GOD'S TRIBUNAL AND MAN'S TRIAL▪ Represented in a Sermon at Pauls-Crosse, upon the fifth of September. 1630. By ISAAC CRAVEN, Pastor of Felmersham in Bedfordshire. 2 COR. 5. 11. Knowing the terror of the Lord, we persuade men. AMBROS. Nihil est quod magis proficiat ad vitam honestam, quam ut credamus cum iudicem futurum, quem & occulta non fallunt, & inde●●ra offendunt, & honesta delectant. LONDON: Printed by I B. for james Boler, dwelling at the sign of the Marigold in Pauls-Church-yard. 1631. To the Worshipful, his much honoured Friend, OLIVER BOTELER, Esquire, all happiness in jesus Christ. Worthy Sir, THE Subject of this ensuing Discourse, is for commonness and familiarity, like thunder; the oftener heard, the less feared: did men but seriously recount how it will be the last trial, and upon it an everduringestate, either in heaven or hell, they would rather desire to be often remembered of what they must once be called unto. These Notions not long since delivered to the ear, were never intended for the eye. Consciousness of mine own meanness, and withal the great disparity 'twixt a lively voice, and breathless lines, have easily dissuaded me hitherto from appearing in Stationary view. If now too soon, I must borrow my Apology from yourself; whose request not only commands, but passeth with me for an Approbation. Otherwise (as curiosity overrules the case) it's neither nature, nor the God of nature that satisfieth all. This critical Age of ours hath at once revived and verified Tertullias complaint; Nisi Deus homini placuerit, Deus non erit. The best is, as I cannot be confident of immunity from censure: so I am taught to neglect it. Gal. 1. 10. Should I seek to please men, I were not the servant of Christ. Such then as these revised Papers are, I am bold to commend to the use of God's Church, under the patronage and protection of your name. Reason's hereto inducing, a stranger will not inquire after; and they that have known my reference to such a pious Parishioner, a real favourer and encourager of my Ministry, need not. Only may they found that acceptance, which the Author before them, and in any proportion further you in the way to heaven▪ ● have no more to desire, but as Saint Paul for Onesiphorus, The Lord grant unto you, that you may find mercy of the Lord in that day. Your Worships in all duty and service, I. CRAVEN. GOD'S TRIBUNAL, AND MAN'S TRIAL. ROM. 2. 16. In the day when God shall judge the secrets of men, by jesus Christ, according to my Gospel. THere is a dangerous erroneous conceit lodged within the hearts of graceless men, that because God is merciful, a Eccles. 8. 11 he will never revenge: as if in regard of his Mercy, it accorded not with his nature to be also Just: The discovery of which error, for prevention of greater danger, is the the Apostles main business in the beginning of this Chapter. First for the Error, God indeed is Merciful, as appears by his patience, forbearance and long suffering: but examine the cause; is it to make man secure in sin? nothing less: but to mollify his obdurate heart, and to work a reformation within him, ver. 4. The goodness of God leads thee to repentance. Secondly, for the danger, it hath a woeful expression in So 2 Pet. 3. 9 the progress of the Chapter; a heaping up of wrath against the day of wrath, and revelation of the righteous judgement of God, and such a God as is no respecter of persons, no partial judge, but will tender unto every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his works. So that he who will therefore sinne because God is good, must look to be damned because God is just. Object. Where haply it may be objected, that the Apostle directs not his Epistle to the Hebrews, the Circumcision; he is taken up now with the Romans, uncircumcised Gentiles. However therefore the jews had a Law whereby to be judged forsin, it were manifest injustice for the Gentiles to be damned having none at all. And indeed it might seem an unavoidable sequel, had the Heathen in all respects been destitute of a Law to direct them. Isay, it might seem an unequal course to adjudge them to damnation for the breach of that which they knew not. Answ. But contrarily so it fared, as they had the Law in Tables of stone, so these had no less imprinted in their hearts; and as the Law of Scripture shall try the one, the Law of Nature shall judge the other. Amongst whom, the grossest Atheist, even David's grandest fool, who hath said Psal. 14. 1. in his heart there is no God, hath a Conscience to school him at one time or other, and to tell him that God will judge him. And although for a while it be silenced and tamed with sleep in vessels prepared to destruction, it shall at length awake and arise for a witness against them. In the day when God shall judge the secrets of men by Christ jesus according to the Gospel. This being the reference and dependence of the words, they offer to our consideration these several points: 1. A time of judgement, [In the day] come when it william. 2. Who shall judge? [God.] judicabit Deus, God shall judge. 3. Whom? [Men,] all men; no exception. 4. What? [Secrets.] Occulta hominum, the secrets of men. 5. By whom? [By jesus Christ;] He that was sent to save us. 6. And lastly, the warrant of Confirmation, For nature the [Gospel,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. according to my Gospel. By dispensation Paul's, Thus within a little compass we have a Day for appearance, a God to judge, Men to be questioned, Secrets to be disclosed, Christ jesus in Commission, and the Gospel for our assurance. In the day when God shall judge, etc. Of all these in the order as I have ranked them: and first of the time, In die. It is the witty curiosity of one that affected it, that Gorran. the time of judgement hath in Scripture four appellations: 1. It is called the Day, for manifestation of secrets. 2. The Night, for suddenness of event. 3. The Even, for the ending of time. Doct Lastly, the Morning, for the beginning of eternity. But to Comment upon the time so, would be loss of time to us. It is best, by Day, to understand the time in general, and to build upon it no more than it bears: that there shall be a day of judgement. A truth of infallible cerainty, because a day of the Lords setting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 17. God hath appointed it: and as Hezekiah said to Isaiah, Good Warranted by Scripture. is the word of the Lord a Isa. 39 8. . A truth likewise for revelation, of great antiquity, and in order to the fountain, from all eternity. Saint jude derives it from Enoch, the seventh from Adam, in his 14. and 15. verses; Behold, the Lord cometh to execute judgement upon all: and the last Apostle agreeth with the first Prophet; for, behold, he cometh with clouds, and every eye shall see him b Apoc. 1. 7. . See him? yea, that blessed Favourite had an exact vision, Apoc. 20. he saw the Throne, and the judge, and his awful Majesty; he saw the dead, and the books, the persons and the causes, the judgements and the proceed, in discussing, in discovering, in condemning: a complete Assize, No day like to this day, no judgement to this judgement. Other are lightsome days, this of darkness and gloominess; the greater lights shall be darkened, the lesser fall from heaven c Mat. 24. 29. . Other are familiar days, this of terror and amazement; the trumpet of God shall blow d 1 Thes. 4. ●6. , and the powers of the heavens shall be shaken c Luk. 21. 26. . Other come when they are looked for, this is a sudden day; Sicut fur in nocte f 1 Thes. 5. 2. , as a thief in the night. Other are preventing days, this is the last day; Horizon temporis & aeternitatis g Corn. a Lap. ; for the Angel hath sworn it, Time shallbe no more h Apoc. 10. 6. . In a word, Other are our days, this is the Lords day; they of his Patience, this of his Vengeance; they of his Mercy, this of his justice and judgement. For the Lord hath appointed a day wherein he will judge the world in righteousness i Act. 17. 31. . Not a judgement of Legal direction, as the Statutes and Testimonies of Morality; nor of fatherly Correction to prevent Condemnation with the world k 1 Cor. 11. 32 , nor of temporary infliction, such as now this dispersing contagion; nor of ordinary administration, whereby God standeth in Counsels: but a general Convention for trial in the highest Consistory, an universal inquisition, a final judgement, discharging the righteous, discarding the , as the day for particulars shall discover what we cannot. So certain, that even Human Reason enlightened with holy Scripture, conceives, concludes no less: for Seconded by Reason, and look but upon the face of this present world, and who seethe not the strange inequality of humane dispensations? Piety is molested, iniquity spared, ambition exalted, humility scorned; which occasioned that of the Poet, Ludit in humanis divina potentia rebus; as if earth's miseries were for nothing but heaven's May-games. But hath God forgotten the cause of his Chosen? Will his justice never be known in judgement? Out of all question, Psal. 58. Verily there is a reward for the righteous: doubtless there is a God that judgeth the earth. And if here he conceal his glory, there must needs be a time for Manifestation; if here he connive for argument of his patience, yet no time passed for evidence of his justice. He hath appointed a day for men and for Angels to behold and admire his righteous judgements. But take a nearer course, and ask thine own Conscience; Conscience. that will tell thee as much: It is that which affrighteth or cheereth, accuseth or cleareth a Rom. 2. 15. , commendeth or condemneth, sits in Commission, and calls thee to often reckoning. Well, if Conscience do this now, 'tis but as Tertullian anciently styled it, Praeiudicium extremi judicij, a forerunner of the last judgement. If men have their peculiar Courts of Conscience here b 1 joh. 3. 20. , let none make question of God's Tribunal hereafter, but accord with Scripture, and Reason, and Conscience, that there shall be a day of judgement. Quest. Yea, but Quando haec? When shall these things be? for that was the Apostles quaere, Mat. 24. A demand that cannot be satisfied at once, for precise definition not at all. Answ. The answer it admits, I comprise in three Conclusions: 1. In general, it shall be in the end of days, the expiration of years, the world's dissolution, the Common Resurrection. It is appointed unto men once to die, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but after this the judgement, Heb. 9 27. 2. In more particular, it shall be when the signs are accomplished, the Gospel of the kingdom resounding to a reformation, Antichrist revealed and disthrone, the faith eclipsed, manner's depraved, tribulations multiplied, terrors dispersed, the jews, in some measure, recalled; then Levate capita vestra; lift, up your heads, for your redemption draweth nigh a Luk. 21. 28. . 3. But individually to assign it, surpasseth the sublimest knowledge of men and of Angels. The Disciples (we must think) had learned it, if any in the world, for Vobis datum est, Mat. 13. Unto you it is given to know the mysteries of the Kingdom of heaven. But what if all mysteries be not alike? There are Mysteria Regis, and there are Mysteria Regni: Mysteries of Religion, and they might, nay, they must be known: Mysteries of men's hearts, and them none knows, save he that form the heartb. Mysteries of future Events, and such the time jer. 17. 9, 10 must manifest, as ultra Sphaeram, removed from our reach. Secret things belong to the Lord, Deut. 29. The Father hath put them in his own power, Acts 1. It was not for the Apostles then, it is not for us to know them now. Such a reserved Mystery, such an indeterminable season, is the time of the last judgement; unknown to us, to the Angels of God, to Christ himself as concerning his Manhood c Cyril. , at lest for the days of his flesh d Orig. . Otherwise, impossible for the everlasting Father to be ignorant of the last day. But he knew it not necessary for us to know: it was better concealed; and that 1. For the exercise of our faith, the trial of our patience, the perfection of our hope; faith to believe it, patience to attend it, hope to rely upon it, resolving in all our troubles, that sooner or later, a day of release will come. 2. For restraint of Curiosity, that would be prying into veiled secrets, to keep us within our Compass from fingering the forbidden fruit, to season us with sobriety, and to teach us in such a subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not to be wise above that which is meet. 3. To contain us in awfulness, and make us watchful in our callings e Mat. 14. 42. 1 Thes. 5. 6. , provident out of ignorance, and circumspect in uncertainty. Latet ultimus dies (saith Aug.) ut obseruenter omnes. We are kept from the knowledge of the last day, to have in suspicion every day. 4. And lastly, concealed, that the Non-conuerted may be drawn to a speedy repentance, jest the day surprise them when lamentation will be too late, and that regardless sinners may be taken without excuse for not considering the time of their visitation. Such than is the nature of the day of judgement, Certain for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it shall come, uncertain for the quando, we know not when: Nothing more sure, nothing more sudden; yet this I may boldly aver, it cannot be fare from us: it was at hand in the Apostles times a 1 Pet. 4. 7. , therefore nearer now; hora novissima, the last hour in Saint john's time b 1 joh. 2. 18. , wherefore rather now: if the ends of the world were come upon them c 1 Cor. 10. 11 , they are close upon us. I dare not go along with our adventurous Calculators to the determination of the year (God keep us from that height of audaciousness.) Only if wickedness know not how to be more wicked, nor vanity how to be more vain d These are such perilous times as Saint Paul foretelleth. 2 Tim. 3. 1, 2, 3, 4, 5. , if pampering Epicurism, transcendent pride, covert Atheism, open profaneness, unmerciful oppression, over-mercifull connivance to sin, if wasteful prodigality, insatiable avarice, Simoniacal Sacrilege, unbridled luxury, if beastly drunkenness, bloody treachery, slanderous detraction, cunning fraud, if envious undermine, ambitious temporize be the ripening of the world to judgement, I say it again, it cannot be fare from us. When we see in an old man the signs of age, as a doting brain, a languishing stomach, a cold body, a wayward mind, we gather his time is not long, though the article of his dissolution we know not. Beloved, long hath the world doted with heresy, languished in the faith, been cold in charity, and wayward in vanity, all signs of an approaching dissolution, and tell us like so many Baptists, appropinquavit regnum; The kingdom of heaven is at hana. And therefore the issue is this, seeing most of the signs are already accomplished, seeing the world is aged and betrays no less, and that the general judgement is even at the door (e) Ier 5. 9 ; the point is clear (be the moment never so uncertain) that there shall be a day of judgement. I cannot dismiss it so. For First, (me thinks) the certainty of the day should Applic. be to the sons of Belial, as that fatal hand to carousing Belshazzar a Dan. 5. , which wrote his doom upon the wall: and secondly, to every regenerate soul, as that little Cloud to Elijahs servant, which arose out of the sea, like a man's hand b 1 Reg. 18. . Use 1 The former hand writes matter of terror to the damned crew of unbelievers; dreadful sights of hideous For the wicked. 1. Matter of terror. signs; the Trumpet sounding, the graves opening, the earth quaking, the stars falling, the judge preparing in severest manner to take their last accounts. Accounts for themselves, how they have lived; accounts for their brethren, how they have loved; accounts for their bodies formerly abused, accounts for their souls before neglected, for their inmost thoughts, for their idle words, their omissions of good, commissions of evil, all in such rigorous manner, that neither honour, nor riches, nor favour, nor friendship shall advantage, exempt or excuse them. Latere erit impossibile, apparere intolerabile c Anselm. . O fearful case of miscreant forsaken wights! whither should they look? which way should they turn? Look to the Clouds, and the Son of man ready to damn them; down to the ground, and Hell mouth ready to devour them; look before, and the infernal fiends ready to hale them; behind, the glorious Saints, and some their dearest friends, to cashier, to forsake them; turn to the left hand, their sins accuse them; to the right, God's justice threatens them; whithersoever they look, whithersoever they turn, their loss is heaven, death is their doom, and Hell their portion for ever. O consider this all ye that forget God, (for 'tis needless in a subject of such infallibility to deal against ancient Heretics; and I hope, they are unborn amongst us, that Atheistically scoff and deride it,) but you that with carnal Gospelers contradict it by scandalous living; that crown your heads with Rose-buddes, and make a Covenant with hell, and with death, and with judgement; that with the old Italians ring your Bells to avoid the noise of Thunder, and expel the remembrance of the last with the vanities of your own day; you, I say, should consider (had you love to your own souls) how the day is approaching, when accounts must be given for all. Peradventure it comes before your decease; or haply Mortality first arrests you, all will be one; not avoidance by death; Quia, qualis hinc quisque egreditur, talis in iudicio praesentatur a Greg. Dial. lib. 4. cap. 39 ; Such a departure hence, such an appearance at last: such a dissolution, such a Resurrection. Wherhfore think not to presume with the ungracious servant b Mat. 24. 48. , Tardat Dominus; the Master i● slack in coming; think not that God will slight it, because he defers the time. The old world had a long warning, yet drowned at length; Sodom was long spared, yet burnt at length; jerusalem long entreated, yet spoilt at length; and the general judgement, though long delayed, yet at length it comes. The Rainbow, (saith one c Disce mori. pag. 408. ) as it hath a watery colour to show us what hath been past, so also a fiery to signify what is to come. And then Vaeridentibus; Woe be them that laugh, for they shall mourn d Luk. 6. 25. . Woe be to them that now presume, they shall then be quelled. For to men of any sensible conscience, the very name of judgement is by nature dreadful; and if there be terror in the name, needs must the day be exceeding terrible; if the Israelites feared when the Law was delivered e Exod. 20. , what shall the when the breach shall be doomed? If Felix trembled when Paul foretold it f Act. 24. 25. , what shall a world of sinners, when God reveals it? O then that a word of Exhortation might prevail amongst 2. Exhort. you! that you would make advantage of this black affrighting meditation, and now in the days of patience bethink yourselves against the day of vengeance: for yet the weather is fair and seasonable, ye may frame an Ark to save you from the future deluge; yet are the Angels at the gates of Sodom; your souls may be a prey to yourselves by escaping thence; yet jonas prophecies in the Streets of Niniveh; there's hope of mercy if you turn from your evil ways: yet wisdom calls unto wand'ring passengers, Vsque quo? Prou. 1. How long (ye simple ones) will ye love simplicity? What should I say more? yet the Bridegroom tarries and stays the Virgin's leisure; the Prophet woos you a Ezech. 18. with Israel to repent and live; the Apostle beseecheth you in the name of Christ, that ye would be reconciled unto God b 2 Cor. 5. 20. ; and lastly, for enforcement of all, your own Consciences, as so many Cassandra's presage within your breasts a manifestation of sin and justice. O neglect not the opportunities and means of grace, suppress not the liberty of that private remembrancer, but in time consider the things that belong to your peace, and work out your own salvation with fear and trembling; recounting with a blessed Father, how, Maxima est poena peccati, metum & memoriam amisisse extremi iudicij; It is the sorest punishment of sin in this life, to have lost the remembrance and fear of the last judgement. Many vials of God's wrath were poured upon jerusalem; and of many provocations this was the main, Non est recordata finis; She remembered not her end c Lam. 1. 9 . Loss of children, and mournful widowhood were threatened to be brought upon Babylon; all for this, Ero in Saeculum Domina; I shall be a Lady for ever d Isa. 47. 7. . And even so at the revelation of judgement, shall thousand thousands be plagued for this, that the thoughts of their last end were the last end of their thoughts. Wherhfore, knowing the terror of the Lord, we dare not affect you quasi Carmen musicum, as a lovely song of one that hath a pleasant voice; but must cry full loud to awaken your drowsy souls; and by those shaking Powers, falling Stars, darkened Lights, consuming Flames, and those old things that then shall pass away, beseech and exhort you to become new creatures in all holy conversation and godliness. Whereas, if you be so ingrateful as to recompense our pains with neglect, if you make our Gospel a reproach unto us, if nothing will please you but peace, peace, alas! we can but prophesy, and importune you to embrace the season; nay, cannot but prophesy, and proclaim the desolations and terrors which accompany the dismal day, When the Lord shall judge. And this is the hand upon the Wall. Use. 2 The other, as it prognosticates showers of happiness to relieve the wearied soul, and may exceedingly solace For the godly. the hearts of true believers, (for what patience should it work in us? what Heroical courageousness? what contempt of the vanities and miseries of this world? wholeClouds to that purpose will deliver themselves anon.) So in the 1. Place, seeing the Lord hath prepared such a day 1 To prepare themselves; by attending for us, it calls for our Wisdom to prepare ourselves for it; and that he grants us a day of such a general hearing, to provide in the interim that our cause be good. Ante languorem adhibe medicinam; ante iudicium interroga teipsum a Ecclus. 18. v. 1●, 20. . Look how for prevention of sickness thou wouldst purge thy body; so, to escape the rigour of judgement, examine thine own soul. What sincerity of profession? What integrity of conversation? What purity of Conscience? all must be looked unto, would we plot to have all well. 1. Our profession in well believing, considering that 1. To their faith. of our Saviour, b joh. 5. 24. 2. To their lives. He that heareth my Word, and believeth in him that sent me, shall not come into condemnation. 2. Our conversation in well-doing, according to that of the Psalmist, c Psal. 37. 38. Keep innocency, and take heed unto the thing that is right, for that shall bring a man peace at the last, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (by the Testimony of the judge) Blessed is that servant, whom his Lord, when he cometh, shall find so doing a Mat. 24. 46. 3. To their Consciences. . 3. Our Conscience in well-assuring, apposing it with jorams question, Is it peace, jehu? b 2 Kings 9 22 Peace, O my soul? and peace that embraceth righteousness? Angels of the Churches, are you conscious of fidelity in managing the Ministry of reconciliation? Magistrates, have you laboured to snape the growth of sin? Officers▪ are you clear from the piercing clamour of corruption? Lawyers, have you applied yourselves to the thing that is lawful and right? Tradesmen, have your minds been set upon righteousness, to the approving of your ways to God? Men and brethren of all degrees, there's a time approaching, when all the world for a good conscience: that if our hearts in the means can acquit us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (with the Apostle) we have confidence towards God c 1 joh. 3. , and may assure our hearts before him. But 2. Since the day is indefinite, and comes we know not when, Incertum tempus semper paratum vult animum. An 2 To watch and pray continually. uncertain time requires a mind prepared at all times. Wherefore as a godly Father in whatever he did, thought he heard the sound of the last Trumpet d Jerome. : So to urge his carefulness in the counsel of another, Nobis certam sollicitudinem imponat incerta Conditio e Eus. Emiss. . Because we are uncertain of the last day, let it make us watchful every day. First, in religious meditation, that it come not unlooked for; and then in fervent prayer, that it come not unwelcome. Never would our lives be so culpable of judgement, were our thoughts but enured to remember it; and never would the time be so dreadful to remember, could we pray with believing hearts, In the hour of death, and in the day of judgement, Good Lord deliver us. Once then to conclude this point; As we hearty tender the gaining of this great day, look into our Faith, that we be found in the Lord jesus; look into our lives, that we walk as becometh Christians; look into our Consciences, that we make them our friends beforehand: Watch and pray continually, that we may be able to stand in the day of trial. O remember how we live in the last and worst times, and know not how near we draw to the last and strictest judgement; and though God should procrastinate and slacken his last coming, yet Tibi propè est ut eas hinc: The Decree is irreversible, that sooner or later we must all away to our long home. Take heed therefore, jest at any time our hearts be oppressed with surfeiting and drunkenness, and cares of this life a Luk. 21. 34. . Let us walk honestly as in the open day, with circumspection as in the last age: and herein let us exercise ourselves to have always a clear conscience towards God, and towards men b Act. 24. 16. . That so when the Trump shall awaken us with a Summons to the last Assizes, we may appear with boldness for our plenary justification, In die cùm iudicabit Deus. In the day when God shall judge. And let this suffice to have been spoken of the first point, to wit, The day of the last judgement. Doct The certainty thus concluded, it will be easy to determine Who shall judge, For to whom can the judgement essentially appertain, save to him who alone is essentially just? To whom can it belong to judge the world, save to him who in the beginning made the world? And that can be none but God (you will say) which must draw us along to resolve with the Text; judicabit Deus, God shall judge. Where it matters not whether we understand the Father, or indifferently assign it to the whole Trinity; seeing Opera Trinitatis ad extra; Such works as pitch upon the creature, admit not of division in the persons of the Deity. Their acts are the same for matter of substance c joh. 5. 19 , though different in manner of administration; another way, but the same work. So Creation at first, and judgement at last, are jointly ascribed to the sacred three in one, and to God in all. Indeed we have it not in terms irrespective, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [God] without further addition, but God shall judge by jesus Christ; and therefore upon a second examine it may seem to be personal rather than essential: The Father by his Son, not the whole Trinity. Well, but if the judgement belongs to them, we cannot exclude the person proceeding from both; there's an Ordine quisque suo, every one in his own order. No dissolution of consent, for by unity of essence the three are one a 1 joh. 5. 7. : no inequality of degrees, for in dignity of persons the same are equal b Symb Ath. . This is enough; the Father judgeth by the Son in the virtue and power of the holy Ghost. Thus than God shall judge; and he that shall do it at last, sits not in the mean time as an idle Spectator. He judgeth now in particular causes, then universally all in all. Now successively, one by one, then conjoinedly all together: now remissely with a temper of mercy, then severely in the rigour of justice: now he gins it in separated souls, to accomplish it then in reunited bodies. In a word, now he deals amongst us (as we make up a politic body) by Kings, and Potentates, and inferior Magistrates, and yet only in palpable convictions, chiefly in the case of notorious crimes, and at sharpest by infliction of temporary punishments: But alas! these authorised judges, these gods that must thus die like men c Psal. 82. 6, 7. , as the best may be deceived through humane frailty, so the most may be perverted by private ends; and of men in subordinate places, some may be seduced with bribery, others transported with partiality: few seen to be zealous in the Lord's cause; to regard the supplications of the poor, the cries of the fatherless and widow, the grievances and plaints of the Levite; laudable enactions: but the misery is, Athenienses sciunt quae recta sunt, sed facere nolunt▪ lamentable executions; Idolatry, Blasphemy, Profanation, Oppression, Whoring, Swearing, Drinking, Revelling: Small reformation; nothing abated. But Lord! Are not thine eyes upon the truth? d jer. 5. 3. and shall not the Supreme disposer of all things visit for these? Questionless, for in the words of the Poet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The righteous God hath an avenging eye, though he hold his hands for a season. Novi opera tua, I know thy works, Reuel. 3. 1. and he knows his time too (would we leave it to his wisdom) for a final abolishment of these sinful deeds and days of sin together, when as one impatient of any longer delay, he will come down himself to undertake and avenge his quarrel, to confounded the justifying a Ezec. 16. 52 sisters of Sodom and Gomorrah, to purge this Augaeum staebulum, this receptacle of noisome sins, and to make up the measure of his justice begun, by taking the matter into his own hands. And then come near ye Nations, and assemble all ye people, keep silence ye Inhabitants and Tribes of the earth; for the Ancient of days hath remembered at length to decide the old controversy: his spirit is weary of any further striving b Gem 6. 3. , and contending by subordinate powers: he will no longer defer it in expectation of amendment, or leave it to the heads of the people, but will end it in a moment, with his own immediate sentence, judicabit Deus, God shall judge. And therefore for a Use 1 1. Use. O hear it, and fear it, ye that walk so unworthy of God, that will not apprehended him as a just rewarder of sinners, but remain insensible either of sin committed, For terror to the wicked. or grace contemned, or judgement threatened. Think not the riches of God's lenity to be arguments & signs of your innocency; conclude not upon escapes in humane consistories, an impunity to your souls for ever: but know, that Divine forbearance hath a time to be inexorable for any longer patience, and a mild indulgent Father to assume the robes of an austere judge. And how presumest thou to be able to stand before such a presence, no less than the Lord of Hosts? whose glorious majesty is inaccessible c 1 Tim. 6. 16. , might irresistible d Acts 9 5. , justice intaxable e jer. 12. 1. , anger intolerable f Psa. 2. 12. , and his all-discerning eyes unsufferable of the lest uncleanness g Hab. 1. 13. , before whom the very Angels tremble h 2 Esd. 8. 21. , as conscious of their own impurity i Comparative, vid. job 4 18. : at whose dreadful displays of judgement both Saints and Angels shall be moved in a manner, and seem to be stricken with amazement. And if the judges selected Favourites are in likelihood to fear (the judgement of some of the Ancients k Chrys. super illud, Mat. 24. 29. vid. Thom. Suppl. 3. partis Qu. 73. art. 3. ) if they (I say) shall fear, who notwithstanding are out of peril; if the pillars of heaven shall shake with astonishment at the terrible descent of the Almighty, what then shall become of a world of enemies and utter despairing Castaways? if it shall thus far with the green tree a Luk. 23. 31. , quid fiet in arido: what shall be done in the dry? if the righteous scarcely be saved, ubi impius? b 1 Pet. 4. 18. where shall the and the sinner appear? especially when laid against by so many Accusers, convicted by such a multitude of conspiring witnesses. O man, think with thyself (if thou canst for hardness of heart) what a wonderful perplexity shall come upon thee on that day! when, besides the objections of an omniscious judge, the Devil c Praesto erit adversarius Diabolus. August. (that old Promoter) shall lay to thy charge: thy brethren, whom ever thou hast hurt or wronged, shall declare against thee: the creatures voluptuously and wastefully abused, shall cast it upon thee d jam 5, 3, 4, 5 : and lastly, after all the rest, thine own Conscience (as a thousand witnesses) shall enforce thee to become thine own accuser, and to apprehended in the bitterness of thy soul, how Deus & diet ultienum convenerunt; The day of vengeance which thou never remembredst, and the God of vengeance, whom thou never fearedst, are come together upon thee. O fearful distractions and tortures of Conscience! These be desperate cases, and lamentable streights: no place for repentance, no hope of release, when the Lord chief justice of the world shall have passed his sentence. For (as Eli to his ungracious sons e 1 Sam. 2. 2●. ) If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him? Man may be persuaded by intercession of friends, and easily drawn with respect unto persons, be corrupted with rewards, and emblinded through affection: Hic judex nec gratiâ praevenitur, nec misericordiâ flectitur, nec pecuntâ corrumpitur, &c f August. . No such matter in the Court of this righteous judge, the transcendency of whose ways above man's is infinitely greater than the altitude of the highest heavens above the lowest parts of the earth. O think of this all ye that make so little conscience of sin; apply it as a corrosive to your wounded corrupted souls; peradventure it may 'cause you to fly from the wrath to come: to consider, that when man's impiety hath advanced itself to the highest: when the iniquity of the Amorites is come to the full, the world shall end, and God to reveal his justice, shall exalt himself in his own strength. Or if thou be sworn against reformation, well, Rejoice (O Man) in the iniquity of thy days, delight in the sweetness of stolen waters a Prou. 9 17. , make thy boasts of the pleasantness of the bread of deceit, but know, that for all these things God shall bring thee to judgement b Eccles. 11. 9 . Man may be deluded with appearances, and gulled with shadows: but Gal. 6. 7. non illuditur Deus; God is not mocked; there's not dissembling before him. He that hitherto hath passed by thy sins in silence, and but laid the axe to the root of the tree; that as yet hath been taken up in whetting his Sword, in bending his Bow, and preparing his Arrows, shall hue up by the roots, and strike to the quick, and pierce thy very soul with the doom of damnation; judicabit Deus, God shall judge. Use 2 The further meditation whereof should affect with a For godly fe●re in the best. religious fear even the choicest and dearest of God's children; as 1. With a fear of Humility in regard of their damnable 1 Of Humility. deservings, menstruous righteousness, their drossy perfections; where if God should make inquisition, Nihil inveniret nisi quod damnaret. He should find in us nothing but matter of condemnation. Yea, the holiest Christian, upon terms of his own uprightness, were not able to answer him one of a thousand. job, though never so highly approved by the Testimony of God c job 1. 8. & himself, yet would he not answer his judge d Cap. 40. 4, 5. , nor lift up his head in his own cause. Paul, though never so clear and unblameable as concerning the discharge of his Apostleship e 1 Cor. 4. 4. , yet would he not justify himself, nor thrust into the Lords harnessed. Alas (beloved) we are but shrubs in comparison of those tall Cedars. High time for us to abhor ourselves in the dust, when jobs and Paul's can cover their faces; to disclaim our own pretended integrities, and by way of supplication to the judge, implore protection under the shadow of his wings, till the storm of his indignation be overpast. Enter not into judgement with thy servant, O Lord f Psal. 143. 2. , for in thy sight shall no man living be justified. Vae etiam laudabili vitae hominum g Aug. Confess. lib. 6. cap. 13. . It were woe with the most commendable life of man, if thou shouldest examine it without mercy. 2. It should affect us with a fear of sedulity and carefulness to abstain ftom sin, to evidence the truth of 2 Of sedulity. our profession in all sobriety and godly demeanour. For when the Master is known to be straight in exacting h Mat. 25. 26, 27. , i● is not for the Servant to be careless in managing: and God to be so strict in examining, 'tis not for a Christian to be dissolute in living. We see, when a man is to answer at the bar, how strangely, many times, he is surprised with aguish passions, what slipping of eyes, beating of pulses, panting of heart, hover of thoughts, for fear of the lest miscarriage before the judges of this world, those little globes of earth (as one calls them) and pictures of living clay? Well, Si tantum pertimescis iudicium pulueris a Greg. , quâ formidine praevidendum est iudicium Maiestatis? He is the judge of judges that in the end must try and take notice of our doings: and a fearful thing to fall into the hands of the living God b Heb. 10. 31. . How then can it be but that the thoughts of such a powerful Majesty should cast us along upon our faces? Quid faciam cum surrexerit ad iudicandum Deus c job 31. 14. ? What shall I do when God riseth up, and when he visiteth, what shall I answer him? O let it arm us against the fiery darts of Satan, and serve to scare us from the unfruitful works of darkness; let us not wound our souls by consenting to lying vanities; let us not fear Consciences by conniving at known corruptions; let us not bless ourselves in the addition of drunkenness to thirst, of sin to sin; but abstain from all ensnaring sensualities, and fight against all rebellious imaginations, and labour to slay them with this twoedged Sword; as a judgement at hand, so a God to reveal it: judicabit Deus: God shall judge. Use. 3 In the third place: Are we once to be judged by a God to whom vengeance belongeth? let it serve to persuade For a timely prevention. us for a timely prevention to be strict and severe in our own trials. Quantum potes, teipsum coargue, inquire in te. (A divine piece of counsel from a mere Moralist d Senec. .) As fare as thou art able, attach thyself, search into thyself (saith he) and at once sustain the person of an Accuser, a severe judge, a remorseful Supplicant. To borrow these a while; 1. Be thine own Accuser in the free confession of thy sins. Peccavi pater (as the prodigal child) Father, I 1 By an humble confession of our sins. have sinned against heaven and against thee. For it fares not in the Court of heaven, as it doth in our earthly Tribunals. With men a free confession makes way for a condemnation; but with God, the more a sinner endears his offence, the more he extenuats the anger of his judge. Sin cannot but call for justice, as it is an offence against God; yet when once 'tis a wound to the soul, it moveth him to mercy and clemency. Wherhfore as David having but resolved to confess his sins e Psal. 32 6. , was accosted eftsoon with an absolution: So, Tu agnosce, & Dominus ignoscet a August. : Be thou unfeigned in Confessing, and God will be faithful in forgiving b ●oh 1. 9 . Only let Confessio peccati, be professio desinendi c Hila●. : The acknowledgement of thy sin, an obligation to leave it; and then thou mayst build upon it, He that confesseth and forsaketh, shall have mercy. d Prou 28. 13. Be thine own judge, and that in the strictest censure 2 By a severe condemnation of our selues. and severest condemnation of thyself; considering that of the Apostle, If we would judge ourselves, we should not be judged e 1 Cor. 11. 31 : for there must needs be a judgement one way or other. Nothing shall go that hath been done against Gods Law. All our enormous acts, Aut homine puniente, aut Deo iudicante plectentur, must either be punished by our own censure, or by the sentence of God: And therefore to prevent the latter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith Saint chrysostom f Expos. in ps. 4. 4. ,) Erect a Tribunal for thine own Conscience; and when that hath accused to the full, pass sentence upon thyself with the returning unthrift, g Luk. 15. 21. I am no more worthy to be called thy son. Tibi Domine iustitia h Dan. 9 7. , etc. To thee, O Lord, belongeth righteousness, but unto us confusion of face. 3. And lastly, after sentence given, be an earnest supplicant unto God for pardon, in the tears and sobs of 3 By supplication to God for pardon. Psal. 51. 1. the Psalmist, Have mercy upon me, O God, after thy great goodness, according to the multitude of thy mercies do away mine offences ⁱ. For (as chrysostom sweetly notes) Vbi misericordia flagitatur, interrogatio cessat k Hom. 2. in ps.. ●0. , etc. Where mercy is entreated, accounts are answered; where mercy is desired, even judgement itself relenteth. Indeed it might seem a very desperate course, to make our address unto the judge, were it not in a time of grace, in a day of salvation: This it is that puts life into the penitent soul, to wit, That God is in Christ, reconciling the world unto himself l 2 Cor. 5. 19 : And if any man sin, we have an Aduoeate with the Father, jesus Christ the Righteous m 1 joh. 2. 1. . And therefore as Themistocles, having offended King Philip, caught up in his arms his young son Alexander, and craved for the Prince's sake what he could not obtain for his own: So albeit thou hast highly provoked and incensed the judge against thee, yet if by the hand of Faith thou apprehended and interpose the Lord jesus, Hic est filius meus dilectus n Mat. 3. 17. He is the Father's beloved son, in whom he hath declared himself to be well pleased. Thus then, let us be mindful of these important directions, and practise them to the furtherance of our reckoning with God: straight accuse, severely condemn, and humbly implore forgiveness, that we may find the Lord propitious in the day when he takes up his Throne to avenge himself upon all unrighteousness. Use 4 Lastly (to end this point) judicabit Deus; Is it so that God shall judge? Here is abundance of consolation to relieve For our manifold consolation. us in our deiections, and a sweet encouragement in all our distresses to bear them with godly patience: For, 1. Doth the world condemn thee for thy zeal in 1 In the case of holiness reviled. the service of God? reproachfully scorn thee for thy care to maintain good works? not blush to traduce thee with imputations of preciseness, conceited singularity, pharisaical hypocrisy? O, but if thy conscience condemn thee not all this while, if that be rectified by the sacred word of God; if thou aim at his glory in pursuing thine own salvation, and side not with the disturbers of the Church: Go on, (good Christian) in the practice of Piety, discourage not thyself in thy laudable endeavours, but recount with comfort that the Lord is thy Judge a 1 Cor. 4. 4. , with a Scio cui crediderim: I know on whom I have believed b 2 Tim 1. 12. . And, 2. Art thou wrongfully adjudged in the erroneous 2 In the case of justice refused. Courts of men? are truth and righteousness gone aside from their proper places? is equity neglected, and poverty over laid? well, have patience a while, cheer up thy fainting spirits; there is a God that beholdeth the innocency of thy cause, unto whom thou hast liberty c Admetus Tribunal aeternum iusti Judicis provocatio salua est. Penar. to make thy last appeal. Pled thou my cause, O Lord, with them that strive with me, and fight against them that fight against me d Psa. 35. 1. . Or, 3. Art thou otherwise injuried by the hands of malicious men? and doth a penurious estate disable thee to sue for amendss? Doth a Nimrod oppress thee? a Laban 3. In the case of innocency oppressed. defraud thee? a covetous Landlord gripe thee? well yet, take not the matter into thine own hands, by attempting unlawful courses; presume not to be judge in thine own cause, for default of a present redress; but often remember what the Apostle taught his Thessalonians, e 2 Thes. 1. 6. It is a righteous thing with God to recompense tribulation unto them that trouble you. Lastly, and is thy spirit wounded with repining admiration, 4. In the case of impiety advanced. at the flourishing estate of the wicked? to consider how thine enemies prospero, and are mighty, and many in number; whereas commonly the righteous are humbled with sorrows, and fed with the bread of tears? well, but ne accendaris; fret not thyself because of the a Psa. 37. 1. : call not into question the dispensations of the Almighty; but as Abraham in another case, Shall not the judge of all the earth do right b Gen 18. 25. ? Go but into the Sanctuary of God c Ps. 73. 16, 18. with dependence upon the truth of his Word, and cause of emulation shall easily vanish away. Tarry but the Lord's leisure, and he comes full suddenly to reconcile and clear the difference: judicabit Deus, God shall judge. Thus (good brethren) of what nature soever our troubles and grievances are; whether holiness reviled, or justice refused, or innocency oppressed, or impiety advanced, yet in consideration of a God for our judge, Let us run with patience the race that is set before us. Behold (saith S. james d jam. 5. 7, 8. ) the husbandman waiteth for the precious fruit of the earth, and hath long patience for it until he receive the former and the latter rain. Be ye also patiented, establish your hearts, for the coming of the Lord draweth nigh. With, which words of comfort I close up the second Point, the Quis iudicabit? God shall judge. Doct The next are the parties to be judged [Men] and that not by exclusion; only men (for the Angels e Tho. 3. p. qu. 59 art. 6. shall be judged, especially they that fell f jude 6. ; inanimate creatures also g 2 Pet. 3. 7. , suo modo, according to their manner;) but by universal inclusion, all men; of all Nations, Ages, Estates, Qualifications, Periods: Nations, be they never so different in their manners and behaviours, in their Idioms and Languages, in their Rites and Ceremonies, in their Laws and Customs, Omnes congregabuntur, They shall all be gathered before Christ h Mat. 25. 32. . Ages, from the world's Genesis to the Exodus and dissolution; from the first man Adam, to the last of his line; male and female, young and old, all must be cited: Estates, from the tallest Cedar, to the lowest shrub; from the mightiest Monarch, to the poorest beggar: high and low, noble and base, in hoc pares, all must be convented. Qualifications from the profoundest Gamaliel to the silliest Ignaro; from the soundest Christian to the son of perdition: Sheep and Goats, good and bad, all must be judged: Periods, whether alive to be changed, or dead to be revived a 1 Cor. 15. 51, 52. : how ever they have passed through several transmutations, all must be presented upon this public stage: 2 Tim. 4. 1. The Lord shall judge the quick and the died at his appearing, and his Kingdom. Reas. For in some respect or other, we are all stewards in the Lord's hushold, all labourers in the Lord's Vineyard, all husbandmen in the Lord's field, all betrusted with the Lords tal●●●s; and therefore accounts must be given by all. We must all appear (saith the Apostle) before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad b 2 Cor. 5. 100▪ . And yet this universality might prove a nullity, were all exceptions of force: For, Object. 1. In death there is no remembrance, Psal. 6. 5. and therefore the dead are uncapable of judgement. 2. And according to the Original Text, He that believeth in God, shall not come into judgement c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , joh. 5. 24. therefore the good are exempt from that. Yea, and 3. The bad have their doom beforehand. For, joh. 3. He that believeth not, is condemned already. How then can this Doctrine be avouched for truth, That there shall be a judgement of all men? To take them in order. Solut. 1. We believe the judgement of the dead, not in sensu composito, dead in that instant; but in sensu diviso, raised from the dead; as also to give them their difference from those that are found alive. For we shall not all sleep, 1 Cor. 15. Some shall remain alive, 1 Thes. 4. And the powerful voice of the Archangel, whom ever it takes not so, it shall make so: Even they that are in the graves, shall hear his voice and shall come forth, joh. 5. The Sea, and Death, and Hell, all shall surrender their dead, Reu. 20. Wherhfore no contradiction in the judgement of such, seeing first they be raised, and afterwards judged. 2. For the good, 'tis beyond all question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. There is no condemnation to them that are in Christ jesus. God hath exempted them from the judgement of condemnation; but yet they must be judged with the sentence of absolution. For that which they have here in part, must then be perfected; and that which they have here by Faith shall then be revealed; a final deliverance from the thraldom of this world to the glorious liberty of the sons of God. Lastly, concerning the bad, it cannot be denied, but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in some respects, they are doomed beforehand: As 1. In God's infallible prescience, unto which all future's are present. 2. In the volume of his revealed will, condemned upon supposal of infidelity. 3. In the books of their own Consciences, accused and adjudged for sin. 4. In respect of torments begun, either here while they are in their bodies, or elsewhere in their deceased souls. I say, they are doomed already in regard of these beginnings: but, 1. To the judgement already passed, there wants an open manifestation of Equity and justice. 2. To the pains already inflicted, there rests an aggravation by their bodies resumed. 3. To the vengeance of former pravity, there wants an infringement of further liberty. Than only are they judged to the full, when their doom is proclaimed, their bodies rejoined, and themselves from the Saints of God everlastingly parted. All then must come forth unto judgement, though not all alike: The wicked like thiefs that are brought forth pinioned and bound with chains and fetters, with hearts despairing, hands trembling, consciences accusing, and their own tongues condemning them. The godly, like the Innocent unjustly imprisoned, that hath confidence in the goodness and uprightness of his cause, exceedingly joying at the coming of his judge, who (he knows) upon good intelligence will strike off his shackles, and set him at liberty. Wherhfore albeit good and bad be reserved to a day of appearance, yet the faithful only long for it, and expect it as a day of reward; ut intra eum diem & victi erubescant, & victores palmam adipiscantur victoriae a Ambros. To the end that on that day the convicted may be clothed with shame, and valiant conquerors obtain the glorious prize of their blessed victory. In consideration whereof the believer hath cast off the spirit of bondage to fear any more; and the day which affrighteth others, is the happy ambition of his desires; while he saith with the Prophet David, b Ps. 42. 2. My soul is a thirst for God, yea even for the living God; when shall I come b Psal. 42. 2. to appear before the presence of God? But the point thus evidenced to our hands, I need not enlarge: let me only enforce it with a word of Application, and so proceed. Use. 1 1. Than, is it God's appointment for Men to be finally judged: and men for number all, from the first generation to the last. Consider then a while (O Christian For admiration of God's wisdom and power. soul) and admire the unlimited Generality of the last judgement. For what a wonderful multitude shall we then behold, when sea and land shall have emptied themselves in a moment, and rendered up all their spoils! when Adam and Eve shall marvel at the sight of so many ages together; the Patriarches bless themselves at the sight of so many reaching posterities; the Christian world be ravished at the sight of such a populous confluence of jews, of Turks, of Infidels in one place. How strangely will it affect us to behold in their several stations Xerxes, Darius, Alexander, Croesus, with all the famous Monarches and Princes of the world before the Tribunal of God? yea, what a marvellous alteration shall we then behold, when all the persecuted and afflicted Saints of God shall arise in judgement and eternally overcome? Abel against Cain, Isaac against Ishmael, David against Saul, Martyrs against Tyrants, Poor against Oppressors, and God for his chosen against all their enemies. All which considered, we are too too stupid (beloved) if we pass without admiration, if we break not into his praises who is Lord and judge over all, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the strong and immortal God. Blessed Creator, how bottomless is the depth of thy wisdom! incomprehensible the transcendency of thy power! that art able to put life into the dust, with such facility to run through so many ages, and in a moment, in the twinkling of an eye, to separate the Sheep from the Goats for ever. But I list not to rest in admiration. Rather in the second place, Use 2 If the judgement be of such an unbounded nature, that it fetcheth in all men: let it serve to inform For intimation of our incuitable appearance. us from the highest to the lowest, of the incuitable necessity of our last appearance. Nemo latebit, nemo evadet: not lurking under Mountains, no consulting for escape in that day; but Adam, ubi es? Adam, where art thou? Cain, ubi frater tuus? Where's thy Brother? voca operarios: a Mat. 20. 8. Call the labourers: if the labourers, no exemption of loiterers. Man, whosoever thou art, Prince or Priest, or one of the People, Red rationem, b Luk. 16. 2. give an account of thy Stewardship. Than foolish Plato (saith Hierome) shall appear with his Scholars; Aristotle shall be confuted with all his arguments: Herod's pompous state shall be turned to shame, cum filius pauperculae, when that Son of the Virgin shall come to judge the world. 'Twas a morning alarm to that wise Macedonian Prince, Philippe, memento te esse hominem. O King, remember thou art a man. An excellent memorandum to admonish of his frailty, to tell him that he must die. O but after death comes the judgement; and haply that was more than he apprehended. Well, if the extent of the one be as c Heb. ●. 27. general as the other, if judgement begin where mortality makes an end, measure not your lives (ye Elders of the People) and reckon not your happiness by the fading glory of the world; let not the rich man presume upon his abundance; let not the poor man dream of a Forma pauperis; but let every man assume for his own particular, Et ego sum homo: (as Austin in another case) Even I also am a man, borne to be changed, and so to be judged. Use. 3 Lastly, (to shut up this point) Seeing the final judgement is to pass upon all the world, let us labour in wisdom so to demean ourselves, that it may be for us, not For proparation, that the day may go with us. against us; that as by nature we are men, and with the world to be judged, we may be graciously prepared with all the Saints to be acquitted and saved eternally. It is written of the Ephraimites in the 12. of judges, that no less than 42000 were taken at the passages of jordan, discovered by their pronunciation, and slain by the men of Gilead. Need I moralise? For the passages then of jordan, we have the of the last judgement; and for those wrangling Ephramites, remorseless sinners; who albeit in this life they may escape unpunished, and pass securely by the Censures of men (especially your grand Impostors, whose Religion consists in formality) yet at length they are known in their different natures; a wrong pronunciation betrays these Ephramites; Sibboleth for Shibboleth, Hypocrisy for Sincerity, unrighteousness for faith, and a good Conscience discovers their Tribe, and damns their souls for ever. To prevent such a woeful desolation, let it be our providence, like so many native Gileadites, to take heed unto our ways, that we offend not in our tongues, to live righteously, soberly, and godly in this present world, and to frame ourselves to the Apostles dialect, I have fought a good fight, I have finished my Course, I have kept the faith; 2 Tim. 4. 7, 8. henceforth there is laid up for me a Crown of righteousness. And so from the parties to be judged, I am come to the Causes to be examined; Occulta hominum; The secrets of men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Not by way of Restriction, but of amplification, A twofold and to distinguish from Human trials. Doct Where the point of Instruction is this, That there is no corruption so privily fostered, no iniquity so covertly contrived, but the Lord shall severely examine, and openly judge it at the last day. The secret conveyances, and practices of bloody hands, the secret susurrations and buzzings of false tongues, the secret imaginations and thoughts of unsanctified hearts, all fall within the compass of this judgement. Though that's not all. No righteousness of the Saints so virulently traduced, no innocency so mistaken, no sincerity so besmeared with the aspersions of damned Hypocrisy, which shall not then be most clearly manifested, and rewarded openly. They are the words of the Preacher, God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil a Eccl. 12. vlt. . To take them promiscuously together. Reas. Less it cannot be than a manifestation of secrets, where the judge is by nature Omniscious, a reader of the most retired thoughts, a discloser of the darkest mysteries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Heb. 4. 13. . All things are naked and open, anatomised (as it were) and cut up before his eyes. No heart of man so darkly imprisoned, but the Lord beholds it; no thought in his heart so silently conceived, but the Lord descries it; no lust in his thought so secretly blown and kindled, but the Lord discerns it; no seed of ungodliness so invisibly rooting in the soul, but the Lord perceives it. He searcheth all hearts (saith David) and understandeth all the imaginations of the thoughts c 1 Chr. 28. . He knows our down-lying, and our uprising, he understandeth our thoughts long before. He is about our paths, and about our beds, and espieth out all our ways d Ps. 139. 1, 2. . Wherhfore rightly is he conceived under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to see, as a God unto whom all hearts be open, all desires known, and from whom (saith our Church) no secrets are hid e ●ui silentium confitetur, & sine voce mens loquitur. Aust. . Man may know the secrets of his own, he cannot of another's heart; nor those of his own but by examination, nor after exactest Scrutiny but with inadequation to the truth. Not, for the heart is deceitful above all things: Who can know it? (saith the Prophet f jer. 17. 9 .) Well yet, Si nemo, non tamen nullus. The Lord knows it (beloved) and beholds it from his holy place: Not need of an Informer to promote the cause: He hath for failing seven eyes, which run to and fro through the whole earth g Zech. 4. 10. . Upon which if you require a Comment, Totus oculus est (saith S. Austen) God is all eye; and so considereth our ways (saith Gregory) minutissimae cogitationes indiscussae non maneant. Every man's work, nay, every thought must be brought to trial. For his knowledge of the world's concealments, and the unobserved sanctity of his Chosen, is nothing less than an unpracticke Theory. He sits not in the heavens as an idle Spectator, with a regardless revengeless eye; but that which he knows, he records; and what he records, he will censure at the unclasping of his book of remembrance; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The secrets of men. Use 1 Which presents us in the first place, with the fearful condition of selfe-deceiving sinners, that dream of security, because they can sinne with secrecy. Like the Atheist For discovery of the fearful estate of close sinners: As in the 10. Psal. Tush, God hath forgotten, he hideth his face, he will never see it. As if they held it for a safe position, Bene qui latuit, bene vixit; and sin were no sin, where man had no sight. But Hypocrite, wilt thou outwardly The Hypocrite. appear like a goodly painted Tomb, and be lined with rottenness and corruption? Wilt thou dig full deep to hide thy Counsel from the Lord? and think with outward services to overshadow an heart? Intus Nero, foris Cato, totus ambiguus? Adulterer, can nothing Adulterer. scare thee save the eyes of a mortal man? art thou waiting for the twilight, and expecting till the Sable hangings of the night bespread themselves about thee? canst thou mantle thyself with the darkness, in the morning wipe thy mouth, and think it shall never be known? Temporizer, is this the height of thy soaring wisdom Temporizer. to maintain correspondency with the times? and neglecting the Common good to devote thyself to thine own? is this thy Religion to conform to the present state with indifferency of affection to a change? Slanderer, Privy slanderer. is this thy occupation to wound with insensible blows? and secretly by false information to draw men into open disgrace? Tradesman, and whatever dealer in Unconscionable Tradesman, etc. the commodities of this world, art thou privileged by deceivable words to set a gloss upon unanswerable wares? to pretend commutative justice with intention of unconscionable gain? Thinkest thou 'tis enough to discharge thee, that thy brother cannot punctually discern thee? Well (whosoever thou art) if thy carriages be so cunningly, so handsomely conveyed, that neither industry nor policy can unueyle and disclose thee, yet know, there is a God who is perfectly acquainted with thy inmost vaults & concavities; a consuming fire a Heb. 12. 29. , that searcheth out thy hypocritical simulation; a Father of Lights b jac. 1. 17. , that espies thee through palpable darkness. Though with Thamar thou muffle thy face a Gen. 38. 15. , with Adam art behind the bushes b Gen. 3. 8. , with Sarah behind the door c Gen. 18. 9 , or posting with Gehezi for a bribe d 2 King. 5. , yet the eye of the Lord is fixed upon thee, and in case of impenitency he will declare against thee. That (as once Epicurus in Seneca) Quid si tuta esse possint scelera, si secura esse non possint? Well mayst thou be able to hide the fact, thou canst not for ever be secure from the judge. Quem nulla unquam humana vis elidet, aut acumen eludet e Lips. de const. lib. 1. cap. 17. . Not means of deluding God's Tribunal: no sig-leaves to cover the nakedness of sin. Neither Achans' theft, nor Sauls hypocrisy, nor the Courtesans curtains, nor Iehu's policy, nor Hamans' treachery, nor Ananias sacrilege, nor any other secret impiety, but the day of account shall clearly reveal it, and the God of spirits condemn for all. Insomuch, as if here thou wouldst often blush for shame, had thy breast but a Momus his grate before it, for men to be prying into thy thoughts; if here thou wouldst loathe and abhor thyself in case of a sudden surprision as thou actest thy secret folly (haply with a num invenisti f 1 Kin. 21. 20. ? hast thou found me, O mine enemy?) how then shall it abash thee, when after so long concealment from the notice of men, the very heart of thy heart shall be plainly unfolded, and the darkness of thy clanculary delights irradiated with the glorious beams of justice in the face of God and his holy Angels? Go to then (every lurking Tenebrio) applaud thyself in thy shifts and devices, sing a requiem to thy soul upon withholden judgements; but know, that as Conscience which is a thousand witnesses, hath a time to accuse thee: So God, who is infinitely more than a thousand consciences, a day to reprove thee; (they are the words of his own mouth) I will reprove thee, and set before thee the things that thou hast done g Psa. 50. 21. . Thus having dealt with the delinquent in occulto, we may seem to have forgotten the sinner in propatulo, whom the presence of men and Angels deters not from ungracious courses: but, Use 2 Secondly, even he also hath his blow, were it his happiness to be sensible of it: For if the smothered works of darkness escape not divine enquiry, what then shall To exaggerate the judgement of notorious transgressors. be the end of notorious villainies, proclaimed abominations? If the secrets of the night shall be clearly manifested, how then can it be but that the outbraving of roaring Ephraimites should be censured with a merciless doom? If publicly in the open Sun thou dare fly in thy maker's face, not fearing to dishonour the glorious name of Christ jesus, to stab his sides, to rip his wounds with direful blasphemous oaths, to profane his day, to disgrace his Ministers, with other the like enormities: Certainly, if a timely repentance prevent not approaching vengeance, thou canst not avoid it, but be so much the sorer punished, as the very secrets of sinful men shall not be exempt from the last judgement. This for the and the sinner. But, Use 3 3. The sincerest Christian must look for his demensum in the further application of it. For whereas this To enforce upon professors a walking with God in sincerity. judgement is of such a discovering nature, that not the closest wickedness can possibly be shrouded from it; O let it persuade us to observe our ways, and to keep our hearts with all diligence; to make a Mittimus for hypocrisy and guilded piety: for Covetousness, that secret kind of Idolatry; to beware of retired as well as of open sins; and to reckon it with that wise Moralist, Senec. for the greatest glory and triumph of innocency, non peccare ubi liceat: Even there and then to give back from offending, where circumstances of time and place might jointly concur to favour us. 'Twas wholesome counsel which a Rabbin gave to his Scholar, to remember there is an eye seeing, an ear hearing, a book written: gravely advised, could we make our advantage of it. Presume not (I beseech you) to sin with security, because of supposed secrecy; let no man dissemble himself out of policy, or semble another in hypocrisy: but let us strive unfeignedly to approve ourselves unto God by walking uprightly before him; make search into the Labyrinths of our self-deceiving hearts; find out those ugly monsters that are lurking within, to destroy us; forget not that sacred discerning spirit, from which there is no withdrawing: but amidst the greatest privacy a Psal. 139. 6. that fear to itself can imagine: I say, in the closest closerts, the darkest groves, the blackest nights, and fairest opportunities, repel whatsoever temptations, and crush the very motions of ungodliness with this or the like thought, there's a sun arising will manifest all, and a day of the Lords appointing, when all masks shall beunpinned, and all disguises taken off; when hearts shall speak, and tongues shall hold their peace. One Use more before I leave it. Use 4 Is there a day for Revelation of abstrusest secrecies? Let it serve to advice us in the case of rash judgement, In the case of rash judgement, 1 Passively to neglect it. passively to neglect it, actively to forbear it. For, 1. Doth all thy righteousness and integrity pass unobserved? and is the world unable to discern thy spiritual estate? doth zeal go for madness, piety for hypocrisy, and charity for vain ostentation? Well, yet (with the blessed Apostle) b 1 Cor. 4. 3. reckon not to be judged of man's judgement; yield not, to slack the fervour of thy zeal: grow not into a weariness of thy former profession, but remember how we must all ere long be manifested in our realties and native colours [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 2 Cor. 5. as much as in Theodoret's gloss to be made transparent and clear as Crystal: in the day when an unguilefull Israelite shall not fail of a Testimonial, but be openly honoured with the witness and praise of God: yea, and rather than fail, ex ore tuo serue nequam (by the doleful recantation of the .) c W●s●. 5 3, ●, 5. This was he whom we sometime had in derision, and a proverb of reproach: we fools counted his life madness, and his end to be without honour: how is he numbered among the children of God, and his lot is among the Saints? That for censures passed upon ourselves. Next for ours concerning others. For, 2. Is the opening of all manner secrets put over to the 2 Actively to forbears it. last day? Let it teach us in all things to be patiently ignorant where we cannot infallibly judge. In use of things indifferent, and in carriages of a doubtful interpretation, non reprehendamus ca quae nescimus quo animo fiant a August. : never condemn the man, where we know not his meaning. 'Tis for itching censorious observers to be peremptory and Pope-like in their definitions: 'tis for them to hold a Dictatourship over the souls and consciences of their brethren: Non sic didicimus Christum. If I will that he tarry till I come, what is that to thee? follow thou me b joh. 31. 22. . Conscientiae latebras nudare (saith Austin,) hominibus hand permissum. Encroach not then upon God's prerogative royal; judge nothing before the time c 1 Cor. 4. 5. ; incur not the condemnation of [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 1 Pet. 4. 15. .] Bishops in another's Diocese. For what, have we not hearts to examine of our own? is it for want of secrets in ourselves? Call out our houses where we have lived, our Chambers where we have lodged: Summon the seats where we have sat, and the pillows where we have rested: ask the fields and the gardens, and the walls, and the hedges, where we have often walked, and what fearful testimonies of unsanctified reservations would not every one of these produce against us? Wherefore (vain Man) stand aloof with the poor dejected Publican e Luk. 18. 13. , and take up the words of the Psalmist; Lord who knoweth how often he offendeth? cleanse thou me from my secret faults f Psal▪ 19 12. . Thus if we would needs be judges, let us sit at home in discussion of our own ways: and as touching the secrets of others, exceed not the rule of charity. They stand or fall to their own Master g Rom. 14. 4. : of whose second appearance (as the Samaritan woman of his first) say, When the Messiah is come, he will tell us all things h joh. 4. 25. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the expression of our Apostle) he will bring to light the hidden things of darkness, and make apparent the counsels of the hearts i 1 Cor 4. 5. . And thus much for the fourth part, the judicial reserved causes: occulta hominum: the secrets of men. Doctr. The person deputed comes next to be considered; and that is jesus Christ. He is the immediate manager and administrator of the judgement; All things were made by him k joh 1. 3. 1 Trem. per manum Ieschua Christi. , and by him shall all be judged, Act. 17. 31. by that man whom God hath ordained. For, First, though it belong to the whole Trinity in point of judiciary power, (which the Father communicates to the Son, generando, non largiendo a Ambros. : by eternal generation, and not by donation in time) yet take it in regard of the visible act, the judicature is Christ's after a b Dan. 7. 9 13. Prop in Senten. 337. Aug. tract. 19 in joh. special manner: For he only shall be seen to descend with a guard of Angels, to open the book of accounts, to examine the several causes, to pronounce the final sentence; it being altogether meet in the wisdom of God that man by man should be tried and judged: that like as in respect of his Sonship, he is judge Coauthoritatiuè, by a common undivided power: So Subauthoritatiuè, in regard of his Mediatorship, and by peculiar deputation, Secondly, how ever the twelve Apostles be to judge the twelve Tribes of Israel c Luk. 22. 30. ; no fear of a rivalship and competition with Christ: it being chief meant (if not solely) in respect of their Gospel, which shall serve to convince or to clear them. Yea, and Thirdly, Whereas all the Saints be to judge evil Angels and Men d 1 Cor 6. vers. 2. 3. , 'tis only as attendant justices on the Bench, Testimonio, Exemplo, Suffragio; by Testimony, Example e So also the Ninivites, and the Queen of the South. Mat. 12. 41, 42 , approbation; Membrorumiure (at most) by Communion with Christ their head; there lies plenitudo potestatis: the fullness of judiciary power, it being altogether congruous, that the heir of his Father's glory should be sole in the swaying of his Father's Sceptre. Where it will not be amiss to consider his Commission. Qualification The one to prove him a lawful: the other a sufficient judge. 1. For his Commission, The Father judgeth no man, 1 Christ is a lawful judge. joh. 5. 22. but hath committed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all judgement unto the Son; Yea, and he hath given him Authority; vers. 27. to execute judgement because he is the Son of man. A plain Commission, if we stick not at the reason; what, therefore Quia filius hominis? Yes, and upon very good reason, if that of Saint Austin may stand: Humilitas claritatis meritum, claritas humilitatis praemium. He humbled himself in the form of a Servant a Phil. 2. , and God hath exalted him to the honour of a judge. Or (as others) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Pelarg. in locum. : It was by and according to his Human Nature. For first the Father of mercies (saith Bernard c Ser. 73. in Cant. ) will have judged per hominem homines, that while the wicked tremble and are full of perplexity, the similitude▪ of Nature may make the Elect confident. Secondly, 'tis as much to Saint Cyril, as in quantum homo factus est d Lib. 2. Cap. 140. : Not so much Causally, for his Manhood, as formally, according to it: intelligamus omnia sibi data esse ut homini e Cap. 144. : to teach us (saith he) that as according to his Deity he hath this power naturally: so according to his Humanity 'twas given him. That's his Commission then. 2. And for his Qualification, he is in nothing 2 An absolute judge for defective that should make an accomplished judge. The ●. Wisdom. 1. And main thing required in such a person, is Wisdom, the Salt of Science, to understand and know the Law: For, Ignorantia judicis calamitas est innocentis f August. ; Downe goes the party innocent, where the judge is to seek for knowledge. O but jesus Christ is the eternal Wisdom g Prou. 8. 22. and Word h joh. 1. 1. of his Father; a discerner of Spirits; a revealer of secret intentions: In whom (as the Apostle speaks) are hid all the Treasures of Wisdom and Knowledge i Col. 2. 3. . The 2. Is justice, the Salt of Conscience, impartially 2. justice. to determine Causes; for (according to the ancient rule) Tamdiu judex dicitur, quamdiu & iustus putatur k Cassiod. Compare Gen. 18. 25. with Rom. 3. 5, 6. . Not longer judge than just. Which if we examine in Christ, A Sceptre of Righteousness is the Sceptre of his Kingdom, Hebr. 1. 8. No exorbitancy of affection, no acceptation of persons in proceed at his Tribunal; For behold, my reward is with me, to give every man according as his work shall be l Apoc. 22. 12. 3. Courage. . 3. A judge must have Courage and undauntedness of Spirit, that justice may receive no affront: He must not fear the face of man, because the judgement is Gods m Deut. 1. 17. , And accordingly jesus Christ is for Majesty and presence, the Lion of the Tribe of judah a Apoc. 5. 5. . The hand of God is upon the man of his right hand, and upon the Son of man whom he hath made so strong for his own self b Accommodatitiè a psal. 80. 17. . 4. And such a Commissioner must be constant in his 4. Constancy warrantable Decrees; not starting aside like a broken bow; not guilty of an Aliud stans, aliud sedens. O but jesus Christ is yesterday, and to day, and the same for ever c Heb. 13. 8. ; the eternal Son of that Father of Lights, with whom is no mutation, neither shadow of change d jac. 1. 17. . Hath he said, and shall he not do it? Hath he spoken, and shall he not make it good? Lastly, and he must have sufficiency of power for Execution 5. Power. of sentence given; for to small purpose doth he judge the fact, that cannot suppress the offender. Yea, but jesus Christ is that victorious Michael e Apo. 12. 7. 8. , and the Captain of the Lords Host f Iosh. 5 14. ; and hath all the world at his command to effect his Royal pleasure; Angels are his Ministers; the Devils his Slaves; his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: let him but say: 'tis done. Take him and bind him hand and foot, and cast him into utter darkness. And therefore the sum is this; Seeing there's nothing behind for Commission or Qualification, seeing the Father hath appointed him, and his Attributes jointly commend him; Wisdom to know, justice to decide, Courage to resolve, Constancy to uphold, and Power to put in Execution: What Pilate scoffingly said to the jews, Ecce Rex vester, Behold your King g joh. 19 14. ; This Doctrine seriously proclaims unto the world, Ecce judex vester; Behold your judge. The task were catechetical to enlarge in particulars; as how he shall summon, and how he shall separate, and the manner of his discussion, with his sentence and retribution: That laudable revived Exercise hath (I hope) prepossessed you with those Notions Let me crave your patience for two or three deductions, and there cannot much more remain. Use 1 1. Than is the world to be judged by him who came to redeem it? and he to return a judge, who died to be known a jesus? O quantum mutatus ab illo! Great To difference his first and last Appearance. ● joh. 4. 25, ●6. Phil. 2. 7. 8. difference betwixt his first, and the state of his second Appearance. He came as a Prophet, to teach and instruct ᵃ: he comes as a judge, to examine and censure. He came as a servant ᵇ, to suffer in humility: he comes as a King, to triumph in Majesty. He came as a Lamb, in meekness and patience ᶜ: he comes as a Lion, with Is. 53. 7. fierceness▪ and indignation. Than, to give light to them that sat in darkness ᵈ: Now, to bring darkness on such Luk. 1. 79. as refused light. In a word, he came to deliver men out of the strong holds of sin, with a Venite ad me omnes ᵉ: Mat. 11. 28. Come unto me all ye that are weary and heavy laden, and I will refresh you. And, God sent not his Son into the world to condemn the world, but that the world through him might be saved f joh. 3. 17. : whereas he comes to give over the servants of unrighteousness to perpetual imprisonment in the lowest hell: For then shall he say unto them on his left hand, Departed from me, ye cursed, into everlasting fire, prepared for the Devil and his Angels g Mat. 25 41. . O think upon the difference 'twixt these Appearances; and recount in your deepest meditations, how the heavens shall shrivel together like a Scroll, and the whole frame of nature be dissolved and melted with flaming fire; how the great and mighty hills shall start out of their places like frighted men, and the great and mighty sinners shall call upon those hills to fall upon them; yea, and lastly, how the crew of unbelievers shall wish but for one of the days of the Son of Man, and shall not prevail to see it. Upon serious thoughts whereof, foreslow not (I beseech you) the season of Regeneration; neglect not the Haltionian days of Christ; but as ever you desire to have comfort at his last, make your advantage of his first coming: Receive his Ambassadors and Messengers of peace, observe his gracious example, repent from dead works and live by faith in his name, that ye fail not to meet him as a merciful Saviour in the day when he comes to judge. That's the first. Use 2 2. By jesus Christ? And hath the Father put us over to be censured by him? O the sweet Consolation that might graciously relieve us, if by Faith and a good To affect us with comfort and desire of his return. Conscience we had interest in the judge's favour! For there's no Condemnation to them that are in Christ jesus; no possible separation from the love of God in him h Rom, 8. 1. & ver. 33. 38, 39 . Is it Christ that justifieth? Quis intentabit? Who shall lay any thing to the charge of his Chosen? He is our Brother, Heb. 2. 11. Our Bridegroom, Mat. 9 15. Our Advocate, 1 joh. 2. 1. Our Redemption, 1 Cor. 1. 30. Shall we then be affrighted at the mention of his Appearance? Disheartened with a slavish degenerous fear? Vae mihi de dié illo terribili, saith Saint chrysostom a In Mat 24. hom. 77. ) Woe is me as concerning that dreadful day; forasmuch as when we aught to rejoice at the remembrance of these things, we pine away with grief and sorrow. Yea, but let not these things be so (my brethren) loose not the benefit of such a comfortable truth; It is I (saith our Saviour) be not afraid b Mat. 14. 27. ; The voice of our Beloved; let not our hearts be troubled. Only make him our friend by the bond of Faith and Charity, and then, if our sins be a distraction, the judge hath forgiven us; Our Corruptions a Molestation, he comes to translate us to the freedom and life of Angels. Insomuch, as the Hart may bray, and David thirst, and the Saints long, and the Spouse importune his return; Make haste (my beloved) and be thou like to a Roc or to a young Hart upon the Mountains of Spices c Cant. 8. 12. . It was a strange infirmity of the Church in Tertullia's days, when they usually prayed pro morâ finis d Tertul. in Apolog. adverse. Gent. cap. 39 , for a protraction of the last end; As if they had scarce been acquainted with adveniat Regnum tuum; Like Idiots in our own times, who hope that they shall never live to see such a terrible day; Not live to see it? Nay, rather fear, thou shalt never see it to live. Wherhfore Christians better principled should give diligence to make their Calling and Election sure, to be persuaded of their Communion with the Son of God, and to possess their souls with this, that he comes to deliver us from a world of temptations, to wipe away all tears from our eyes, to solemnize our Marriage, and in full and perfect manner to endow us with heaven and all happiness; In Consideration whereof, let the Spirit and the Bride say, Come, and let him that heareth, say Come: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Use. 3 Even so come Lord jesus e Apoc. 22. 20. . To terrify the enemies of Christ and his ordinances. Lastly, shall the judge be Christ? It may be matter of terror to the souls of remorseless sinners, the contemners of his sacred ordinances, and as Ezekiel's roll wherein was written, Lamentations, and mourning, and Woe f Ezek. 2. 9, 10 . For how dreadfully shall it confounded the Malicious jews to behold in the place of judgement whom they crucified? How strangely shall it affright and astonish unjust Pilate, to behold the Supreme judge whom he condemned? How fearfully shall it discountenance and quell those barbarous soldiers, to behold the Lord of glory whom they pierced? Nay, if in the time of his Humiliation, he overturned so many armed Champions with Ego sum, I am he; Quid faciet iudicaturus, qui iudicandus hoc fecit a August. ? What shall he do when he comes to judge, who did this when he went to be judged? What a dismal overthrow shall the voice of his Majesty make, when he shall say unto damned Reprobates, as once to the ungracious jews, Ego sum: I am he. Ecce hominem quem crucifixistis: Behold the man whom ye crucified. Ecce vulnera quae infixistis: Behold the wounds which ye imprinted. Ecce latus quod pupugistis: Behold the side which ye pierced. For every eye shall see him, and they also which pierced him, Reu. 1. 7. Now if josephs' brethren were perplexed at his presence, btcause they had formerly sold him b Gen. 45. 3, ●▪ , what a world of perturbation may they justly expect, that exchange their Christ for the world's vanity? What shall the traitorous judas do, that sells him for pieces of silver? What shall the suborned Accuser do, that leads him to be condemned? What shall the Glutton and Drunkard do, that frets him with gall and vinegar? What shall the blasphemous swearer do, that pierceth him with outrageous oaths? And lastly, what shall the unmerciful oppressor do, that crucifies him in his poor members? O the cries, and lamentations, and rueful complaints that shall then be flying through the vastness of a dissolving world! What confusion for the loss of a Saviour, and the wilful provokements of a severe judge! In the day when the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bondman, and every freeman shall hide themselves in the dens, and in the rocks of the mountains, and say to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth upon the Throne, and from the wrath of the Lamb c Apo. 6. 15. 16 . Men and brethren here assembled, I cannot believe, but that the thoughts of such amazing terrors have long ago prepared some souls among you, and seasoned you for the kingdom of heaven. And for you that with benumbed consciences proceed in the ways of sin, o that my words were powerful to the rending of your flinty hearts, and of virtue like Moses his Rod a Exod. 17. 5, 6 , to fetch water out of the hardest Rock! Either now or never bestir you about the means of grace; and begin to bethink yourselves: Quid faciemus? What shall we do to be saved? Ye have yet the offer of Salvation in Christ jesus, and as yet he defers the execution of the judgement, and during the accepted time, Behold the Lamb of God, which taketh away the sin of the world. Whereas, if with disgraceful neglect ye spurn at so great Salvation, if ye will not admit the son of man to reign over you, but despise his Doctrines, doings, fastings, prayings, bleedings, groanings: I must refer you with sorrow, from the Cross of a Mediator, to the dreadful Throne of an avenging judge. Durus Sermo, (I ween) to as many as are cross with God. And shall our Sun thus set in a Cloud? The mistake is too ordinary for menaces of judgement to be confounded with Legal austerities. But let the Remains excuse me upon the warrant of Confirmation, 'tis Secundum Euangelium meum: according to my Gospel. That will be all. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Expos. 1 Some would have to inti 〈…〉 the Norma and rule of the last judgement b Bucan. Scharp. . And I deny not but in the sentence of Absolution it shall: Not ruse but the Gospel for bestowing of life; as no Instrument but faith to apprehended it. The like also for some in the sentence of condemnation, according to that of our Saviour: He that retecteth me, and receiveth not my words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the selfsame word that▪ I have spoken, shall judge him in the last day c joh. 12. 48. . A sense that cannot be refused, so far as it may extend. Shall a Minister of the Gospel in a lewd Congregation conceit, after all his pains, that he hath beaten the air? or a formal Auditor, having sat out a Sermon, that he shall hear no further of it? Let me tell you in the name of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that word which now you hear, deny it entertainment, it shall serve to judge you at last. Thus fare it holds then; but— Non omnibus datum est: all have not attained to hear the Gospel. A great part of the world never heard of the Written Law. If as many as have sinned without the Law, shall without it also perish a Rom. 2. 12. : the sequel is clear, that sinners without the Gospel, shall not be tried by it. And consequently, Secundum Euangelium makes nothing for an absolute Rule. Expos. 2 Wherhfore, others would rather have it in a reference to jesus Christ; and the meaning thereupon to be, that as Paul had preached him for judge of quick and dead: so according to this Gospel the judgement should be holdden by him b Provocat ad Euangelium, non v●doceat secundum quid Deus si● iudicaturus, sed per quam, nempe Mediatorem, etc. Par, in loc. . And indeed the Moral Law, howsoever it threatens a judgement, yet speaks not a word of a Mediator to manage it: gives not the lest inkling of the man Christ jesus. That's extra Cancellos, without the rails and lists of the Law; peculiar to the tongues of Evangelicall Prophets and appropriate to the pens of Prophetical Evangelists; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: according to the Gospel. But— Expos. 3 Be the reference what it may, I think their gloss the best, who conceive the Gospel to be the evidence andwarrant, Nuncium ac praeconium (as Caluin upon the words) The tidings (in part) and proclamation of the future judgement. As if the Apostle had said, There shall be a day, when God shall judge by Christ, Sicut testatur Doctrina haec, cuius ego sum praeco constitutus c Annot. brens. in loc. : As witnesseth this Doctrine, whereof I am made a Preacher: Or (as Theophilact to the same purpose) Secundum quod de die judicij Euangelizare & docere soleo. Not a Gospel then that should make him a fifth Evangelist (as some Heretics would have guled the world d De quibus Ambr. in Luc. in Prooem [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] , Nor a Scripture to be distinguished from the Gospel of Christ (notwithstanding the pronoun annexed) for Paul's Gospel is God's Gospel, Rom. 1. 1. thy word, and their word (as our Saviour in the 17. of john) theirs by dispensation, thine for revelation: so Christ's originally, Paul's Ministerially e Christi ut Autb●●is, Apostoli ut praedicatoris. Lyra. . Accepi à domino, 1 Cor. 11. Paul. receives it from God, and so delivers it to the Church. But I remember where I speak, and would God (with Moses) that all the Lords people were Prophets f Num. 11. 29. . Let the point of observation be this: Doct That the Article of the general judgement is no less than a part of the Gospel. It is one of the preferments of the Gospel above the Law in the 12. to the Hebrews g From v. 18. to the 13. , that instead of access unto the Mount that might be touched, unto blackness, and darkness, and tempest. The believing jews were come unto Mount Zion, and to God the judge of all. A strange Paradox in the opinion of the world. Can God the judge of all, be the subject of the covenant of Grace? or the Gospel, his Mercy-seat be reconciled with the Tribunal of justice? Indeed the Pontificians glory in it, and think their conclusion impregnable, that the merit of Works, and the doctrine of Grace may very well stand together a Cornel. a lap. in lo. . But to answer them in the words of Pope Gregory; Aliud est secundum opera reddere, aliud propter ipsa b In Psal. paeni●en. 7. . It's one thing to tender according to our works, another for the worthiness of them. The former (we grant) is both Mercy and justice, though in a sense little helpful to them: Mercy in crowning those poor performances which have no condignity c Rom. 8. 18. with the reward: and justice in accomplishing those gracious Promises d Compare Heb. 10. 23. with 1 Joh. 1. 9 , which were made in the Lord our righteousness e jer. 23. 6. : But then, if we speak of the latter, no Mercy, but justice, propter opera; for the value and merit of our works: and if God should deal with us so, no justice but punitive: for what place (saith that Father f Mor. lib. 35. cap. 16. ) is there left for salvation, when as our evil doings are merely evil; but the good things, which we believe we have, cannot be purely good? Non est quo gratia intret (saith Bernard g Super Cant. Serm. 67. ) ubi iam meritum occupavit: Not room for the grace of God, where intrusion hath been made by man's merit. They are strongly opposed, Rom. 11. 6. If by grace, than no more of works; of of works, it is no more grace. I conclude this digression with that speech of Prosper, h Lib. 1. de vocat, Gent. ca 5. Nulla possunt tam praeclara opera existere, etc. There can be no good works of that excellency and dignity, as may challenge by the judgement of retribution, what only cometh by free gift; and consequently judgement and Gospel are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this respect. In this (I say) incompatible, though without any prejudice to the main: For, Reas. 1 1. If that be Gospel, which informs us of the person of Christ, explains his Kingly function, and the precious fruits of his Mediation: This Doctrine of the general judgement cannot be less, while it clearly presents before us God and man in one person a joh. 5. 22. 27 , exalted upon the throne of his Majesty b Mat. 25. 31. , to consummate the beatitude of all his chosen c Heb. 9 28. . Reas. 2 Secondly, If that be Gospel, Quod annunciat nobis res faustas d Theophyl. : that comforts the languishing spouse, and tells her of a glorious redemption. Behold in the Article of the judgement, the very season of refreshing from the presence of God e Act. 3. 19 , the expectation of the Saints f Phil. 3. 20. , and restitution of all things g Act. 3. 21. . A day of Mercy for such as Onesiphorus h 2 Tim. 1. 18 , a ground of comfort for such as the Thessalonians i 1 Thes. 4, 18 , a crown of righteousness for such as Saint Paul k 2 Tim. 4. 8. , which the Lord the righteous shall judge give unto them that love his appearing. Thirdly and lastly, if that be Gospel, which calls for Evangelicall duties, for Faith and Repentance, and the practice of Sanctification: behold the judiciary return of our Saviour, persuading us to live by Faith l Heb. 15. 37, 38. , to repent m Act. 17. 30, 31. and renounce our sins, and to have our conversation in heaven n Phil. 3. 20. . That (a little to vary his speech) o Dr Whitaker Aut boc, etc. Si hoc non est Euangelium, neque no● sumus Euangelici. They are as blind as Sodomites, that discern not Gospel in these: and such as may justly be feared, they never felt the Gospel's power. Tell me then, ye that harken after Mercy and Peace, and disrelish the explanation of this Article of our Faith: Use 1 For answer to the exceptions of selfefavouring Hearers. Have ye appealed unto the Gospel? To the Gospel ye shall go. In the words of our blessed Apostle, Non pudet me Euangelij Christi p Rom. 1. 16. . Fare be it from the Heralds and Proclaimers of these tidings to be moved with the censures of the world. Let the roaring Sons of Belial make songs of us at their jovial comporations, brand us for unmerciful Doctors of despair: let the guilty conscience go trembling away with Foelix q Act. 24. 45. , (such an aguish fit may peradventure turn to good.) At worst, what matters it, so long as to the friends of God we come as so many Doves with our Olive-branches. No rarity for a full surcharged body to be Sea-sick: for a sinful distempered soul to be Sermon-sicke: with illdisposed Palates the sweetest Potions have a bitter taste; and so with dis-affected souls, Euangelicissimae conciones ᵃ: the very quintessence of the Gospel is the savour of death As the Apoc. ●s styled by ●ullinger, E●angelicissimus ●ber. unto condemnation. The Trumpet which sounds in an Army, formidolosi militis mentem deijcit: disliveneth the heart of a cowardly soldier: while it inflames the valiant spirit with greater courage: so the Priestly trumpet in an Auditory, dejects the soul of an impenitent sinner, animos viri sancti corroborat: confirms and strengthens the resolutions of a holy man ᵇ: Great difference then 'twixt the native intention, and the cross Aug. de temp. ●r. 106. accidental Issue. The doctrine of the judgement is of itself life Ahimaaz c 2 Sam. 18. 27 , a good man, and cometh with good tidings: and wherever it fails of an answerable apprehension: If our Gospel be hid, it is hid unto them that are lost d 2 Cor. 4. 3. . Use 2 Let me close with you (my Brethrens) of whom I am persuaded better. It was Sampsons' Riddle in the foureteenth To be moved upon this doctrine with Evangelicall affections. of judges; Ab●edente prodijt edulium: Out of the Eater came meat, out of the strong came sweet. Have you heard of the Lion of the Tribe of judah, of the strong and immortal God? that his judgement shall one day devour, and his strength confounded the ? O labour to make your advantage of it, to find meat within this eater; to extract honey out of this strong, and to relieve your souls with the sweetest consolations that by faith are hence deriveable. Let graceless sinners emplunge themselves upon it into a gulf of despair: Ecce Euangeliz● vobis: to you that walk worthy of Christ, the gladsome tidings of the happiest day that ever time conceived: of an everlasting jubilee: of a marriage a Apoc. 19 7. , a coronation b 1 Pet. 5. 4. : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unspeakable words: such as is not possible for a man to utter. Acquiri potest (saith Austin) aestimari non potest foelicitas istius dici. Well may we come to enjoy, never can we perfectly estimate the happiness of that day: when the enemies of God and his Church shall be clad with dishonour and everlasting shame c Dan. 12. 2. , and the Bridegroom with his prepared spouse d Apoc. 21. 2. shall appear in triumph and perfect glory e Mat. 25. 31, 33. , and an everlasting period be at once imposed to s●●e, and to time f Apoc. 10. 6. , to tears and to death g Cap. 21. 4. : when the souls under the altar shall cry no more h Cap. 6. 10. , Vsque quo Domine? Lord, how long? But Lord, now lettest thou thy servant departed in peace i Luk. 2. 29. , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to thy word: and now awakenest thou thy love to the resurrection of life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: according to my Gospel. To say no more; If there be any comfort and consolation of the spirit, any faith in the Lord jesus, any peace with the Father; peace of conscience, desire and hope of heaven: Let him that hath an ear, hear, and let him that hath heard, consider; return an Echo of devotion to these heavenly tidings; expecting with patience the consummation of his hope, In the day when God shall judge the secrets of men by jesus Christ, according to my Gospel. FINIS.