THere is a dangerous erroni­ous conceit lodged within the hearts of gracelesse men, that because God is mercifull, Eccles. 8. 11 he will neuer reuenge: as if in regard of his Mercy, it accorded not with his nature to be also Iust: The discouery of which errour, for preuenti­on of greater danger, is the the Apostles maine businesse in the beginning of this Chapter.

First for the Errour, God indeede is Mercifull, as ap­peares by his patience, forbearance and long suffering: but examine the cause; is it to make man secure in sin? nothing lesse: but to mollifie his obdurate heart, and to [Page 2] worke a reformation within him, ver. 4. The goodnesse of God leads thee to repentance.

Secondly, for the danger, it hath a wofull expression in So 2 Pet. 3. 9. the progresse of the Chapter; a heaping vp of wrath a­gainst the day of wrath, and reuelation of the righteous iudgement of God, and such a God as is no respecter of persons, no partiall Iudge, but will render vnto euery man [...], according to his workes. So that hee who will therfore sinne because God is good, must look to be damned because God is iust.

Obiect. Where haply it may be obiected, that the Apostle di­rects not his Epistle to the Hebrewes, the Circumcision; he is taken vp now with the Romans, vncircumcised Gentiles. Howeuer therefore the Iewes had a Law where­by to be iudged forsin, it were manifest iniustice for the Gentiles to be damned hauing none at all. And indeed it might seeme an vnauoidable sequell, had the Heathen in all respects bin destitute of a Law to direct them. Isay, it might seeme an vnequall course to adiudge 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 lesse imprinted in their hearts; and as the Law of Scripture shall try the one, the Law of Nature shall iudge the other. Amongst whom, the gros­sest Atheist, euen Dauids grandest foole, who hath said Psal. 14. 1. in his heart there is no God, hath a Conscience to schoole him at one time or other, and to tell him that God will iudge him. And although for a while it be si­lenced and tamed with sleepe in vessels prepared to de­struction, it shall at length awake and arise for a witnesse against them. In the day when God shall iudge the se­crets of men by Christ Iesus according to the Gospell.

This being the reference and dependance of the words, they offer to our consideration these seuerall poynts:

• 1. A time of Iudgement, [In the day] come when it will.
• [Page 3]2. Who shall iudge? [God.] Iudicabit Deus, God shall iudge.
• 3. Whom? [Men,] all men; no exception.
• 4. What? [Secrets.] Occulta hominum, the secrets of men.
• 5. By whom? [By Iesus Christ;] He that was sent to saue vs.
• 6. And lastly, the warrant of Confirmation,

• For nature the [Gospell,]
  • [...].
  • according to my Gospell.
• By dispensation Pauls,

Thus within a little compasse we haue a Day for ap­pearance, a God to iudge, Men to be questioned, Secrets to be disclosed, Christ Iesus in Commission, and the Gospell for our assurance. In the day when God shall iudge, &c. Of all these in the order as I haue ranked them: and first of the time, In die.

It is the witty curiosity of one that affected it, that Gorran. the time of Iudgement hath in Scripture foure appella­tions:

1. It is called the Day, for manifestation of secrets.

2. The Night, for suddennesse of euent.

3. The Euen, for the ending of time.

Doct. Lastly, the Morning, for the beginning of eternity. But to Comment vpon the time so, would be losse of time to vs. It is best, by Day, to vnderstand the time in general, and to build vpon it no more then it beares: that there shall be a day of iudgement. 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 Isa. 39. 8.. A truth likewise for reuelation, of great antiquity, and in order to the fountaine, from all eternity. Saint Iude deriues it from Enoch, the seuenth from Adam, in his 14. and 15. verses; Behold, the Lord commeth to execute iudgement vpon all: and the last Apo­stle agreeth with the first Prophet; for, behold, hee com­meth with clouds, and euery eye shall see him Apoc. 1. 7.. See him? yea, that blessed Fauorite had an exact vision, Apoc. 20. he saw [Page 4] the Throne, and the Iudge, and his awfull Maiesty; hee saw the dead, and the bookes, the persons and the cau­ses, the iudgements and the proceedings, in discussing, in discouering, in condemning: a complete Assise,

No day like to this day, no iudgement to this iudgement. Other are lightsome dayes, this of dark­nesse and gloominesse; the greater lights shall be dark­ned, the lesser fall from heauen Mat. 24. 29.. Other are familiar dayes, this of terrour and amazement; the trumpet of God shall blow 1 Thes. 4. [...]6., and the powers of the heauens shall be shaken Luk. 21. 26.. Other come when they are looked for, this is a sudden day; Sicut fur in nocte 1 Thes. 5. 2., as a theefe in the night. Other are preuenting dayes, this is the last day; Hori­zon temporis & aeternitatis Corn. a Lap.; for the Angell hath sworne it, Time shallbee no more Apoc. 10. 6.. In a word, Other are our dayes, this is the Lords day; they of his Patience, this of his Vengeance; they of his Mercy, this of his Iustice and Iudgement. For the Lord hath appointed a day wherein he will iudge the world in righteousnesse Act. 17. 31..

Not a Iudgement of Legall direction, as the Statutes and Testimonies of Morality; nor of fatherly Correcti­on to preuent Condemnation with the world 1 Cor. 11. 32, nor of temporary infliction, such as now this dispersing conta­gion; nor of ordinary administration, whereby God standeth in Councels: but a generall Conuention for tryall in the highest Consistory, an vniuersall inquisiti­on, a finall Iudgement, discharging the righteous, dis­carding the vngodly, as the day for particulars shall dis­couer what we cannot.

So certaine, that euen Humane Reason enlightened with holy Scripture, conceiues, concludes no lesse: for Seconded by Reason, and looke but vpon the face of this present world, and who seeth 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 diuina potentia rebus; as if earths miseries were for nothing but heauens May-games. But [Page 5] hath God forgotten the cause of his Chosen? Will his Iustice neuer be knowne in Iudgement? Out of all que­stion, Psal. 58. Verily there is a reward for the righ­teous: doubtlesse there is a God that iudgeth the earth. And if here he conceale his glory, there must needs be a time for Manifestation; if here he conniue for argument of his patience, yet no time past for euidence of his Iu­stice. He hath appointed a day for men and for Angels to behold and admire his righteous Iudgements.

But take a neerer course, and aske thine owne Consci­ence; Conscience. that will tell thee as much: It is that which af­frighteth or cheareth, accuseth or cleareth Rom. 2. 15., commen­deth or condemneth, sits in Commission, and calls thee to often reckoning. Well, if Conscience doe this now, 'tis but as Tertullian anciently stiled it, Praeiudicium extremi Iudicij, a fore-runner of the last Iudgement. If men haue their peculiar Courts of Conscience here 1 Ioh. 3. 20., let none make question of Gods Tribunall hereafter, but accord with Scripture, and Reason, and Conscience, that there shall be a day of Iudgement.

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 comprize in three Conclu­sions:

1. In generall, it shall be in the end of dayes, the ex­piration of yeares, the worlds dissolution, the Common Resurrection. It is appointed vnto men once to dye, [...], but after this the iudgement, Heb. 9. 27.

2. In more particular, it shall be when the signes are accomplisht, the Gospell of the kingdome resounding to a reformation, Antichrist reuealed and dis-throned, the faith eclipsed, manners depraued, tribulations multi­plyed, terrors dispersed, the Iewes, in some measure, re­called; then Leuate capita vestra; lift, vp your heads, for your redemption draweth nigh Luk. 21. 28..

[Page 6] 3. But indiuidually to assigne it, surpasseth the subli­mest knowledge of men and of Angels. The Disciples (we must thinke) had learn'd it, if any in the world, for Vobis datum est, Mat. 13. Vnto you it is giuen to know the mysteries of the Kingdome of heauen. 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 knowne: Mysteries of mens hearts, and them none knowes, saue he that formed the heart ^b. Mysteries of future Euents, and such the time Ier. 17. 9, 10 must manifest, as vltra Sphaeram, remoued from our reach. Secret things belong to the Lord, Deut. 29. The Fa­ther hath put them in his owne power, Acts 1. It was not for the Apostles then, it is not for vs to know them now.

Such a reserued Mystery, such an indeterminable sea­son, is the time of the last Iudgement; vnknowne to vs, to the Angels of God, to Christ himselfe as concerning his Manhood Cyril., at least for the dayes of his flesh Orig.. O­therwise, impossible for the euerlasting Father to be ig­norant of the last day. But he knew it not necessary for vs to know: it was better concealed; and that

1. For the exercise of our faith, the tryall of our pati­ence, the perfection of our hope; faith to beleeue it, patience to attend it, hope to relye vpon it, resoluing in all our troubles, that sooner or later, a day of release will come.

2. For restraint of Curiosity, that would bee prying into veiled secrets, to keepe vs within our Compasse from fingring the forbidden fruit, to season vs with so­briety, and to teach vs in such a subiect [...], not to be wise aboue that which is meet.

3. To containe vs in awfulnesse, and make vs watch­full in our callings Mat. 14. 42. 1 Thes. 5. 6., prouident out of ignorance, and cir­cumspect in vncertainty. Latet vltimus dies (saith Aug.) vt obseruenter omnes. Wee are kept from the knowledge of the last day, to haue in suspition euery day.

[Page 7] 4. And lastly, concealed, that the Non-conuerted may be drawne to a speedy repentance, lest the day sur­prize them when lamentation will bee too late, and that regardlesse sinners may be taken without excuse for not considering the time of their visitation.

Such then is the nature of the day of Iudgement, Cer­taine for the [...], it shall come, vncertaine for the quando, we know not when: Nothing more sure, nothing more sudden; yet this I may boldly auerre, it cannot be farre from vs: it was at hand in the Apostles times 1 Pet. 4. 7., therfore neerer now; hora nouissima, the last houre in Saint Iohns time 1 Ioh. 2. 18., wherefore rather now: if the ends of the world were come vpon them 1 Cor. 10. 11, they are close vpon vs. I dare not goe along with our aduenturous Calculators to the determination of the yeere (God keepe vs from that height of audaciousnesse.) Onely if wickednesse know not how to be more wicked, nor vanity how to be more vaine These are such perilous times as Saint Paul foretel­leth. 2 Tim. 3. 1, 2, 3, 4, 5., if pampering Epicurisme, transcendent pride, couert Atheisme, open prophanenesse, vnmercifull op­pression, ouer-mercifull conniuence to sinne, if wastefull prodigality, insatiable auarice, Simoniacall Sacrilege, vnbrideled luxury, if beastly drunkennesse, bloody treachery, slanderous detraction, cunning fraud, if en­uious vnderminings, ambitious temporizings bee the ripenings of the world to Iudgement, I say it againe, it cannot be farre from vs. When we see in an old man the signes of age, as a doting braine, a languishing stomack, a cold body, a wayward minde, wee gather his time is not long, though the article of his dissolution we know not. Beloued, long hath the world doted with heresie, languished in the faith, beene cold in charity, and way­ward in vanity, all signes of an approaching dissolution, and tell vs like so many Baptists, appropinquauit regnum; The kingdome of heauen is at hana.

And therefore the issue is this, seeing most of the signes are already accomplisht, seeing the world is a­ged and betrayes no lesse, and that the generall Iudge­ment [Page 8] is euen at the doore Ier 5. 9.; the point is cleare (bee the moment neuer so vncertaine) that there shall be a day of Iudgement.

I cannot dismisse it so. For

First, (me thinkes) the certainety of the day should Applic. be to the sonnes of Belial, as that fatall hand to carousing Belshazzar Dan. 5., which wrote his doome vpon the wall: and secondly, to euery regenerate soule, as that little Cloud to Elijahs seruant, which arose out of the sea, like a mans hand 1 Reg. 18..

Vse 1 The former hand writes matter of terrour to the dam­ned crue of vnbeleeuers; dreadfull sights of hidious For the wic­ked. 1. Matter of terrour. signes; the Trumpet sounding, the graues opening, the earth quaking, the starres falling, the Iudge preparing in seuerest manner to take their last accounts. Accounts for themselues, how they haue liued; accounts for their brethren, how they haue loued; accounts for their bo­dies formerly abused, accounts for their soules before neglected, for their inmost thoughts, for their idle words, their omissions of good, commissions of euill, all in such rigorous manner, that neither honour, nor riches, nor fauour, nor friendship shall aduantage, ex­empt or excuse them. Latere erit impossibile, apparere intolerabile Anselm.. O fearefull case of miscreant forsaken wights! whither should they looke? which way should they turne? Looke to the Clouds, and the Sonne of man ready to damne them; downe to the ground, and Hell mouth ready to deuoure them; looke before, and the in­fernall fiends ready to hale them; behinde, the glorious Saints, and some their dearest friends, to cashiere, to forsake them; turne to the left hand, their sinnes accuse them; to the right, Gods Iustice threatens them; whi­thersoeuer they looke, whithersoeuer they turne, their losse is heauen, death is their doome, and Hell their portion for euer.

O consider this all ye that forget God, (for 'tis need­lesse in a subiect of such infallibility to deale against anci­ent [Page 9] Heretikes; and I hope, they are vnborne amongst vs, that Atheistically scoffe and deride it,) but you that with carnall Gospellers contradict it by scandalous li­uing; that crowne your heads with Rose-buddes, and make a Couenant with hell, and with death, and with iudgement; that with the old Italians ring your Bels to auoyd the noyse of Thunder, and expell the remem­brance of the last with the vanities of your owne day; you, I say, should consider (had you loue to your owne soules) how the day is approaching, when accounts must be giuen for all. Peraduenture it comes before your decease; or haply Mortality first arrests you, all will be one; no auoydance by death; Quia, qualis hinc quis (que) e­greditur, talis in iudicio praesentatur Greg. Dial. lib. 4. cap. 39.; Such a departure hence, such an appearance at last: such a dissolution, such a Resurrection. Wherefore thinke not to presume with the vngracious seruant Mat. 24. 48., Tardat Dominus; the Master i [...] slacke in comming; thinke not that God will slight it, because he deferres the time. The old world had a long warning, yet drownd at length; Sodom was long spa­red, yet burnt at length; Ierusalem long entreated, yet spoyled at length; and the generall Iudgement, though long delayed, yet at length it comes. The Rainebow, (saith one Disce mori. pag. 408.) as it hath a watry colour to shew vs what hath beene past, so also a fiery to signifie what is to come. And then Vaeridentibus; Woe be them that laugh, for they shall mourne Luk. 6. 25.. Woe bee to them that now pre­sume, they shall then be quelled. For to men of any sen­sible conscience, the very name of Iudgement is by na­ture dreadfull; and if there be terror in the name, needs must the day be exceeding terrible; if the Israelites fea­red when the Law was deliuered Exod. 20., what shall the vn­godly when the breach shall be doomed? If Felix trem­bled when Paul foretold it Act. 24. 25., what shall a world of sin­ners, when God reueales it?

O then that a word of Exhortation might preuaile a­mongst 2. Exhort. you! that you would make aduantage of this [Page 10] blacke affrighting meditation, and now in the dayes of patience bethinke your selues against the day of venge­ance: for yet the weather is faire and seasonable, ye may frame an Arke to saue you from the future deluge; yet are the Angels at the gates of Sodom; your soules may be a prey to your selues by escaping thence; yet Ionas pro­phecies in the Streets of Niniuie; there's hope of mercy if you turne from your euill wayes: yet wisedome calls vnto wandring passengers, Vs (que) quo? Prou. 1. How long (ye simple ones) will ye loue simplicity? What should I say more? yet the Bridegroome tarries and stayes the Virgins leisure; the Prophet wooes you Ezech. 18. with Israel to repent and liue; the Apostle beseecheth you in the name of Christ, that ye would be reconciled vnto God 2 Cor. 5. 20.; and lastly, for enforcement of all, your owne Conscien­ces, as so many Cassandra's presage within your breasts a manifestation of sinne and iustice. O neglect not the oportunities and meanes of grace, suppresse not the liber­ty of that priuate remembrancer, but in time consider the things that belong to your peace, and worke out your owne saluation with feare and trembling; recoun­ting with a blessed Father, how, Maxima est poena pecca­ti, metum & memoriam amisisse extremi iudicij; It is the so­rest punishment of sinne in this life, to haue lost the re­membrance and feare of the last Iudgement. Many vials of Gods wrath were powred vpon Ierusalem; and of ma­ny prouocations this was the maine, Non est recordata fi­nis; Shee remembred not her end Lam. 1. 9.. Losse of children, and mournefull widdow-hood were threatned to bee brought vpon Babylon; all for this, Ero in Saeculum Do­mina; I shall be a Lady for euer Isa. 47. 7.. And euen so at the re­uelation of Iudgement, shall thousand thousands be pla­gued for this, that the thoughts of their last end were the last end of their thoughts. Wherefore, knowing the terror of the Lord, we dare not affect you quasi Carmen musicum, as a louely song of one that hath a pleasant voyce; but must cry full loud to awaken your drousie [Page 11] soules; and by those shaking Powers, falling Starres, darkened Lights, consuming Flames, and those old things that then shall passe away, beseech and exhort you to become new creatures in all holy conuersation and godlinesse. Whereas, if you bee so ingratefull as to re­compence our paines with neglect, if you make our Go­spell a reproach vnto vs, if nothing will please you but peace, peace, alas! we can but prophesie, and importune you to embrace the season; nay, cannot but prophecie, and proclaime the desolations and terrors which accom­pany the dismall day, When the Lord shall iudge.

And this is the hand vpon the Wall.

Vse. 2 The other, as it prognosticates showres of happinesse to releeue the wearied soule, and may exceedingly solace For the godly. the hearts of true beleeuers, (for what patience should it worke in vs? what Heroicall couragiousnesse? what contempt of the vanities and miseries of this world? whole Clouds to that purpose will deliuer themselues a­non.) So in the

1. Place, seeing the Lord hath prepared such a day 1 To prepare themselues; by attending for vs, it cals for our Wisdome to prepare our selues for it; and that he grants vs a day of such a generall hearing, to prouide in the interim that our cause be good. Ante languorem adhibe medicinam; ante iudicium interroga teip­sum Ecclus. 18. v. 1 [...], 20.. Looke how for preuention of sickenesse thou wouldest purge thy body; so, to escape the rigour of Iudgement, examine thine owne soule. What sincerity of profession? What integrity of conuersation? What purity of Conscience? all must be look'd vnto, would we plot to haue all well.

1. Our profession in well beleeuing, considering that 1. To their faith. of our Sauiour, Ioh. 5. 24. 2. To their liues. He that heareth my Word, and beleeueth in him that sent me, shall not come into condemnation.

2. Our conuersation in well-doing, according to that of the Psalmist, Psal. 37. 38. Keepe innocency, and take heed vnto the thing that is right, for that shall bring a man peace at the last, [...], (by the Testimony of the Iudge) [Page 12] Blessed is that seruant, whom his Lord, when he commeth, shall finde so doing Mat. 24. 46. 3. To their Consciences..

3. Our Conscience in well-assuring, apposing it with Iorams question, Is it peace, Iehu? 2 Kings 9. 22 Peace, O my soule? and peace that embraceth righteousnesse? Angels of the Churches, are you conscious of fidelity in mannaging the Ministery of reconciliation? Magistrates, haue you la­boured to snape the growth of sinne? Officers▪ are you cleare from the piercing clamour of corruption? Law­yers, haue you applyed your selues to the thing that is lawfull and right? Trades-men, haue your minds beene set vpon righteousnesse, to the approuing of your wayes 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 meane can acquit vs, [...] (with the Apostle) we haue confidence towards God 1 Ioh. 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. vncertaine time requires a minde prepared at all times. Wherfore as a godly Father in whateuer he did, thought he heard the sound of the last Trumpet Ierome.: So to vrge his carefulnesse in the counsell of another, Nobis certam solli­citudinem imponat incerta Conditio Eus. Emiss.. Because wee are vn­certaine of the last day, let it make vs watchfull euery day. First, in religious meditation, that it come not vn­looked for; and then in feruent prayer, that it come not vnwelcome. Neuer would our liues be so culpable of Iudgement, were our thoughts but inured to remember it; and neuer would the time be so dreadfull to remem­ber, could we pray with beleeuing hearts, In the houre of death, and in the day of Iudgement, Good Lord deli­uer vs.

Once then to conclude this poynt; As we heartily ten­der the gayning of this great day, looke into our Faith, that we be found in the Lord Iesus; looke into our liues, that we walke as becommeth Christians; looke into our [Page 13] Consciences, that wee make them our friends before­hand: Watch and pray continually, that we may be a­ble to stand in the day of triall. O remember how wee liue in the last and worst times, and know not how neare we draw to the last and strictest Iudgement; and though God should procrastinate and slacken his last comming, yet Tibi propè est vt eas hinc: The Decree is irreuersible, that sooner or later we must all away to our long home. Take heed therefore, lest at any time our hearts bee op­pressed with surfetting and drunkennesse, and cares of this life Luk. 21. 34.. Let vs walke honestly as in the open day, with circumspection as in the last age: and herein let vs ex­ercise our selues to haue alwayes a cleare conscience to­wards God, and towards men Act. 24. 16.. That so when the Trumpe shall awaken vs with a Summons to the last Assises, we may appeare with boldnesse for our plenary Iustification, In die cùm iudicabit Deus. In the day when God shall iudge.

And let this suffice to haue beene spoken of the first point, to wit, The day of the last iudgement.

Doct. The certainty thus concluded, it will bee easie to de­termine Who shall iudge, For to whom can the Iudgement essentially appertain, saue to him who alone is essentially iust? To whom can it belong to iudge the world, saue to him who in the beginning made the world? And that can be none but God (you will say) which must draw vs along to resolue with the Text; Iudicabit Deus, God shall iudge.

Where it matters not whether we vnderstand the Fa­ther, or indifferently assigne it to the whole Trinity; see­ing Opera Trinitatis ad extra; Such workes as pitch vp­on the creature, admit not of diuision in the persons of the Deity. Their acts are the same for matter of sub­stance Ioh. 5. 19., though different in manner of administration; another way, but the same worke. So Creation at first, and Iudgement at last, are ioyntly ascribed to the sacred three in one, and to God in all.

Indeed we haue it not in termes irrespectiue, [...], [God] without further addition, but God shall iudge by Ie­sus Christ; and therefore vpon a second examine it may seeme to be personall rather than essentiall: The Father by his Sonne, not the whole Trinity. Well, but if the iudgement belongs to them, we cannot exclude the per­son proceeding from both; there's an Ordine quisque suo, euery one in his owne order. No dissolution of consent, for by vnity of essence the three are one 1 Ioh. 5. 7.: no inequality of degrees, for in dignity of persons the same are equal Symb Ath.. This is enough; the Father iudgeth by the Sonne in the vertue and power of the holy Ghost.

Thus then God shall iudge; and hee that shall doe it at last, sits not in the meane time as an idle Spectator. He iudgeth now in particular causes, then vniuersally all in all. Now successiuely, one by one, then conioynedly all together: now remissely with a temper of mercy, then seuerely in the rigor of iustice: now he begins it in sepa­rated soules, to accomplish it then in reunited bodies. In a word, now he deales amongst vs (as we make vp a po­litike body) by Kings, and Potentates, and inferiour Ma­gistrates, and yet onely in palpable conuictions, cheifly in the case of notorious crimes, and at sharpest by infliction of temporary punishments: But alas! these authorized Iudges, these gods that must thus dye like men Psal. 82. 6, 7., as the best may be deceiued through humane frail­ty, so the most may be peruerted by priuate ends; and of men in subordinate places, some may bee seduced with bribery, others transported with partiality: few seene to be zealous in the Lords cause; to regard the supplica­tions of the poore, the cries of the fatherlesse and wid­dow, the grieuances and plaints of the Leuite; laudable enactions: but the misery is, Athenienses sciunt quae recta sunt, sed facere nolunt▪ lamentable executions; Idolatry, Blasphemy, Profanation, Oppression, Whoring, Swea­ring, Drinking, Reuelling: Small reformation; nothing abated.

But Lord! Are not thine eyes vpon the truth? Ier. 5. 3. and shal not the Supreme disposer of all things visit for these? Questionlesse, for in the words of the Poet, [...]; yea, [...]. The righteous God hath an aueng­ing eye, though he hold his hands for a season. Noui ope­ra tua, I know thy workes, Reuel. 3. 1. and he knowes his time too (would we leaue it to his wisedome) for a finall abolishment of these sinfull deeds and dayes of sin together, when as one impatient of any longer delay, he will come downe himselfe to vndertake and auenge his quarrell, to confound the iustifying Ezec. 16. 52 sisters of So­dome and Gomorrah, to purge this Augaeum staebulum, this receptacle of noysome sinnes, and to make vp the measure of his iustice begun, by taking the matter into his owne hands. And then come neere ye Nations, and assemble all ye people, keepe silence ye Inhabitants and Tribes of the earth; for the Ancient of dayes hath re­membred at length to decide the old controuersie: his spirit is weary of any further striuing Gem 6. 3., and contending by subordinate powers: he will no longer deferre it in expectation of amendment, or leaue it to the heads of the people, but will end it in a moment, with his owne immediate sentence, Iudicabit Deus, God shall judge.

And therefore for a

Vse 1 1. Vse. O heare it, and feare it, ye that walke so vn­worthy of God, that wil not apprehend him as a iust re­warder of sinners, but remain insensible either of sin com­mitted, For terrour to the wicked. or grace contēned, or iudgemēt threatned. Think not the riches of Gods lenity to be arguments & signes of your innocency; cōclude not vpon escapes in humane con­sistories, an impunity to your soules for euer: but know, that Diuine forbearance hath a time to be inexorable for any longer patience, and a milde indulgent Father to as­sume the robes of an austere Iudge. And how presumest thou to be able to stand before such a presence, no lesse [Page 16] then the Lord of Hosts? whose glorious maiesty is in­accessible 1 Tim. 6. 16., might irresistible Acts 9. 5., iustice intaxable Ier. 12. 1., an­ger intollerable Psa. 2. 12., and his all-discerning eyes vnsuffera­ble of the least vncleannesse Hab. 1. 13., before whom the very Angels tremble 2 Esd. 8. 21., as conscious of their owne impuri­ty Compara­tiue, vid. Iob 4 18.: at whose dreadfull displayes of iudgement both Saints and Angels shall be moued in a manner, and seeme to be stricken with amazement. And if the Iudges se­lected Fauorites are in likelihood to feare (the iudge­ment of some of the Ancients Chrys. super illud, Mat. 24. 29. vid. Thom. Suppl. 3. partis Qu. 73. art. 3.) if they (I say) shall feare, who notwithstanding are out of perill; if the pil­lers of heauen shall shake with astonishment at the ter­rible descent of the Almighty, what then shall become of a world of enemies and vtter despairing Cast-awayes? if it shall thus fare with the greene tree Luk. 23. 31., quid fiet in a­rido: what shall be done in the dry? if the righteous scarcely be saued, vbi impius? 1 Pet. 4. 18. where shall the vngodly and the sinner appeare? especially when laid against by so many Accusers, conuicted by such a multitude of con­spiring witnesses. O man, thinke with thy selfe (if thou canst for hardnesse of heart) what a wonderfull perplexi­ty shall come vpon thee on that day! when, besides the obiections of an omniscious Iudge, the Diuell Praesto erit aduersarius Diabolus. August. (that old Promoter) shall lay to thy charge: thy brethren, whom euer thou hast hurt or wronged, shall declare against thee: the creatures voluptuously and wastefully abused, shall cast it vpon thee Iam 5, 3, 4, 5: and lastly, after all the rest, thine owne Conscience (as a thousand witnesses) shall enforce thee to become thine owne accuser, and to ap­prehend in the bitternesse of thy soule, how Deus & diet vltienum conuenerunt; The day of vengeance which thou neuer remembredst, and the God of vengeance, whom thou neuer fearedst, are come together vpon thee. O fearefull distractions and tortures of Conscience! These be desperate cases, and lamentable streights: no place for repentance, no hope of release, when the Lord chiefe Iustice of the world shall haue passed his sentence. For [Page 17] (as Eli to his vngracious sonnes 1 Sam. 2. 2 [...].) If one man sinne against another, the Iudge shall iudge him; but if a man sinne against the Lord, who shall entreat for him? Man may be perswaded by intercession of friends, and easily drawne with respect vnto persons, be corrupted with rewards, and emblin­ded through affection: Hic Iudex nec gratiâ praeuenitur, nec misericordiâ flectitur, nec pecuntâ corrumpitur, &c August.. No such matter in the Court of this righteous Iudge, the transcendency of whose wayes aboue mans is infinitely greater then the altitude of the highest heauens aboue the lowest parts of the earth.

O thinke of this all ye that make so little conscience of sinne; apply it as a corrosiue to your wounded corrup­ted soules; peraduenture it may cause you to flye from the wrath to come: to consider, that when mans impie­ty hath aduanced it selfe to the highest: when the iniqui­ty of the Amorites is come to the full, the world shall end, and God to reueale his iustice, shall exalt himselfe in his owne strength. Or if thou be sworne against re­formation, well, Reioyce (O Man) in the iniquity of thy dayes, delight in the sweetnesse of stollen waters Prou. 9. 17., make thy boasts of the pleasantnesse of the bread of deceit, but know, that for all these things God shall bring thee to iudge­ment Eccles. 11. 9.. Man may be deluded with appearances, and guld with shadowes: but Gal. 6. 7. non illuditur Deus; God is not mocked; there's not dissembling before him. He that hitherto hath passed by thy sinnes in silence, and but laid the axe to the root of the tree; that as yet hath beene taken vp in whetting his Sword, in bending his Bow, and preparing his Arrowes, shall hew vp by the roots, and strike to the quicke, and pierce thy very soule with the doome of damnation; Iudicabit Deus, God shall iudge.

Vse 2 The further meditation whereof should affect with a For godly fe [...]re in the best. religious feare euen the choycest and dearest of Gods children; as

1. With a feare of Humility in regard of their dam­nable 1 Of Humility. [Page 18] deseruings, menstruous righteousnesse, their dros­sie perfections; where if God should make inquisition, Nihil inueniret nisi quod damnaret. He should finde in vs nothing but matter of condemnation. Yea, the holiest Christian, vpon termes of his owne vprightnesse, were not able to answer him one of a thousand. Iob, though neuer so highly approued by the Testimony of God Iob 1. 8. & himselfe, yet would he not answer his Iudge Cap. 40. 4, 5., nor lift vp his head in his owne cause. Paul, though neuer so cleare and vnblameable as concerning the discharge of his Apostleship 1 Cor. 4. 4., yet would he not iustifie himselfe, nor thrust into the Lords harnest. Alas (beloued) we are but shrubs in comparison of those tall Cedars. High time for vs to abhorre our selues in the dust, when Iobs and Pauls can couer their faces; to disclayme our owne pretended integrities, and by way of supplication to the Iudge, implore protection vnder the shadow of his wings, till the storme of his indignation be ouerpast. Enter not into iudgement with thy seruant, O Lord Psal. 143. 2., for in thy sight shall no man liuing be iustified. Vae etiam laudabili vitae hominum 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 vs with a feare of sedulity and care­fulnesse to abstaine ftom sinne, to euidence the truth of 2 Of sedulity. our profession in all sobriety and godly demeanour. For when the Master is knowne to be strait in exacting Mat. 25. 26, 27., i [...] is not for the Seruant to bee carelesse in mannaging: and God to be so strict in examining, 'tis not for a Chri­stian to be dissolute in liuing. Wee see, when a man is to answer at the barre, how strangely, many times, he is surprized with aguish passions, what slipping of eyes, beating of pulses, panting of heart, houering of thoughts, for feare of the least miscarriage before the Iudges of this world, those little globes of earth (as one cals them) and pictures of liuing clay? Well, Si tantum pertimescis iudicium pulueris Greg., quâ formidine praeuidendum [Page 19] est iudicium Maiestatis? He is the Iudge of Iudges that in the end must try and take notice of our doings: and a feareful thing to fall into the hands of the liuing God Heb. 10. 31.. How then can it be but that the thoughts of such a pow­erfull Maiesty should cast vs along vpon our faces? Quid faciam cum surrexerit ad iudicandum Deus Iob 31. 14.? What shall I doe when God riseth vp, and when hee visiteth, what shall I answer him? O let it arme vs against the fiery darts of Satan, and serue to scare vs from the vn­fruitfull workes of darkenesse; let vs not wound our soules by consenting to lying vanities; let vs not feare Consciences by conniuing at knowne corruptions; let vs not blesse our selues in the addition of drunken­nesse to thirst, of sinne to sinne; but abstaine from all ensnaring sensualities, and fight against all rebellious imaginations, and labour to slay them with this two­edged Sword; as a iudgement at hand, so a God to re­ueale it: Iudicabit Deus: God shall iudge.

Ʋse. 3 In the third place: Are we once to be iudged by a God to whom vengeance belongeth? let it serue to perswade For a timely preuention. vs for a timely preuention to bee strict and seuere in our owne trials. Quantum potes, teipsum coargue, inquire in te. (A diuine peece of counsell from a meere Moralist Senec..) As farre as thou art able, attache thy selfe, search into thy selfe (saith he) and at once sustaine the person of an Accuser, a seuere Iudge, a remorsefull Supplicant. To borrow these a while;

1. Be thine owne Accuser in the free confession of thy sinnes. Peccaui pater (as the prodigall childe) Father, I 1 By an humble confession of our sinnes. haue sinned against heauen and against thee. For it fares not in the Court of heauen, as it doth in our earthly Tribu­nals. With men a free confession makes way for a con­demnation; but with God, the more a sinner endeares his offence, the more hee extenuats the anger of his Iudge. Sinne cannot but call for iustice, as it is an offence against God; yet when once 'tis a wound to the soule, it moueth him to mercy and clemency. Wherefore as [Page 20] Dauid hauing but resolued to confesse his sinnes Psal. 32 6., was accosted eftsoone with an absolution: So, Tu agnosce, & Dominus ignoscet August.: Be thou vnfeyned in Confessing, and God will be faithfull in forgiuing [...]oh 1. 9.. Onely let Confessio peccati, be professio desinendi Hila [...].: The acknowledgement of thy sinne, an obligation to leaue it; and then thou mayst build vpon it, Hee that confesseth and forsaketh, shall haue mercy. d Prou 28. 13.

Be thine owne Iudge, and that in the strictest censure 2 By a seuere condemnati­on of our se ues. and seuerest condemnation of thy selfe; considering that of the Apostle, If we would iudge our selues, we should not be iudged 1 Cor. 11. 31: for there must needs be a Iudgement one way or other. Nothing shall goe scot-free that hath beene done against Gods Law. All our enormous acts, Aut ho­mine puniente, aut Deo iudicante plectentur, must either be punished by our owne censure, or by the sentence of God: And therefore to preuent the latter, [...] (saith Saint Chrysostome Expos. in ps. 4. 4.,) Erect a Tribunall for thine owne Conscience; and when that hath accused to the full, passe sentence vpon thy selfe with the returning vnthrift, Luk. 15. 21. I am no more worthy to be called thy sonne. Tibi Domine iustitia Dan. 9. 7., &c. To thee, O Lord, belongeth righteous­nesse, but vnto vs confusion of face.

3. And lastly, after sentence giuen, be an earnest sup­plicant vnto God for pardon, in the teares and sobs of 3 By supplicati­on to God for pardon. Psal. 51. 1. the Psalmist, Haue mercy vpon me, O God, after thy great goodnesse, according to the multitude of thy mercies doe away mine offences ⁱ. For (as Chrysostome sweetly notes) Vbi mi­sericordia flagitatur, interrogatio cessat Hom. 2. in ps. [...]0., &c. Where mercy is intreated, accounts are answered; where mercy is de­sired, euen Iudgement it selfe relenteth. Indeed it might seeme a very desperate course, to make our addresse vn­to the Iudge, were it not in a time of grace, in a day of saluation: This it is that puts life into the penitent soule, to wit, That God is in Christ, reconciling the world vnto himselfe 2 Cor. 5. 19.: And if any man sinne, we haue an Aduoeate with the Father, Iesus Christ the Righteous 1 Ioh. 2. 1.. And therefore as [Page 21] Themistocles, hauing offended King Philip, caught vp in his armes his young sonne Alexander, and craued for the Princes sake what he could not obtaine for his owne: So albeit thou hast highly prouoked and incensed the Iudge against thee, yet if by the hand of Faith thou apprehend and interpose the Lord Iesus, Hic est filius meus dilectus Mat. 3. 17. He is the Fathers beloued sonne, in whom he hath decla­red himselfe to be well pleased. Thus then, let vs bee mindful of these important directions, and practise them to the furtherance of our reckoning with God: straitly accuse, seuerely condemne, and humbly implore forgiue­nesse, that we may finde the Lord propitious in the day when hee takes vp his Throne to auenge himselfe vpon all vnrighteousnesse.

Vse 4 Lastly (to end this poynt) Iudicabit Deus; Is it so that God shall iudge? Here is abundance of consolation to re­leeue For our ma­nifold conso­lation. vs in our deiections, and a sweet encouragement in all our distresses to beare them with godly patience: For,

1. Doth the world condemne thee for thy zeale in 1 In the case of holinesse re­uiled. the seruice of God? reproachfully scorne thee for thy care to maintaine good workes? not blush to traduce thee with imputations of precisenesse, conceited singu­larity, pharisaicall hypocrisie? O, but if thy conscience condemne thee not all this while, if that be rectified by the sacred word of God; if thou ayme at his glory in pursuing thine owne saluation, and side not with the di­sturbers of the Church: Goe on, (good Christian) in the practice of Piety, discourage not thy selfe in thy lauda­ble endeauours, but recount with comfort that the Lord is thy Judge 1 Cor. 4. 4., with a Scio cui crediderim: I know on whom I haue beleeued 2 Tim 1. 12.. And,

2. Art thou wrongfully adiudged in the erroneous 2 In the case of iustice refu­sed. Courts of men? are truth and righteousnesse gone aside from their proper places? is equity neglected, and po­uerty ouer lay'd? well, haue patience a while, cheare vp thy fainting spirits; there is a God that beholdeth [Page 22] the innocency of thy cause, vnto whom thou hast liber­ty c Ad Tribunal aeternum iusti Judicis prouo­catio salua est. Penar. to make thy last appeale. Plead thou my cause, O Lord, with them that striue with me, and fight against them that fight against me Psa. 35. 1.. Or,

3. Art thou otherwise iniuried by the hands of ma­licious men? and doth a penurious estate disable thee to sue for amends? Doth a Nimrod oppresse thee? a Laban 3. In the case of innocency oppressed. defraud thee? a couetous Land-lord gripe thee? well yet, take not the matter into thine owne hands, by at­tempting vnlawfull courses; presume not to be Iudge in thine owne cause, for default of a present redresse; but often remember what the Apostle taught his Thessaloni­ans, 2 Thes. 1. 6. It is a righteous thing with God to recompence tribulati­on vnto them that trouble you.

Lastly, and is thy spirit wounded with repining ad­miration, 4. In the case of impiety ad­uanced. at the flourishing estate of the wicked? to con­sider how thine enemies prosper, and are mighty, and many in number; whereas commonly the righteous are humbled with sorrowes, and fed with the bread of teares? well, but ne accendaris; fret not thy selfe because of the vngodly Psa. 37. 1.: call not into question the dispensati­ons of the Almighty; but as Abraham in another case, Shall not the Iudge of all the earth doe right Gen 18. 25.? Goe but into the Sanctuary of God Ps. 73. 16, 18. with dependance vpon the truth of his Word, and cause of emulation shall easily vanish a­way. Tarry but the Lords leisure, and he comes full sud­denly to reconcile and cleare the difference: Iudicabit Deus, God shall iudge.

Thus (good brethren) of what nature soeuer our trou­bles and grieuances are; whether holinesse reuiled, or iustice refused, or innocency oppressed, or impiety ad­uanced, yet in consideration of a God for our Iudge, Let vs runne with patience the race that is set before vs. Behold (saith S. Iames Iam. 5. 7, 8.) the husbandman waiteth for the precious fruit of the earth, and hath long patience for it vntill hee re­ceiue the former and the latter raine. Be ye also patient, sta­blish your hearts, for the comming of the Lord draweth [Page 23] nigh. With, which words of comfort

I close vp the second Point, the Quis iudicabit? God shall iudge.

Doct. The next are the parties to be iudged [Men] and that not by exclusion; onely men (for the Angels Tho. 3. p. qu. 59. art. 6. shall be iudged, especially they that fell Iude 6.; inanimate creatures also 2 Pet. 3. 7., suo modo, according to their manner;) but by vni­uersall inclusion, all men; of all Nations, Ages, Estates, Qualifications, Periods: Nations, be they neuer so different in their manners and behauiours, in their Idi­omes and Languages, in their Rites and Ceremonies, in their Lawes and Customes, Omnes congregabuntur, They shall all be gathered before Christ Mat. 25. 32.. Ages, from the worlds Genesis to the Exodus and dissolution; from the first man Adam, to the last of his line; male and female, yong and old, all must be cited: Estates, from the tallest Cedar, to the lowest shrub; from the mightiest Mo­narch, to the poorest begger: high and low, noble and base, in hoc pares, all must be conuented. Qualifications from the profoundest Gamaliel to the silliest Ignaro; from the soundest Christian to the sonne of perdition: Sheepe and Goates, good and bad, all must be iudged: Periods, whether aliue to be changed, or dead to be reuiued 1 Cor. 15. 51, 52.: how euer they haue passed through seuerall transmuta­tions, all must be presented vpon this publike stage: 2 Tim. 4. 1. The Lord shall iudge the quicke and the dyed at his appearing, and his Kingdome.

Reas. For in some respect or other, we are all stewards in the Lords hushold, all labourers in the Lords Vineyard, all husbandmen in the Lords field, all betrusted with the Lords tal [...]s; and therefore accounts must be giuen by all. We must all appeare (saith the Apostle) before the iudge­ment seat of Christ, that euery one may receiue the things done in his hody, according to that he hath done, whether it be good or bad 2 Cor. 5. 100▪.

And yet this vniuersality might proue a nullity, were all exceptions of force: For,

[Page 24] Obiect. 1. In death there is no remembrance, Psal. 6. 5. and therefore the dead are vncapable of iudgement.

2. And according to the Originall Text, Hee that be­leeueth in God, shall not come into iudgement [...]., Ioh. 5. 24. therefore the good are exempt from that. Yea, and

3. The bad haue their doome beforehand. For, Ioh. 3. He that beleeueth not, is condemned already.

How then can this Doctrine be auouched for truth, That there shall be a iudgement of all men? To take them in order.

Solut. 1. We beleeue the iudgement of the dead, not in sensu composito, dead in that instant; but in sensu diuiso, raysed from the dead; as also to giue them their difference from those that are found aliue. For wee shall not all sleepe, 1 Cor. 15. Some shall remaine aliue, 1 Thes. 4. And the powerfull voyce of the Archangell, whom euer it takes not so, it shall make so: Euen they that are in the graues, shall heare his voyce and shall come forth, Ioh. 5. The Sea, and Death, and Hell, all shall surrender their dead, Reu. 20. Wherefore no contradiction in the iudgement of such, seeing first they bee raised, and afterwards iudged.

2. For the good, 'tis beyond all question, [...]. Rom. 8. There is no condemnation to them that are in Christ Iesus. God hath exempted them from the iudgement of condemnation; but yet they must be iudged with the sentence of absolution. For that which they haue here in part, must then be perfected; and that which they haue here by Faith shall then be reuealed; a finall deliuerance from the thraldome of this world to the glorious liber­ty of the sonnes of God.

Lastly, concerning the bad, it cannot bee denyed, but that [...], in some respects, they are doomed be­forehand: As

• 1. In Gods infallible prescience, vnto which all fu­tures are present.
• 2. In the volume of his reuealed will, condemned [Page 25] vpon supposall of infidelity.
• 3. In the bookes of their owne Consciences, accused and adiudged for sinne.
• 4. In respect of torments begun, either here while they are in their bodies, or elsewhere in their deceased soules.

I say, they are doomed already in regard of these be­ginnings: but,

• 1. To the Iudgement already passed, there wants an open manifestation of Equity and Iustice.
• 2. To the paines already inflicted, there rests an aggra­uation by their bodies resumed.
• 3. To the vengeance of former prauity, there wants an infringement of further liberty.

Then onely are they iudged to the full, when their doome is proclaimed, their bodies reioyned, and them­selues from the Saints of God euerlastingly parted. All then must come forth vnto iudgement, though not all a­like: The wicked like theeues that are brought forth pinnion'd and bound with chaines and fetters, with hearts despairing, hands trembling, consciences accusing, and their owne tongues condemning them. The godly, like the Innocent vniustly emprisoned, that hath confi­dence in the goodnesse and vprightnesse of his cause, ex­ceedingly ioying at the comming of his Iudge, who (he knowes) vpon good intelligence will strike off his shackles, and set him at liberty. Wherefore albeit good and bad be reserued to a day of appearance, yet the faith­full onely long for it, and expect it as a day of reward; vt intra eum diem & victi erubescant, & victores palmam a­dipiscantur victoriae Ambros. To the end that on that day the con­uicted may be cloathed with shame, and valiant conque­rours obtaine the glorious prize of their blessed victory. In consideration whereof the beleeuer hath cast off the spirit of bondage to feare any more; and the day which affrighteth others, is the happy ambition of his desires; while he saith with the Prophet Dauid, Ps. 42. 2. My soule is a [Page 26] thirst for God, yea euen for the liuing God; when shall I come b Psal. 42. 2. to appeare before the presence of God? But the point thus e­uidenced to our hands, I need not enlarge: let me onely enforce it with a word of Application, and so pro­ceede.

Ʋse. 1 1. Then, is it Gods appointment for Men to be final­ly iudged: and men for number all, from the first gene­ration to the last. Consider then a while (O Christian For admirati­on of Gods wisdome and power. soule) and admire the vnlimited Generality of the last Iudgement. For what a wonderfull multitude shall we then behold, when sea and land shall haue emptied them­selues in a moment, and rendred vp all their spoyles! when Adam and Eue shall meruaile at the sight of so many ages together; the Patriarchs blesse themselues at the sight of so many reaching posterities; the Christian world be rauisht at the sight of such a populous conflu­ence of Iewes, of Turkes, of Infidels in one place. How strangely will it affect vs to behold in their seuerall stati­ons Xerxes, Darius, Alexander, Croesus, with all the fa­mous Monarchs and Princes of the world before the Tri­bunall of God? yea, what a meruailous alteration shall we then behold, when all the persecuted and afflicted Saints of God shall arise in iudgement and eternally ouer­come? Abel against Cain, Isaac against Ismael, Dauid against Saul, Martyrs against Tyrants, Poore against Oppressours, and God for his chosen against all their ene­mies. All which considered, we are too too stupid (be­loued) if we passe without admiration, if we breake not into his praises who is Lord and Iudge ouer all, [...]: the strong and immortall God. Blessed Creator, how bottomelesse is the depth of thy wisdome! incomprehensible the transcendency of thy power! that art able to put life into the dust, with such facility to runne through so many ages, and in a moment, in the twinkling of an eye, to separate the Sheepe from the Goates for euer.

But I list not to rest in admiration. Rather in the se­cond [Page 27] place, Ʋse 2 If the Iudgement be of such an vnbounded nature, that it fetcheth in all men: let it serue to informe For intimati­on of our inc­uitable ap­pearance. vs from the highest to the lowest, of the incuitable ne­cessity of our last appearance. Nemo latebit, nemo euadet: no lurking vnder Mountaines, no consulting for escape in that day; but Adam, vbi es? Adam, where art thou? Cain, vbi frater tuus? Where's thy Brother? voca opera­rios: Mat. 20. 8. Call the labourers: if the labourers, no exemption of loyterers. Man, whosoeuer thou art, Prince or Priest, or one of the People, Redde rationem, Luk. 16. 2. giue an account of thy Stewardship. Then foolish Plato (saith Hierome) shall appeare with his Schollers; Aristotle shall be confuted with all his arguments: Herods pompous state shall be turned to shame, cum filius pauperculae, when that Sonne of the Virgin shall come to iudge the world. 'Twas a morning alarme 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 dye. O but after death comes the Iudgement; and haply that was more then he apprehended. Well, if the extent of the one be as c Heb. [...]. 27. generall as the other, if iudgement begin where mor­tality makes an end, measure not your liues (yee Elders of the People) and reckon not your happinesse by the fa­ding glory of the world; let not the rich man presume vpon his abundance; let not the poore man dreame of a Forma pauperis; but let euery man assume for his owne particular, Et ego sum homo: (as Austine in another case) Euen I also am a man, borne to be changed, and so to be iudged.

Vse. 3 Lastly, (to shut vp this point) Seeing the finall iudge­ment is to passe vpon all the world, let vs labour in wise­dome so to demeane our selues, that it may be for vs, not For propara­tion, that the day may goe with vs. against vs; that as by nature we are men, and with the world to be iudged, we may be graciously prepared with all the Saints to be acquitted and saued eternally. It is written of the Ephraimites in the 12. of Iudges, that no [Page 28] lesse than 42000 were taken at the passages of Iordan, discouered by their pronunciation, and slaine by the men of Gilead. Need I moralize? For the passages then of Ior­dan, we haue the straights of the last Iudgement; and for those wrangling Ephramites, remorselesse sinners; who albeit in this life they may escape vnpunished, and passe securely by the Censures of men (especially your grand Impostours, whose Religion consists in formality) yet at length they are knowne in their different natures; a wrong pronunciation betrayes these Ephramites; Sibbo­leth for Shibboleth, Hypocrisie for Sincerity, vnrighte­ousnesse for faith, and a good Conscience discouers their Tribe, and damnes their soules for euer.

To preuent such a woefull desolation, let it be our pro­uidence, like so many natiue Gileadites, to take heed vnto our wayes, that we offend not in our tongues, to liue righteously, soberly, and godly in this present world, and to frame our selues to the Apostles dialect, I haue fought a good fight, I haue finished my Course, I haue kept the faith; 2 Tim. 4. 7, 8. henceforth there is layd vp for mee a Crowne of righteousnesse.

And so from the parties to bee iudged, I am come to the Causes to be examined; Occulta hominum; The secrets of men.

[...]] Not by way of Restriction, but of ampli­fication, A two-fold and to distinguish from Humane trials.

Doct. Where the point of Instruction is this, 1 That there is no corruption so priuily fostered, no iniquity so couertly contri­ued, but the Lord shall seuerely examine, and openly iudge it at the last day. The secret conueyances, and practises of bloody hands, the secret susurrations and buzzings of false tongues, the secret imaginations and thoughts of vnsanctified hearts, all fall within the compasse of this Iudgement. Though that's not all.

2 No righteousnesse of the Saints so virulently traduced, no innocency so mistaken, no sincerity so besmeared with the asper­sions of damned Hypocrisie, which shall not then be most cleare­ly manifested, and rewarded openly. They are the words of [Page 29] the Preacher, God shall bring euery worke into Iudgement, with euery secret thing, whether it be good, or whether it be e­uill Eccl. 12. vlt.. To take them promiscuously together.

Reas. Lesse it cannot be than a manifestation of secrets, where the Iudge is by nature Omniscious, a reader of the most retired thoughts, a discloser of the darkest mysteries. [...] Heb. 4. 1-3.. All things are naked and open, anatomized (as it were) and cut vp before his eyes. No heart of man so darkely imprisoned, but the Lord beholds it; no thought in his heart so silently conceiued, but the Lord discries it; no lust in his thought so secretly blown and kindled, but the Lord discernes it; no seed of vngodlinesse so inuisibly rooting in the soule, but the Lord perceiues it. Hee sear­cheth all hearts (saith Dauid) and vnderstandeth all the ima­ginations of the thoughts 1 Chr. 28.. He knowes our downe-lying, and our vp-rising, he vnderstandeth our thoughts long before. He is a­bout our paths, and about our beds, and espyeth out all our wayes Ps. 139. 1, 2.. Wherefore rightly is hee conceiued vnder the name of [...], from [...], to see, as a God vnto whom all hearts be open, all desires knowne, and from whom (saith our Church) no secrets are hid [...]ui silentium confitetur, & sine voce mens loquitur. Aust..

Man may know the secrets of his owne, he cannot of anothers heart; nor those of his owne but by examina­tion, nor after exactest Scrutiny but with inadequation to the truth. No, for the heart is deceitfull aboue all things: Who can know it? (saith the Prophet Ier. 17. 9..) Well yet, Si nemo, non tamen nullus. The Lord knowes it (be­loued) and beholds it from his holy place: No need of an Informer to promote the cause: Hee hath for failing seuen eyes, which runne to and fro through the whole earth Zech. 4. 10.. Vpon which if you require a Comment, Totus oculus est (saith S. Austen) God is all eye; and so conside­reth our wayes (saith Gregory) Vt minutissimae cogitationes indiscussae non maneant. Euery mans worke, nay, euery thought must be brought to triall. For his knowledge of the worlds concealements, and the vnobserued sanctity [Page 30] of his Chosen, is nothing lesse than an vnpracticke Theo­ry. He sits not in the heauens as an idle Spectator, with a regardlesse reuengelesse eie; but that which he knowes, he records; and what he records, he will censure at the vnclasping of his booke of remembrance; [...]: The secrets of men.

Vse 1 Which presents vs in the first place, with the fearefull condition of selfe-deceiuing sinners, that dreame of secu­rity, because they can sinne with secrecy. Like the Atheist For discouery of the fearfull estate of close sinners: As in the 10. Psal. Tush, God hath forgotten, he hideth his face, he will neuer see it. As if they held it for a safe position, Be­ne qui latuit, bene vixit; and sinne were no sinne, where man had no sight. But Hypocrite, wilt thou outwardly The Hypo­crite. appeare like a goodly painted Tombe, and be lined with rottennesse and corruption? Wilt thou dig full deepe to hide thy Counsell from the Lord? and thinke with out­ward seruices to ouer-shadow an vngodly heart? Intus Nero, foris Cato, totus ambiguus? Adulterer, can nothing Adulterer. scare thee saue the eyes of a mortall man? art thou wai­ting for the twylight, and expecting till the Sable hang­ings of the night bespread themselues about thee? canst thou mantle thy selfe with the darknesse, in the morning wipe thy mouth, and thinke it shall neuer be knowne? Temporizer, is this the height of thy soaring wisdome Temporizer. to maintayne correspondencie with the times? and neg­lecting the Common good to deuote thy selfe to thine owne? is this thy Religion to conforme to the present state with indifferency of affection to a change? Slande­rer, Priuie slande­rer. is this thy occupation to wound with insensible blowes? and secretly by false information to draw men into open disgrace? Tradesman, and whateuer dealer in Vnconsciona­ble Trades­man, &c. the commodities of this world, art thou priuileged by deceiuable words to set a glosse vpon vnanswerable wares? to pretend commutatiue instice with intention of vnconscionable gaine? Thinkest thou tis enough to dis­charge thee, that thy brother cannot punctually discerne thee? Well (whosoeuer thou art) if thy carriages bee so [Page 31] cunningly, so handsomely conueighed, that neither in­dustry nor policy can vnueyle and disclose thee, yet know, there is a God who is perfectly acquainted with thy inmost vaults & concauities; a consuming fire Heb. 12. 29., that searcheth out thy hypocriticall simulation; a Father of Lights Iac. 1. 17., that espyes thee through palpable darkenesse. Though with Thamar thou muffle thy face Gen. 38. 15., with Adam art behinde the bushes Gen. 3. 8., with Sarah behinde the doore Gen. 18. 9., or posting with Gehezi for a bribe 2 King. 5., yet the eye of the Lord is fixt vpon thee, and in case of impenitency hee 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 euer be secure from the Iudge. Quem nulla vnquam humana vis elidet, aut acumen eludet Lips. de const. lib. 1. cap. 17.. No meanes of delu­ding Gods Tribunall: no sig-leaues to couer the naked­nesse of sinne. Neither Achans theft, nor Sauls hypo­crisie, nor the Curtezans curtaines, nor Iehu's policie, nor Hamans treachery, nor Ananias sacriledge, nor any other secret impiety, but the day of accompt shall cleare­ly reueale it, and the God of spirits condemne 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 loath and abhorre thy selfe in case of a sudden surprision as thou actest thy secret folly (haply with a num inueni­sti 1 Kin. 21. 20.? hast thou found me, O mine enemy?) how then shall it abash thee, when after so long concealement from the notice of men, the very heart of thy heart shall be plainly vnfolded, and the darknesse of thy clan­culary delights irradiated with the glorious beames of iustice in the face of God and his holy Angels?

Goe to then (euery lurking Tenebrio) applaud thy selfe in thy shifts and deuises, sing a requiem to thy soule vp­on withholden Iudgements; but know, that as Consci­ence which is a thousand witnesses, hath a time to ac­cuse thee: So God, who is infinitely more then a thou­sand [Page 32] consciences, a day to reproue thee; (they are the words of his owne mouth) I will reproue thee, and set be­fore thee the things that thou hast done Psa. 50. 21..

Thus hauing dealt with the delinquent in occulto, we may seeme to haue forgotten the sinner in propatulo, whom the presence of men and Angels deters not from vngracious courses: but,

Vse 2 Secondly, euen he also hath his blow, were it his hap­pinesse to be sensible of it: For if the smothered workes of darkenesse escape not diuine enquiry, what then shall To exagge­rate the iudg­ment of no­torious trans­gressours. be the end of notorious villanies, proclaimed abomina­tions? If the secrets of the night shall be clearely ma­nifested, how then can it be but that the out-brauings of roaring Ephraimites should be censured with a mercilesse doome? If publikely in the open Sunne thou dare flye in thy makers face, not fearing to dishonour the glori­ous name of Christ Iesus, to stabbe his sides, to rip his wounds with direfull blasphemous oathes, to prophane his day, to disgrace his Ministers, with other the like enormities: Certainly, if a timely repentance preuent not approaching vengeance, thou canst not auoid it, but be so much the sorer punished, as the very secrets of sin­full men shall not be exempt from the last Iudgement.

This for the vngodly and the sinner. But,

Vse 3 3. The sincerest Christian must looke for his demen­sum in the further application of it. For whereas this To enforce vpon profes­sours a walk­ing with God in sincerity. Iudgement is of such a discouering nature, that not the closest wickednesse can possibly be shrouded from it; O let it perswade vs to obserue our wayes, and to keepe our hearts with all diligence; to make a Mittimus for hypocrisie and guilded piety: for Couetousnesse, that se­cret kinde of Idolatry; to beware of retyred as well as of open sinnes; and to reckon it with that wise Mora­list, Senec. for the greatest glory and triumph of innocency, non peccare vbi liceat: Euen there and then to giue backe from offending, where circumstances of time and place might ioyntly concurre to fauour vs. 'Twas wholesome [Page 33] counsell which a Rabbin gaue to his Scholler, to remem­ber there is an eye seeing, an eare hearing, a booke writ­ten: grauely aduised, could we make our aduantage of it. Presume not (I beseech you) to sinne with security, because of supposed secrecy; let no man dissemble him­selfe out of policy, or semble another in hypocrisie: but let vs striue vnfeinedly to approue our selues vnto God by walking vprightly before him; make search into the Labyrinths of our selfe-deceiuing hearts; finde out those vgly monsters that are lurking within, to destroy vs; forget not that sacred discerning spirit, from which there is no withdrawing: but amidst the greatest pri­uacy a Psal. 139. 6. that feare to it selfe can imagine: I say, in the clo­sest closets, the darkest groues, the blackest nights, and fairest opportunities, repell whatsoeuer temptations, and crush the very motions of vngodlinesse with this or the like thought, there's a sunne arising will manifest all, and a day of the Lords appointing, when all maskes shall bevnpinned, and all disguises taken off; when hearts shall speake, and tongues shall hold their peace.

One Vse more before I leaue it.

Vse 4 Is there a day for Reuelation of abstrusest secrecies? Let it serue to aduise vs in the case of rash iudgement, In the case of rash iudge­ment, 1 Passiuely to neglect it. passiuely to neglect it, actiuely to forbeare it. For,

1. Doth all thy righteousnesse and integrity passe vnobserued? and is the world vnable to discerne thy spirituall estate? doth zeale goe for madnesse, piety for hypocrisie, and charity for vaine ostentation? Well, yet (with the blessed Apostle) 1 Cor. 4. 3. reckon not to be iudged of mans iudgement; yeeld not, to slacke the feruour of thy zeale: grow not into a wearinesse of thy former profession, but remember how we must all ere long be manifested in our realties and natiue colours [ [...]] 2 Cor. 5. as much as in Theodorets glosse to be made trans­parent and cleare as Christall: in the day when an vn­guilefull Israelite shall not faile of a Testimoniall, but be openly honoured with the witnesse and praise of God: [Page 34] yea, and rather then faile, ex ore tuo serue nequam (by the dolefull recantation of the vngodly.) W [...]s [...]. 5 3, [...], 5. This was hee whom we sometime had in derision, and a prouerbe of reproach: we fooles counted his life madnesse, and his end to be without honour: how is he numbred among the children of God, and his lot is among the Saints?

2. Is the opening of all manner secrets put ouer to the 2 Actiuely to fo [...]be [...] it. last day? Let it teach vs in all things to be patiently ig­norant where wee cannot infallibly iudge. In vse of things indifferent, and in carriages of a doubtfull inter­pretation, non reprehendamus ca quae nescimus quo animo fiant August.: neuer condemne the man, where we know not his meaning. 'Tis for itching censorious obseruers to be peremptory and Pope-like in their definitions: tis for them to hold a Dictatourship ouer the soules 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 mee Ioh. 31. 22.. Conscientiae latebras nudare (saith Austin,) ho­minibus hand permissum. Encroach not then vpon Gods prerogatiue royall; iudge nothing before the time 1 Cor. 4. 5.; in­curre not the condemnation of [ [...] 1 Pet. 4. 15..] Bi­shops in anothers Diocesse. For what, haue we not hearts to examine of our owne? is it for want of secrets in our selues? Call out our houses where we haue liued, our Chambers where we haue lodged: Summon the seates where we haue sat, and the pillowes where we haue rested: aske the fields and the gardens, and the wals, and the hedges, where we haue often walked, and what fearefull testimonies of vnsanctified reseruations would not euery one of these produce against vs? Wher­fore (vaine Man) stand aloofe with the poore deiected Publican Luk. 18. 13., and take vp the words of the Psalmist; Lord who knoweth how oft he offendeth? cleanse thou me from my secret faults Psal▪ 19. 12.. Thus if we would needs be Iudges, let vs [Page 35] sit at home in discussion of our own wayes: and as touch­ing the secrets of others, exceede not the rule of charity. They stand or fall to their owne Master Rom. 14. 4.: of whose se­cond appearance (as the Samaritan woman of his first) say, When the Messias is come, hee will tell vs all things Ioh. 4. 25.. [...] (in the expression of our Apostle) hee will bring to light the hidden things of darkenesse, and make apparant the counsels of the hearts 1 Cor 4. 5..

And thus much for the fourth part, the Iudiciall reser­ued causes: occulta hominum: the secrets of men.

Doctr. The person deputed comes next to be considered; and that is Iesus Christ. He is the immediate manager and administratour of the Iudgement; All things were made by him Ioh 1. 3. 1 Trem. per manum Ies­chua Christi., and by him shall all be iudged, Act. 17. 31. by that man whom God hath ordained. For,

First, though it belong to the whole Trinity in point of Iudiciary power, (which the Father communicates to the Sonne, generando, non largiendo Ambros.: by eternall ge­neration, and not by donation in time) yet take it in re­gard of the visible act, the Iudicature is Christs after a b Dan. 7. 9. 13. Prop in Senten. 337. Aug. tract. 19. in Ioh. speciall manner: For he onely shall be seene to descend with a guard of Angels, to open the booke of accounts, to examine the seuerall causes, to pronounce the finall sentence; it being altogether meet in the wisedome of God that man by man should be tried and iudged: that like as in respect of his Sonship, hee is iudge Coauthori­tatiuè, by a common vndiuided power: So Subauthori­tatiuè, in regard of his Mediatourship, and by peculiar deputation,

Secondly, how euer the twelue Apostles be to iudge the twelue Tribes of Israel Luk. 22. 30.; no feare of a riualship and competition with Christ: it being chiefly meant (if not solely) in respect of their Gospell, which shall serue to conuince or to cleare them. Yea, and

Thirdly, Whereas all the Saints be to iudge euill An­gels and Men 1 Cor 6. vers. 2. 3., 'tis onely as attendant Iustices on the Bench, Testimonio, Exemplo, Suffragio; by Testimony, [Page 36] Example So also the Niniuites, and the Queene of the South. Mat. 12. 41, 42, approbation; Membrorumiure (at most) by Communion with Christ their head; there lies plenitudo potestatis: the fulnesse of Iudiciary power, it being alto­gether congruous, that the heire of his Fathers glory should be sole in the swaying of his Fathers Scepter.

• Where it wil not be amisse to consider his
  • Commission.
  • Qualification

The one to proue him a lawfull: the other a sufficient Iudge.

1. For his Commission, The Father iudgeth no man, 1 Christ is a lawful Iudge. Ioh. 5. 22. but hath committed [...], all iudgement vn­to the Sonne; Yea, and he hath giuen him Authority; vers. 27. to execute iudgement because he is the Sonne of man. A plaine Commission, if we sticke not at the reason; what, there­fore Quia filius hominis? Yes, and vpon very good rea­son, if that of Saint Austin may stand: Humilitas clarita­tis meritum, claritas humilitatis praemium. Hee humbled himselfe in the forme of a Seruant Phil. 2., and God hath exal­ted him to the honour of a Iudge. Or (as others) [...] & [...] Pelarg. in lo­cum.: It was by and according to his Humane Nature.

For first the Father of mercies (saith Bernard Ser. 73. in Cant.) will haue iudged 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 Lib. 2. Cap. 140.: Not so much Causally, for his Manhood, as formally, according to it: Vt intelliga­mus omnia sibi data esse vt homini Cap. 144.: to teach vs (saith he) that as according to his Deity hee hath this power natu­rally: so according to his Humanity 'twas giuen him. That's his Commission then.

2. And for his Qualification, he is in nothing 2 An absolute Iudge for defectiue that should make an accomplisht Iudge. The [...]. Wisedome.

1. And maine thing required in such a person, is Wisedome, the Salt of Science, to vnderstand and [Page 37] know the Law: For, Ignorantia Iudicis calamitas est innocentis August.; Downe goes the party innocent, where the Iudge is to seeke for knowledge. O but Iesus Christ is the eternall Wisedome Prou. 8. 22. and Word Ioh. 1. 1. of his Father; a discerner of Spirits; a reuealer of secret in­tentions: In whom (as the Apostle speakes) are hidde all the Treasures of Wisedome and Knowledge Col. 2. 3.. The

2. Is Iustice, the Salt of Conscience, impartially 2. Iustice. to determine Causes; for (according to the ancient rule) Tamdiu Iudex dicitur, quamdiu & iustus puta­tur Cassiod. Compare Gen. 18. 25. with Rom. 3. 5, 6.. No longer Iudge than iust. Which if wee examine in Christ, A Scepter of Righteousnesse is the Scepter of his Kingdome, Hebr. 1. 8. No exorbi­tancy of affection, no acceptation of persons in pro­ceedings at his Tribunall; For behold, my reward is with mee, to giue euery man according as his worke shall bee Apoc. 22. 12. 3. Courage..

3. A Iudge must haue Courage and vndaunted­nesse of Spirit, that Iustice may receiue no affront: Hee must not feare the face of man, because the iudge­ment is Gods Deut. 1. 17., And accordingly Iesus Christ is for Maiesty and presence, the Lyon of the Tribe of Iudah Apoc. 5. 5.. The hand of God is vpon the man of his right hand, and vpon the Sonne of man whom hee hath made so strong for his owne selfe 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 Iesus Christ is yesterday, and to day, and the same for euer Heb. 13. 8.; the eternall Sonne of that Father of Lights, with whom is no mutation, neither shadow of change Iac. 1. 17.. Hath hee said, and shall he not doe it? Hath he spoken, and shall he not make it good?

Lastly, and he must haue sufficiency of power for Ex­ecution 5. Power. of sentence giuen; for to small purpose doth hee [Page 38] iudge the fact, that cannot suppresse the offender. Yea, but Iesus Christ is that victorious Michael Apo. 12. 7. 8., and the Captaine of the Lords Hoste Iosh. 5 14.; and hath all the world at his command to effect his Royall pleasure; Angels are his Ministers; the Deuils his Slaues; his [...] is his [...]: let him but say: 'tis done. Take him and bind him hand and foot, and cast him into vtter darknesse.

And therefore the summe is this;

Seeing there's nothing behinde for Commission or Qualification, seeing the Father hath appointed him, and his Attributes ioyntly commend him; Wisedome to know, Iustice to decide, Courage to resolue, Constan­cy to vphold, and Power to put in Execution: What Pilate scoffingly said to the Iewes, Ecce Rex vester, Be­hold your King Ioh. 19. 14.; This Doctrine seriously proclaymes vnto the world, Ecce Iudex vester; Behold your Iudge.

The taske were Catecheticall 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 reuiued Exercise hath (I hope) prepossest you with those Notions Let me craue your patience for two or three deductions, and there cannot much more remaine.

Vse 1 1. Then is the world to be iudged by him who came to redeeme it? and he to returne a Iudge, who dyed to be knowne a Iesus? O quantum mutatus ab illo! Great To difference his first and last Appea­rance. [...] Ioh. 4. 25, [...]6. Phil. 2. 7. 8. difference betwixt his first, and the state of his second Appearance. Hee came as a Prophet, to teach and in­struct ^a: he comes as a Iudge, to examine and censure. He came as a seruant ^b, to suffer in humility: he comes as a King, to triumph in Maiesty. He came as a Lambe, in meekenesse and patience ^c: he comes as a Lyon, with Is. 53. 7. fiercenesse▪ and indignation. Then, to giue light to them that sate in darkenesse ^d: Now, to bring darknesse on such Luk. 1. 79. as refused light. In a word, he came to deliuer men out of the strong holds of sinne, with a Venite ad me omnes ^e: Mat. 11. 28. Come vnto me all yee that are weary and heauy laden, and I [Page 39] will refresh you. And, God sent not his Sonne into the world to condemne the world, but that the world through him might be saued Ioh. 3. 17.: whereas hee comes to giue ouer the seruants of vnrighteousnesse to perpetuall imprisonment in the lowest hell: For then shall he say vnto them on his left hand, Depart from me, ye cursed, into euerlasting fire, prepared for the Deuill and his Angels Mat. 25 41..

O thinke vpon the difference 'twixt these Appearan­ces; and recount in your deepest meditations, how the heauens shall shriuell together like a Scroll, and the whole frame of nature be dissolued 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 vpon those hills to fall vpon them; yea, and lastly, how the crue of vnbeleeuers shall wish but for one of the dayes of the Sonne of Man, and shall not preuaile to see it. Vpon serious thoughts wher­of, foreslow not (I beseech you) the season of Regene­ration; neglect not the Halcyonian dayes of Christ; but as euer you desire to haue comfort at his last, make your aduantage of his first comming: Receiue his Ambassa­dours and Messengers of peace, obserue his gracious ex­ample, repent from dead workes and liue by faith in his name, that ye faile not to meet him as a mercifull Saui­our in the day when hee comes to iudge. That's the first.

Vse 2 2. By Iesus Christ? And hath the Father put vs o­uer to be censured by him? O the sweet Consolation that might graciously releeue vs, if by Faith and a good To affect vs with comfort and desire of his returne. Conscience wee had interest in the Iudges fauour! For there's no Condemnation to them that are in Christ Iesus; no possible separation from the loue of God in him Rom, 8. 1. & ver. 33. 38, 39.. Is it Christ that iustifieth? Quis intentabit? Who shall lay any thing to the charge of his Chosen? Hee is our Brother, Heb. 2. 11. Our Bridegroome, Mat. 9. 15. Our Aduocate, 1 Ioh. 2. 1. Our Redemption, 1 Cor. 1. 30. Shall we then be affrigh­ted at the mention of his Appearance? Disheartned with [Page 40] a slauish degenerous feare? Vae mihi de dié illo terribili, saith Saint Chrysostome In Mat 24. hom. 77.) Woe is me as concerning that dreadfull day; forasmuch as when we ought to reioyce at the remembrance of these things, wee pine away with griefe and sorrow. Yea, but let not these things be so (my brethren) lose not the benefit of such a comforta­ble truth; It is I (saith our Sauiour) be not affraid Mat. 14. 27.; The voyce of our Beloued; let not our hearts bee troubled. Onely make him our friend by the bond of Faith and Charity, and then, if our sinnes bee a distraction, the Iudge hath forgiuen vs; Our Corruptions a Molestati­on, he comes to translate vs to the freedome and life of Angels. Insomuch, as the Hart may bray, and Dauid thirst, and the Saints long, and the Spouse importune his returne; Make haste (my beloued) and bee thou like to a Roc or to a young Hart vpon the Mountaines of Spices Cant. 8. 12..

It was a strange infirmity of the Church in Tertullians dayes, when they vsually prayed pro morâ finis Tertul. in A­polog. aduers. Gent. cap. 39., for a protraction of the last end; As if they had scarce bin ac­quainted with adueniat Regnum tuum; Like Idiots in our owne times, who hope that they shall neuer liue to see such a terrible day; Not liue to see it? Nay, rather feare, thou shalt neuer see it to liue. Wherefore Christi­ans better principled should giue diligence to make their Calling and Election sure, to be perswaded of their Com­munion with the Sonne of God, and to possesse their soules with this, that hee comes to deliuer vs from a world of temptations, to wipe away all teares from our eyes, to solemnize our Marriage, and in full and perfect manner to endow vs with heauen and all happinesse; In Consideration whereof, let the Spirit and the Bride say, Come, and let him that heareth, say Come: [...]: Vse. 3 Euen so come Lord Iesus Apoc. 22. 20.. To terrifie the enemies of Christ and his ordinan­ces.

Lastly, shall the Iudge be Christ? It may be matter of terror to the soules of remorselesse sinners, the contem­ners of his sacred ordinances, and as Ezekiels roule wher­in was written, Lamentations, and mourning, and Woe Ezek. 2. 9, 10. [Page 41] For how dreadfully shall it confound the Malicious Iewes to behold in the place of Iudgement whom they crucified? How strangely shall it affright and astonish vniust Pilate, to behold the Supreme Iudge whom hee condemned? How fearefully shall it discountenance and quell those barbarous souldiers, to behold the Lord of glory whom they pierced? Nay, if in the time of his Hu­miliation, hee ouerturned so many armed Champions with Ego sum, I am he; Quid faciet iudicaturus, qui iudi­candus hoc fecit August.? What shall he doe when hee comes to iudge, who did this when he went to be iudged? What a dismal ouerthrow shall the voice of his Maiesty make, when hee shall say vnto damned Reprobates, as once to the vngracious Iewes, Ego sum: I am he. Ecce hominem quem crucifixistis: Behold the man whom yee crucified. Ecce vulnera quae infixistis: Behold the wounds which yee imprinted. Ecce latus quod pupugistis: Behold the side which yee pierced. For euery eye shall see him, and they also which pierced him, Reu. 1. 7. Now if Iosephs brethren were perplexed at his presence, btcause they had formerly sold him Gen. 45. 3, [...] ▪, what a world of perturbation may they iustly expect, that exchange their Christ for the worlds vani­ty? What shall the trayterous Iudas doe, that sells him for pieces of siluer? What shall the suborned Accuser doe, that leads him to be condemned? What shall the Glutton and Drunkard doe, that frets him with gall and vinegar? What shall the blasphemous swearer doe, that pierceth him with outragious oathes? And lastly, what shall the vnmercifull oppressor doe, that crucifies him in his poore members? O the cryes, and lamentations, and rufull complaints that shall then bee flying through the vastnesse of a dissoluing world! What confusion for the losse of a Sauiour, and the wilfull prouokements of a se­uere Iudge! In the day when the Kings of the earth, and the great men, and the rich men, and the chiefe Captains, and the mighty men, and euery bondman, and euery free­man shall hide themselues in the dennes, and in the rocks [Page 42] of the mountaines, and say to the mountaines and rocks, Fall on vs, and hide vs from the face of him that sitteth vpon the Throne, and from the wrath of the Lambe Apo. 6. 15. 16.

Men and brethren here assembled, I cannot beleeue, but that the thoughts of such amazing terrors haue long agoe prepared some soules among you, and seasoned you for the kingdome of heauen. And for you that with be­nummed consciences proceed in the wayes of sinne, oh that my words were powerfull to the rending of your flinty hearts, and of vertue like Moses his Rod Exod. 17. 5, 6, to fetch water out of the hardest Rocke! Either now or neuer bestirre you about the meanes of grace; and beginne to bethinke your selues: Quid faciemus? What shall wee doe to be saued? Yee haue yet the offer of Saluation in Christ Iesus, and as yet he deferres the execution of the Iudgement, and during the accepted time, Behold the Lambe of God, which taketh away the sinne of the world. Whereas, if with disgracefull neglect yee spurne at so great Saluation, if ye will not admit the sonne of man to raigne ouer you, but despise his Doctrines, doings, fastings, prayings, bleedings, gronings: I must referre you with sorrow, from the Crosse of a Mediatour, to the dreadfull Throne of an auenging Iudge. Durus Sermo, (I weene) to as many as are crosse with God. And shall our Sunne thus set in a Cloud? The mistake is too ordi­nary for menaces of Iudgement to be confounded with Legall austerities. But let the Remaines excuse me vpon the warrant of Confirmation, 'tis Secundum Euangelium meum: according to my Gospell. That will be all. [...]] Expos. 1 Some would haue to inti [...] the Nor­ma and rule of the last Iudgement Bucan. Scharp.. And I deny not but in the sentence of Absolution it shall: No ruse but the Go­spell for bestowing of life; as no Instrument but faith to apprehend it.

The like also for some in the sentence of condemnati­on, according to that of our Sauiour: Hee that retecteth mee, and receiueth not my words: [...], the selfe­same [Page 43] word that▪ I haue spoken, shall iudge him in the last day Ioh. 12. 48..

A sense that cannot be refused, so far as it may extend. Shall a Minister of the Gospell in a lewd Congregation conceit, after all his paines, that he hath beaten the ayre? or a formall Auditor, hauing sate out a Sermon, that hee shall heare no further of it? Let me tell you in the name of the Lord, [...], that word which now you heare, deny it entertainment, it shall serue to iudge you at last. Thus farre it holds then; but—

Non omnibus datum est: all haue not attained to heare the Gospell. A great part of the world neuer heard of the Written Law. If as many as haue sinned without the Law, shall without it also perish Rom. 2. 12.: the sequell is cleare, that sinners without the Gospell, shall not be tryed by it. And consequently, Secundum Euangelium makes nothing for an absolute Rule.

Expos. 2 Wherefore, others would rather haue it in a reference to Iesus Christ; and the meaning thereupon to be, that as Paul had preach'd him for Iudge of quicke and dead: so according to this Gospell the Iudgement should be hold­den by him Prouocat ad Euangelium, non v [...]doceat secundum quid Deus si [...] iudi­caturus, sed per quam, nempe Mediatorem, &c. Par, in loc.. And indeed the Morall Law, howsoeuer it threatens a Iudgement, yet speakes not a word of a Mediatour to manage it: giues not the least inkling of the man Christ Iesus. That's extra Cancellos, without the rayles and lists of the Law; peculiar to the tongues of Euangelicall Prophets and appropriate to the pens of Propheticall Euangelists; [...]: according to the Gospell. But—

Expos. 3 Be the reference what it may, I thinke their glosse the best, who conceiue the Gospell to bee the euidence andwarrant, Nuncium ac praeconium (as Caluin vpon the words) The tidings (in part) and proclamation of the future Iudgement. As if the Apostle had said, There shall be a day, when God shall iudge by Christ, Sicut testa­tur Doctrina haec, cuius ego sum praeco constitutus Annot. bren. in loc.: As wit­nesseth this Doctrine, whereof I am made a Preacher: [Page 44] Or (as Theophilact to the same purpose) Secundum quod de die Iudicij Euangelizare & docere soleo.

Not a Gospell then that should make him a fifth E­uangelist (as some Heretiks would haue gul'd the world De quibus Ambr. in Luc. in Prooem [ [...]], Nor a Scripture to be distinguished from the Gospell of Christ (notwithstanding the Pronoune annexed) for Pauls Gospell is Gods Gospell, Rom. 1. 1. thy word, and their word (as our Sauiour in the 17. of Iohn) theirs by dispensation, thine for reuelation: so Christs original­ly, Pauls Ministerially Christi vt Au­tb [...]is, Apostoli vt praedicatoris. Lyra.. Accepi à domino, 1 Cor. 11. Paul. receiues it from God, and so deliuers it to the Church. But I remember where I speake, and would God (with Moses) that all the Lords people were Prophets Num. 11. 29.. Let the point of obseruation be this:

Doct. That the Article of the generall Iudgement is no lesse then a part of the Gospell.

It is one of the preferments of the Gospell aboue the Law in the 12. to the Hebrewes From v. 18. to the 13., that instead of accesse vnto the Mount that might be touched, vnto blacknesse, and darknesse, and tempest. The beleeuing Iewes were come vnto Mount Sion, and to God the Iudge of all. A strange Paradoxe in the opinion of the world. Can God the Iudge of all, be the subiect of the couenant of Grace? or the Gospell, his Mercy-seate be reconciled with the Tribunall of Iustice?

Indeede the Pontificians glory in it, and thinke their conclusion impregnable, that the merit of Workes, and the doctrine of Grace may very well stand together Cornel. a lap. in loe.. But to answer them in the words of Pope Gregory; Aliud est secundum opera reddere, aliud propter ipsa In Psal. pae­ni [...]en. 7.. Its one thing to render according to our workes, another for the wor­thinesse of them. The former (we grant) is both Mercy and Iustice, though in a sense little helpefull to them: Mercy in crowning those poore performances which haue no condignity Rom. 8. 18. with the reward: and Iustice in ac­complishing those gracious Promises Compare Heb. 10. 23. with 1 Joh. 1. 9, which were [Page 45] made in the Lord our righteousnesse Ier. 23. 6.: But then, if we speake of the latter, no Mercy, but Iustice, propter opera; for the value and merit of our works: and if God should deale with vs so, no iustice but punitiue: for what place (saith that Father Mor. lib. 35. cap. 16.) is there left for saluation, when as our euill doings are meerely euill; but the good things, which we beleeue we haue, cannot be purely good? Non est quo gratia intret (saith Bernard Super Cant. Serm. 67.) vbi iam meritum occu­pauit: No roome for the grace of God, where intrusion hath bin made by mans merit. They are strongly oppo­sed, Rom. 11. 6. If by grace, then no more of workes; of of works, it is no more grace. I conclude this digression with that speech of Prosper, Lib. 1. de vo­cat, Gent. ca. 5. Nulla possunt tam praeclara opera exi­stere, &c. There can be no good workes of that excellen­cy and dignity, as may challenge by the iudgement of retribution, what onely commeth by free gift; and con­sequently Iudgement and Gospell are [...] in this respect.

In this (I say) incompatible, though without any pre­iudice to the maine: For,

Reas. 1 1. If that be Gospell, which informes vs of the per­son of Christ, explaines his Kingly function, and the pre­cious fruits of his Mediation: This Doctrine of the generall Iudgement cannot be lesse, while it clearely pre­sents before vs God and man in one person Ioh. 5. 22. 27, exalted vp­on the throne of his Maiesty Mat. 25. 31., to consummate the bea­titude of all his chosen Heb. 9. 28..

Reas. 2 Secondly, If that be Gospell, Quod annunciat nobis res faustas Theophyl.: that comforts the languishing spouse, and tels her of a glorious redemption. Behold in the Ar­ticle of the Iudgement, the very season of refreshing from the presence of God Act. 3. 19., the expectation of the Saints Phil. 3. 20., and restitution of all things Act. 3. 21.. A day of Mercy for such as Onesiphorus 2 Tim. 1. 18, a ground of comfort for such as the Thessalonians 1 Thes. 4, 18, a crowne of righteousnesse for such as Saint Paul 2 Tim. 4. 8., which the Lord the righteous shall Iudge giue vnto them that loue his appearing.

Thirdly and lastly, if that be Gospell, which cals for Euangelicall duties, for Faith and Repentance, and the practice of Sanctification: behold the Iudiciary returne of our Sauiour, perswading vs to liue by Faith Heb. 15. 37, 38., to repent Act. 17. 30, 31. and renounce our sinnes, and to haue our con­uersation in heauen Phil. 3. 20.. That (a little to vary his speech) D^r Whitaker Aut boc, &c. Si hoc non est Euangelium, neque no [...] sumus Euangelici. They are as blinde as Sodomites, that discerne not Gospell in these: and such as may iustly be feared, they neuer felt the Gospels power.

Tell me then, ye that hearken after Mercy and Peace, and disrelish the explanation of this Article of our Faith: Vse 1 For answer to the excepti­ons of selfe­fauouring Hearers. Haue ye appealed vnto the Gospell? To the Gospell ye shall goe. In the words of our blessed Apostle, Non pudet me Euangelij Christi Rom. 1. 16.. Farre be it from the Heralds and Proclaimers of these tydings to be moued with the cen­sures of the world. Let the roaring Sonnes of Belial make songs of vs at their iouiall comporations, brand vs for vnmercifull Doctors of despaire: let the guilty consci­ence goe trembling away with Foelix Act. 24. 45., (such an aguish fit may peraduenture turne to good.) At worst, what matters it, so long as to the friends of God we come as so many Doues with our Oliue-branches. No rarity for a full surcharged body to be Sea-sicke: for a sinfull di­stempered soule to be Sermon-sicke: with ill-disposed Palates the sweetest Potions haue a bitter taste; and so with dis-affected soules, Euangelicissimae conciones ^a: the very quintessence of the Gospell is the sauour of death As the Apoc. [...]s stiled by [...]ullinger, E­ [...]angelicissimus [...]ber. vnto condemnation. The Trumpet which sounds in an Armie, formidolosi militis mentem deijcit: disliueneth the heart of a cowardly souldier: while it enflames the va­liant spirit with greater courage: so the Priestly trum­pet in an Auditory, deiects the soule of an impenitent sinner, animos viri sancti corroborat: confirmes and strengthens the resolutions of a holy man ^b: Great dif­ference then twixt the natiue intention, and the crosse Aug. de temp. [...]r. 106. accidentall Issue. The doctrine of the iudgement is of [Page 47] it selfe life Ahimaaz 2 Sam. 18. 27, a good man, and commeth with good tydings: and where-euer it failes of an answerable apprehension: If our Gospell be hid, it is hid vnto them that are lost 2 Cor. 4. 3..

Vse 2 Let me close with you (my Brethren) of whom I am perswaded better. It was Sampsons Riddle in the foure­teenth To be moued vpon this do­ctrine with E­uangelicall affections. of Iudges; Ab [...]edente prodijt edulium: Out of the Eater came meate, out of the strong came sweet. Haue you heard of the Lyon of the Tribe of Iudah, of the strong and immortall God? that his Iudgement shall one day deuoure, and his strength confound the vngodly? O la­bour to make your aduantage of it, to finde meate within this eater; to extract hony out of this strong, and to re­lieue your soules with the sweetest consolations that by faith are hence deriueable. Let gracelesse sinners em­plunge themselues vpon it into a gulfe of despaire: Ecce Euangeliz [...] vobis: to you that walke worthy of Christ, the gladsome tydings of the happiest day that euer time conceiued: of an euerlasting Iubilee: of a marriage Apoc. 19. 7., a coronation 1 Pet. 5. 4.: [...], vnspeakeable words: such as is not possible for a man to vtter. Acquiri potest (saith Austin) aestimari non potest foelicitas istius dici. Well may we come to enioy, neuer can wee perfectly estimate the happinesse of that day: when the enemies of God and his Church shall be clad with dishonour and euerlasting shame Dan. 12. 2., and the Bridegroome with his prepared spouse Apoc. 21. 2. shall appeare in triumph and perfect glory Mat. 25. 31, 33., and an e­uerlasting period be at once imposed to s [...]e, and to time Apoc. 10. 6., to teares and to death Cap. 21. 4.: when the soules vnder the altar shall cry no more Cap. 6. 10., Vsque quo Domine? Lord, how long? But Lord, now lettest thou thy seruant depart in peace Luk. 2. 29., [...], according to thy word: and now awakenest thou thy loue to the resurrection of life, [...]: according to my Gospell. To say no more; If there be any comfort and consolation of the spirit, any faith in the Lord Iesus, any peace with the [Page 48] Father; peace of conscience, desire and hope of hea­uen: Let him that hath an eare, heare, and let him that hath heard, consider; returne an Eccho of deuotion to these heauenly tydings; expecting with patience the consummation of his hope, In the day when God shall iudge the secrets of men by Iesus Christ, accor­ding to my Gospell.