lived in that place and at that time, they would have had an hand in that blood which they now trample under foot and account as a commonthing, Hebr. 10.29. Yea, they do even now in some sort crucify the Son of God afresh, and put him to open shame, & pierce him again & again with their sins, Heb. 6.6. When such as these shall behold him whom they have pierced, how shall their faces gather blackness, rottenness enter into their bones, and their hearts be overwhelmed with fear and astonishment! They were here offended at Christ's humility: they shall be much more offended at his glory: They were here ashamed of him: then he will be ashamed of them: They would not hear his gentle & mild voice to their conversion; they shall therefore hear his terrible and dreadful voice to their confusion: They would not come to him for ease and refreshment, Mat. 11.29. they shall therefore departed from him into everlasting fire, Mat. 25.41. If in the state of his humiliation he was able with a word to throw his apprehenders on their backs, Joh. 18.6. how easily then, when he ariseth to judgement, shall his enemies (that would not apprehend him by faith) be scattered, and they that hate him, flee before him! Psal. 68.1. Now consider this, ye that forget God, lest he then tear you in pieces, & there be none to deliver, Psal. 50.22. Knowing the terror of the Lord, let us be persuaded to look about us while we have time & place, before that great and notable day of the Lord come, Acts 2.20. That will be the Lords day, a day of glory: In this our day, the day of grace, while it is called To day, let us hearken to his voice, and consider the things that belong to our peace, lest hereafter they be hid from our eyes, Luke 19.41. Let us now curb our lusts, & break off our sinful courses, & live in all holy conversation & godliness, 2 Pet. 3.11. Let us kiss the Son, lest he be angry, & we perish when his wrath is kindled: Then blessed are they and only they that put their trust in him, Psal. 2.12. I am fallen on a third Use.  
III. If Christ be Judge, then lift up your heads, & comfort your hearts, all true Christians. Though his eyes be as a flame of fire, & his voice as the sound of many waters, Rev. 1.14, 15. though a fiery stream issue & come forth from before him, Dan. 7.10. though at his coming the heavens shall pass away with a great noise, & the elements shall melt with fervent heat, & the earth & the works that are therein shall be burnt up. 2 Pet. 3.10. though as wax melteth before the fire, the wicked perish at the presence of the Judge, yet let the righteous be glad, let them rejoice yea let them exceedingly rejoice, Psal. 68.2, 3. That great flame, that shall devour all things else, shall not touch them. Let them not fear any thing, neither Sin, nor Satan, nor Hell. They have a Friend in the Court, that is able to save them to the uttermost, Heb. 7.25. The Judge himself that sitteth on the bench will be their Advocate, & plead their cause. He is their Brother, Heb. 2.11. their Husband, 2 Cor. 11.2. their Head, Col. 1.18. their Redeemer, Rev. 5.9. He shed his blood for them on the Cross; shall he not then speak a word for them on the tribunal? He appeared at his first coming like us, taking not only our infirmities but our iniquities upon him, that at his second coming we might be like him, and appear with him in glory, Col. 3.4. 1 Joh. 3.2. How should the consideration of this make us with patience bear the Cross, & run to the Crown, make us with care to prepare for Christ's coming & with an earnest desire & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.19. to wish and long & look for it, still crying, Come, Lord Jesus, come quickly! Rev. 22.20. It remaineth now that we speak of the third observable in the text, the Persons to be judged, We all: Whence this doctrine,  
III. The last Judgement shall be general. It shall be more general than Death. Some have already escaped death as Enoch & Elijah: many shall escape it, even all that shall be found alive at Christ's coming, 1 Cor. 15.51. 1 Thess. 4.17. But none shall escape judgement. All that are in the graves shall hear Christ's voice, Joh. 5.28. All shall appear before his judgement-seat, 2 Cor. 5.10. whether Small or Great, Rev. 20.12. whether Quick or Dead, Acts 10.42. whether Just or Unjust, Acts 24.15. So that the Prophets Many, Dan. 12.2. is to be expounded by the Apostles All here; All shall awake out of the dust, for All shall stand before the tribunal; high & low, rich and poor, one with another, from him that sitteth on the throne to her that grindeth at the mill. There shall be no acception or exception of persons no sanctuary or hiding place, no bribe, no appeal, no appearing by Proxy or Attorney, no pleading by Counsel, but every man shall stand at the bar in his own person to give account of himself to the Judge. Every man's actions shall be scanned, and sifted & weighed in the balance of the Sanctuary: Every one shall be tried & judged by God's Law concerning every thing that he hath done in his body whether good or bad, 2 Cor. 5.10. Yea, not only deeds, but words shall be accounted for, Matth. 12.36. yea, thoughts, Acts 8.22. Ro. 2.16. yea, not only commissions of evil, but omissions of good; not only the wasting of our substance with the Prodigal, but the not employing of our talon with the slothful servant. Thou must be reckoned with for all that God hath bestowed on thee, for all the gifts of nature, for all the means of grace, for every Sabbath thou hast enjoyed, for every Sermon thou hast heard, for every blessing received, for every correction inflicted, for the time that God hath lent thee, & the opportunitles of well-doing. Thou shalt be questioned how thou hast used the membres of thy body, how thou hast employed the faculties of thy soul, how thou hast gotten and how thou hast spent thine estate, how thou camest into and how thou hast discharged thy calling. Every man shall be summoned in particular to give an account of his stewardship, Luke 16.2. An exact and strict survey shall be taken of all that we have done, spoken, thought; of every roving cogitation idle word, unadvised action; of every duty omitted, sin committed, creature abused, means neglected, time misspent. Here we take notice but of a few matters amiss in our lives; but at that day the least sins shall be made to appear before all the world. For as in the beams of the Sun the least motes are discerned, so shall the smallest peccadilloes be discovered by the brightness of Christ's coming. And if the least, how much more the greatest? If for every idle word that men speak they shall give account in the day of judgement, Matth. 12.36. how much more for Lying, Swearing, Forswearing, Cursing, Blaspheming? If we must be answerable for the utmost farthing, how much more for Covetousness Oppression, Gluttony, Drunkenness, Theft, Adultery, Murder, Rebellion? The consideration of this strict tribunal maketh the godly themselves oft to tremble and quake. Quoties diem illum considero, toto corde contremisco, saith Hierome. And if holy men be afraid, oh what cause have profane ones to be astonished! If the righteous searcely be saved, where shall the ungodly and sinner appear? 1 Pet. 4.18. How will the faces of all wicked wretches be covered with shame, when those abominable sins which they now dig deep to hid from the eye of the world, shall all be made manifest to men and angels! If ye ask me now, as they Acts 2.37. What shall we do, that we may stand with comfort before the judgement-seat of Christ? I answer; 

I. Let us all judge ourselves unpartially.  
II. Let none judge others rashly.  
III. Let Magistrates judge justly.    
I. Such is the Knowledge and Power of the Judge (as ye have heard) that it will be altogether impossible for any man to hid himself from him. Neither the mountains nor the waves will be able to cover thee from him that will command the Sea, the Earth, Death and Hell to giveup their dead, Rev. 20.13. But though thou canst not conceal thy person, yet (which is far better) thou mayest conceal thy sins from the eye of the Judge, by confessing and forsaking them now: 1 Joh. 1.9. Psal. 32.5. If thou discover them now, they will be covered then. If in the petite Court of thine own Conscience thou call thyself to account, and condemn thyself for thy transgressions, thou shalt be acquitted at the general Assizes. Hear the Wise man's words: Prov. 28, 13. He that hideth his sins, shall not prosper; but he that confesseth and forsaketh them, shall have mercy. So S. Peter, Acts 3.19. Repent ye, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Every sin we commit, God setteth it on our score, till we repent: but penitent tears wash all out. This Peter having found true by experience, Mark 14.72. & 16.7. commendeth a Remedy with a Probatum est. David, Manasseh, Marie Magdalene, all God's Saints, have proved this course effectual. Let us take it. Let us arraign ourselves at the bar of our own conscience, rip-up our hearts and lives, confess our sins with sorrow and shame, condemn ourselves for them, repent unfeignedly of them, and turn from them, and then we shall find all blotted out at that day. The Judge will take all on himself, will plead for us, and discharge us. But if we cover our transgressions, as Adam, by hiding our iniquity in our bosom, Job 31.33. we shall find that as the bushes could not hid him, so neither shall the hills hid us. For if we neglect this duty, assure we ourselves the Judge will not; but if we forget our sins, he will remember them; and if we cast them behind our backs, he will set them in order before our faces, Psal. 50.21. Oh let us not put the Judge to this, but let us save him the labour of judging by judging ourselves. His judgement (as ye have heard) is terrible; It is a fearful thing to fall into the hands of the living God, Hebr. 10.31. and who may stand in his sight when once he is angry? Psal. 76.7. but our judging of ourselves is profitable. For though haply for the present (as Correction, Hebr. 12.11.) it be not joyous but grievous, yet afterwards it yieldeth the peaceable fruit of righteousness to those that are exercised thereby. For so saith the Apostle, If we would judge ourselves, we should not be judged, that is, we should not be condemned with the world, 1 Cor. 11.31, 32, This is one Use.  
II. If ye would not be judged yourselves, then judge not others. It is our Saviour's caveat, Matth. 7.1. Judge not, that ye be not judged; yea, and the Apostles argument in this very place, Why dost thou judge thy brother? or why dost thou set at naught thy brother? for we shall all stand before the judgement-seat of Christ. So it should be read: for there is an illative particle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Original, which should not have been left out in the Translation. This For ushereth-in a double argument against proud and Pharisaical judging, against busy and uncharitable censuring of other men, one from the persons to be judged at the last day, another from the Judge: 1. We shall all be judged: therefore leave meddling with thy brother's affairs, and look well to thyself. 2. Christ is the Judge of all: therefore usurp not his office; step not from the bar to the bench. This would be presumption and sacrilege; the other, folly and uncharitableness. S. James argueth after the same manner, Jam. 4.11, 12. Speak not evil one of another, brethren: He that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law: but if thou judge the law, thou art not a doer of the law, but a judge. There is one Lawgiver, who is able to save and to destroy: who art thou that judgest another? What absurd and saucy impudence would it be for prisoners, who are all in the same condemnation, to doom and damn one another? Yet how common is this sin, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this putting an oar into other men's boats? Who is there almost that is not more curious to inquire after others, then careful to mind his own duty? more ready to say as Peter concerning John, John 21.21. What shall this man do? then, as they to him, Acts 2.37. What shall I do? How usual a thing is it to hear the Countryman blame the Citizen, and the Citizen the Countryman, and both the Clergyman? how ordinary, even among those that profess religion, to find men spying motes and straining gnats in their brethren, and yet bearing beams and swallowing camels in themselves! Matth. 7.3. & 23.24. And truly for the most part such as are so quicksighted abroad, are, as the Lamiaes, blind at home. It is a good observation of Plutarch's, that as it is a shrewd sign that they have a dirty and an ill-ordered house of their own, who love to gad much abroad, so it is probable that they have foul consciences in their bosoms that love to peep much into other men's matters. This we gather from Matth. 7.3. No eye so good at spying a mote as that which hath a beam in it. None so ready to find fault with the waist of the ointment as he that was about to sell his Master's blood, John 12.4, 5. Know this, whoever thou art that busiest thyself with thy brother's accounts and thy Master's office, that thy condemning of others will not excuse thyself. I have heard it hath been so sometimes in Courts below, that an offender hath escaped by impeaching his fellows: but it will be so far from standing thee in stead at the bar above, that it will be added to the bill of thy sins, and inflame thy reckoning. See what the Apostle saith, Rom. 2.1. Thou art inexcusable, O man, whosoever thou art that judgest. Leave prying therefore into other men's actions and passing thy sentence upon them, and turn thine eye inward, and examine thine own conscience, and I warrant thee thou shalt find matter enough at home to find fault with, and business enough to cast-up thine own accounts, and no leisure or list at all to cast stones at others, John 8.7.  
Obj. Doth not our Saviour say, Matth. 7.16, 20. By their fruits ye shall know them? therefore judging his lawful. Or, if judging be not lawful, down with the Magistrate.  
Resp. When actions are notoriously evil, we may reprove and censure them, we ought to beware of the persons that commit them, yea we may safely judge the tree to be yet evil that is wont to bear such fruit: But to determine the final condition of such a tree, and to say it shall be fuel for hell, is high and dangerous presumption. For aught thou knowest God may better the nature of it, and make it a plant of Paradise. Judge nothing therefore before the time, 1 Cor. 4.5. nothing rashly, nothing harshly, nothing without ground, nothing against charity. Such judging it is that the Scripture forbiddeth.  
But this maketh nothing against public judging, nothing against the  Magistrate, whose calling is as clearly warranted by God's Word as the exsecution thereof is profitable to humane society. By me Kings reign, and Princes decree justice: By me Princes rule and nobles, even all the Judges of the earth, Pro. 8.15 16. The Judge here in the text would not invade the Judge's office, Luke 12.14. and commandeth that Cesar have his due as well as God, Matth. 22.21. The Apostles agree with their Master: S. Paul, Rom. 13. telleth us that the Magistrate is ordained of God and that he is the Minister of God for our good; & that we must afford him subjection tribute, fear, honour. S. Peter saith the like, 1 Pet. 11. 13-17. And S. Judas sharply inveigheth against such as despise dominion, & speak evil of dignities, vers. 8. Since the Scripture is so clear for this point, how intolerably too blame are they that abuse this spiritual sword to blunt the edge of the temporal, & slander Magistracy and  Justice, as if it could not stand with Religion & Christianity! Such affronts as these that are put upon the Judgement-seat itself me thinketh should rouse up the spirit even of a Gallio, and make him, how careless soever of other things, to take care of himself and his freehold. God put true zeal and courage into the hearts of all Magistrates, that they may magnify their office by doing justice and judgement. That is the third Use of the Text, That  
III. Judges should judge justly. Of this but a word; Verbum sapienti. The Apostle saith, We shall all stand before the judgement-seat of Christ: Let me a little alter the words, & tell all Judges and Magistrates, That Christ standeth before their judgement-seats. The Aethiopians (as Franciscus Alvarez reporteth) used to set many chairs about the tribunals of Judges, imagining their Gods would come and sit down in them. That which they did but imagine, the Scripture assureth us of, That the Lord is with Judges in the judgement, 2 Chron. 19.6. That God standeth in the congregation of the mighty, and judgeth among the Gods, Ps. 82.1. The Turkish Justicers in the Divan (they say) dare at no time transgress the Law, because sometimes the Emperor is wont to stand behind the hang, and they know not when he is absent: How much more should Christian Magistrates, and all that have to do in Courts of judicature, stand in awe, and sinne not, when they consider that the Lord is ever amongst them, and though they see him not, yet he taketh notice of every person, and observeth every particular; the ground and menaging, and issue of every suit; what conscience the Jury make of their oath; the manner and motives of the Lawyers pleading, and of the Judges giving sentence! How should this make them all (as Jehoshaphat enjoineth, 2 Chron. 19.6.) take heed what they do; especially the Judge, who being Superintendent over the whole affair, is accountable not only for his own actions, but for whatsoever miscarriages he might have hindered, or should have punished, and did not. Let every one therefore that sitteth on the Bench think of that dreadful Tribunal in the Text, and let him not so much look about him, or below him, to consider his power, as above him, to consider him that gave him his commission, and to whom he must render an account. In some countries' Judges were pictured without eyes, and Justice commonly is so: But God grant our Judges and Justices may have their eyes in their heads, and fix one on him that seethe in secret, and the other on the cause that is brought before them. And indeed let them but bethink and bespeak themselves with Job, What shall we do when God riseth up? and when he visiteth, what shall we answer him? Job 31.14. and they will readily follow Jobs practice, and not withhold the poor from their desire, nor cause the eyes of the widow to fail, nor lift up their hand against the fatherless, though they see their help in the gate, vers. 16, 21. They will follow the Prophet's counsel, Isa. 33.15. They will walk righteously, speak uprightly, despise the gain of oppressions, and shake their hands from holding of bribes; They will neither suffer the golden eloquence of Advocates that plead in public, nor the eloquent gold of such as would bribe in private, to blind their eyes, and cause them to pervert or deny or delay justice; They will contemn the favours, and frowns, and threats of men, though never so mighty or many; They will not be charmed by letters, or suits; they will not be led by passion, or prejudice, or partiality; but they will hear the small as well as the great, Deut. 1.17. and punish the great as well as the small, and administer justice without respect of persons. Thus righteous will Judges be in their judgements, if they will sadly and frequently fix their thoughts on the judgement-seat of Christ. They will serve the Lord with fear, and rejoice with trembling, Psal. 2.11. they will fear to offend him, and be careful to please and imitate him: And so doing, (besides the many positive blessings that shall flow from their judgement-seats) they shall be a means to prevent and remove temporal judgements from the places where they live; and when Death shall summon them hence, they shall be able to stand in the judgement at the general Assizes; and when unrighteous Judges and mighty sinners shall be doomed to mighty torments, they shall receive a crown of righteousness, which the Lord the righteous Judge shall give them at that day; and not to them only, but to all them also that love his appearing, 2 Tim. 4.8. To whom with the Father and the holy Ghost be all honour and glory now and for ever. Amen.  
FINIS.