only in himselfe but as he is attended by others and so he will make the day great if we consider 1. by whom 2. by how many he shall thus be attended 1. By whom They shall be creatures of great glory and excellency The glorious Angels shall be Christs attendants at the great day in which respect Christ is said to come Luk. 9.26 in the glory of the holy Angels and Mat. 25.31 it 's said that the Son of man shall come and the holy Angels with him and Luk. 12.9 that Christ will deny some before the Angels of God and 2 Thes 1.7 the Lord Jesus shall be revealed from heaven with his mighty angels These angels that excell in strength are his heavenly hosts his Ministers to do the pleasure of Christ their great Lord and Commander If at the time of his Nativity Tentation Passion Resurrection Luk. 2.13 Ascension they readily gave Christ their attendance how much more shall they do it at the great day when all the glory of Christ shall be revealed Luk. 7.53 Gal. 3.19 Deut. 33.2 Illi in obsequio hic in gloriâ Illi in comitatu hic in suggestu illi stant hic sedet hic judicut illi ministrant Ambros lib. 3. de fid Mat. 24.31 Psal 103.20 2 Thes 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.4 1 Thes 4.17 If at the promulgation of the Law upon Mount Sinai Angels waited upon him how readily shall they serve him when he shall come to Judgment for the execution of that Law What glory shall be in that day when the very servants of the Judge who shall wait upon him run at every turne and upon every errand who shall blow the Trumpet summon to appear bring the prisoners before the Bar and take them away again when even these waiters I say shall be Angels of power the heavenly host every one being stronger then an earthly army holy Angels creatures of unspeakeable agility and swiftnesse glorious Angels who as much exceed in glory the greatest Emperour in the world as the Sun in the Firmament doth a clod of earth Nor can it be but the day must be very illustrious if we consider that the Saints shall appear also with Christ in glory that they shall meet the Lord in the air and be witnesses for nay assessors with Christ in judgement and partakers of that victory which in the last day he shall have over all his enemies That all the enemies of Christ and his Church shall stand before the Saints to be justly judged whom they in this world have judged unjustly and in a word that every one of these Saints shall in their spiritual bodies shine as the Sun Mat. 13.43 when it appears in its perfect lustre But 2 Christ as attended will make the day great if we consider by How many he shall bee attended At that great day there shall be a generall assembly a great number even all his servants waiting upon him both Saints and Angels hence 1 Thes 1.13 is mentioned the Coming of the Lord Jesus with all his Saints and Eph. 4.13 the meeting of all In this glorious concourse there shall not be one wanting If Christ will raise up every Saint from the grave then doubtlesse shall every Saint appear in glory at the last day Joh. 6.39 He will not lose his cost laid out upon them But if he bestowes new liveries upon his servants they shall all when adorned with them wait upon him Nor shall there be one Angel but shall glorifie him in that day Psal 148.2 Heb. 1.6 If all the angels of God are commanded to praise and worship him then undoubtedly will they performe this duty at that day wherein the glory of Christ shall be so eminently manifested all the holy angels Mat. 25.3 shall come with the son of man And if all the Angels and Saints must wait on Christ the number must needs be vast Heb. 12. and the multitude exceeding great of angels there must be an innumerable company Myriads ten thousands of Saints or holy ones Dan. 7.10 Jude 14. a definite number being put for an indefinite And about the throne Rev. 5.11 are said to be ten thousand times ten thousand and thousands of thousands ten thousands of Saints An innumerable company of Angels attended the solemn delivery of the Law at Mount Sinai Deut. 33.2 Vid. Rivet in loc in allusion to which the triumphant Ascension of Christ into heaven is described Psal 68. to be with twenty thousand Chariots even thousands of angels and of those who stood before the throne clothed with white robes and having palmes in their hands there was Rev 7.9 a great multitude which no man could number c. Now if the glory of one angel was so great Judg. 6.22.13.22 that those who of old time beheld it expected death thereby and if for fear of an Angel whose countenance was like lightning the keepers Mat. 28.4 did shake and became as dead men how great shall be the glory of all the millions of Angels and Saints at the great day when God shall let out his glory unto them and fill them as full of it as they can hold that he may be admired in them Who can imagine the greatnesse of that day wherein the Judge shall be attended with so many millions of servants every one of whom shall have a livery more bright and glorious then the Sun The splendor of this appearance at the great day will ten thousand times more surpass that of the attendance of the greatest Judges and Kings in the world than doth theirs excell the sporting and ridiculous acting of their more serious solemnities by children in their playes 2. This day of Judgement shall be great in respect as of the Judge so likewise of the Judged and the judged shall make the day great as they fall under a fourfold consideration or in four respects 1. In respect of the greatnesse of their company and number 2. The greatnesse of their ranks and degrees 3. The greatnesse of their faults and offences 4. The greatnesse of their rewards and recompences 1. In respect of the greatnesse of their numbers When many persons are tryed and judged many prisoners cast and condemned we ordinarily say that the Assizes or Sessions are great though the number of the persons judg'd be not so great by an hundred parts as the number of those who stand by to hear the Tryall How great then shall the day of Judgement be wherein all shall be tryed and judged It was of old prophesied by Enoch that the Lord would execute judgement upon all Before the Throne of the Son of man all nations shall be gathered Mat. 25.32 Rom. 14.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.10 Act. 17.31 And 2 Thes 2.1 the day of judgement is call'd the time of our gathering together unto Christ We must all appear before the judgement seat of Christ that every one may receive the things done
life and with that his estate and liberty and all that is dear and desirable granted unto him this his sentence and judgment I say is great and makes the day wherein it passeth deservedly to bee accounted such What are all the losses susteined by or fines imposed on any in comparison of the loss of Gods presence He who loseth God hath nothing besides to lose He who is doom'd to the pains of those fires prepared for the divell and his angels hath nothing left him more to feel The torments of the body are no more comparable to those of the soul then is the scratch of a pin to a stab at the heart nor can there possibly be an addition made to the blessednesse of those who shall be sentenced to enter into the joy of their Lord whose presence not only is in but is even heaven it selfe in a word there 's nothing small in the recompences of that great day great woe or great happinesse and therefore 't is a great day in either respect But of this at large before 3. This day of judgement is great in respect of the properties of it As 1. It s a certaine day were it doubtfull it would not be dreadfull were it fabulous it would be contemptible 1. Naturall conscience is affrighted at the hearing of a judgement day Act. 24.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Sua quemque fraus sua audacia suum facinus suum scelus de sanitate ac mente deturbat hae sunt impiorum furiae haeflammae hae faces Cicer. in Pison Eccl. 1.2 Hab. 1.13 Fâ—lix trenâ—bled when Paul preached of it and though the Athenians mocked when they heard of a Resurrection of the dead yet not at the hearing of the day of judgement The reason why men so much fear at death is because they are terrifyed with the thoughts of judgement after death were it not for that supreme and publick the inward Tribunall of conscience should be in vaine erected 2. The justice of God requires that every one shall receive according to his works In this life the best men are of all men most miserable and sinners oft most happy All things fall alike to all The wicked saith Habbakuk devoureth the man that is more righteous then himselfe There must come a time therefore when the righteous Judge will like Jacob lay his right hand upon the younger the more despised Saint and his left hand upon the elder the now prosperous sinner There is now much righteousnesse and oppression among Magistrates Gen. 18.25 Job 34.10 11 12. Isai 3.16 11. but it would be blasphemy to say that injustice shall take place to eternity Every unrighteous Decree in humane Judicatories must be judged over againe and from the highest Tribunall upon earth the Saints of God may joyfully and successfully appeal to a higher Bar. Jud. 14. Rom. 2.15 Eccl. 11.9 2 Thes 1 6 7. Mat. 7.22.25.41.10.15 2 Cor. 5.10 Rom. 14.10 Luk. 21.34 Luk. 9.26 2 Pet. 3.9 Tit. 2.13 1 Pet. 4.5 Omnia alia quae futura praedixerat Spiritus Sanctus in Scripturis evâ—nerunt ut de primo Christi adventu c. Cum ergo idem Spiritus Sanctus praedixerit secundum Christi adventum utique certo eveniet Aug. Ep. 42. Luk. 21.35 Mat. 25. The day of judgement shall set all things strait and in right order It is a righteous thing with God saith Paul to recompence tribulation to them that trouble you and to you that are troubled rest with us when the Lord Jesus shall be revealed c. To conclude this The Scripture is in no one point more full and plentifull then in assuring us that this day shall certainly come and if the other predictions in Scripture particularly those concerning the first coming of Christ have truly come to passe why should we doubt of the truth of Christs second appearance and if the mercy of God were so great that he should repent of the evill intended against the wicked yet even that mercy of his would make the judgment so much the more necessary for the good of the Elect 2. The judgement of this great day shall be Sudden Christ will come as a thief in the night who enters the house without knocking at the door The judgement will come upon the secure world as the snare doth upon the bird The greater security is at that day the greater will the day and the terror thereof be to sinners the noise of fire is neither so usuall nor so dreadfull as in the night The approach of the Bridegroom at midnight increased the cry of the foolish and sleeping Virgins Sudden destruction or that which befals them who cry peace is destruction doubled 3. The judgement of this great day shall be Searching exact and accurate There shall be no causes that shall escape without discussion notwithstanding either their multiplicity or secrecy their numerousnesse or closenesse The infinite swarmes of vain thoughts idle words Psal 50.21 Mat. 12.36 Eccl. 12.14 2 Cor. 5.10 and unprofitable actions shall clearly and distinctly be set in order before those who are to be tryed for them God shall bring every work to judgement and every secret thing whether it be good or whether it be evill 1 Cor. 4.5 He will bring to light the hidden things of darknesse and make manifest the counsels of the heart But of this before 4. It shall be righteous As every cause shall be judged so rightly judged Christ is a righteous Judge 1 Tim 4.8 Psal 72.2 Act. 17.31 Rom. 2.11 2 Chron. 19.7 Psal 82.2 Job 34.19 In righteousnesse doth he judge Revel 19.11 The scepter of his kingdome is a right scepter he loves righteousnesse Psal 45.6 7 The day of judgement is a day of the revelation of the righteous judgement of God Righteousnesse shall be the girdle of his loyns it shall stick close to him This Judge cannot be byass'd by favour There is no respect of persons with God The enemies of Christ justified him in this particular that he regarded not the persons of men Mat. 22.16 Kindred Friend-ship Greatnesse make him not at all to warp and deviate from righteousnesse He is not mistaken with error he shall not judge after the sight of his eyes Isai 11.3 Joh. 7.24 2 Cor. 10.7 Jer. 17.9 10. Gal. 6.7 neither reprove after the hearing of his ears This Judg shall never be deluded with fair shews and out sides or misled by colourable but false reports as earthly Judges may be because they cannot pierce into mens hearts to discerne their secret intentions as Christ can do whom no specious appearance can deceive he shall never acquit any who is in truth faulty or inwardly unsound nor upon any flying report or forged suggestion proceed to the censure of any He shall never be in danger of being mis-informed through untrue depositions but he shall alwayes proceed upon certain knowledg in passing of his own sentence upon any 5. This judgement shall be open
begat thee spiritually is fittest to nourish thee They who oft change their Masters are seldome good scholars Please not thy selfe in the parts or abilities of thy Minister but labour to find the experimentall working of his Ministry upon thine heart that thou mayst be able to answer Seducers when they suggest that thy Minister is Anti-christan thus He hath not been Anti-christian to me for sure I am he was the instrument of forming Christ in my heart This of the third particular in the description of the entrance of these Seducers viz. their subtilty and slynesse in getting into the society of the faithfull 4. The fourth and last thing by which he describes their entrance is by clearing and vindicating it from the objections which the Christians might possibly raise against God as if he were regardlesse of the welfare of his Church and indulgent toward the wickednesse of the Seducers in suffering them to enter and against godlinesse when they observed that they who pretended to be the most eminent in the Church for religion did turn Apostates And this he doth in these words Who were before of old ordained to this condemnation q. d. Although they have entred so cunningly as that the Church was not aware of them yet was not their entrance unawares to God but he did fore-see it and therefore will see that they do his Church no harm and though now God seems to spare them yet are they in a state of condemnation and though they formerly seemed such eminent professors of religion yet God fore-saw they would prove as they are nay for their sins ordained them to this condition into which they are now fallen In which vindication of Gods care of his Church and justice against the Seducers their punishment is two wayes considerable 1. In its severity it was this condemnation 2. In its certainty they were before of old ordained to it 1. The punishment of the Seducers considered in the severity of it this condemnation Explicat But 1. What was this Condemnation of which the Apostle here speaks 2. Why called Condemnation The word here importing Condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium damnatio condemnatio is taken sundry wayes in Scripture 1. And most properly for the Sentence pronounced by the judge or rather a judiciary sentencing or condemning and so it 's taken Rom. 2.2 where the Apostle saith We are sure the judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is according to truth and Mat. 7.2 With what judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye judge ye shall be judged 2. For Administration of Government toward those that are under it whether by judgement or mercy and it 's spoken of Gods providence ruling and ordering the affaires of the world as Rom. 11.33 How unsearchable are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements also of Christs Government of that Kingdom which his Father gave him in the salvation of humble and condemnation of proud sinners John 9.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For judgement am I come into this world c. that is for the discharging the office of a King or a Judge in adjudging to every one his due recompence In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad in regard of his discovering and sentencing of and executing sentence upon all at that day Acts 24.25 He reason'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgement to come Heb. 6.2 3. For a Cause or Controversie discussed judg'd and determined by judges So 1 Cor. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye go to law one with another ye have causes and controversies among your selves 4. Mark 12.40 Luke 20.47.23.40 Rom. 2.3 Cor. 11.34 Judicium vocat vel damnationem vel reprobrum sensum quo feruntur ut pietatis doctrinam pervertant neque enim id quisquam facere potest nisi suo exitio Calv. in loc Potest hoc judicium intelligi justa derelictio quâ propter peccata praecedentia permissi fuerunt pati naufragium fidei variis errorum fluctibus abripi ita ut etiam fierent errorum magistri tandem judicium illud gravissimum aeternae damnationis subituri Estius in loc For the wrath vengeance damnation and punishment executed upon men for wickednesse as Rom. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose damnation is just And 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himselfe So Mat. 23.14 Ye shall receive the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation And Rom. 13.2 They that resist shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation And 1 Tim. 3.6 Lest he fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the condemnation of the devil So 2 Pet. 2.3 Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment now of a long time lingreth not And thus I take it in this place The Apostle Jude here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This condemnation intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God whereby they did not only themselves turn back-sliders and apostates but become opposers of the truth and perverters of others hereby making way for their own eternall condemnation A punishment made up of many poysonfull ingredients and that hath in it a complication of many spirituall woes which as the Scripture testifieth belonged to these Seducers and to others who were in the same condemnation with them as 1. A voidnesse of spirituall judgement and understanding an inability to judge between good and bad things that differ an insufficiency to approve of any thing which is excellent whereby they put bitter for sweet and sweet for bitter spake evil of the ways of grace which they understood not and of the Gospel in which they saw no beauty it being hid to these lost ones who contemned and slighted it were delivered up to a reprobate sense Phil. 1.10 2 Pet. 2.12 2 Cor. 4.3 Rom. 1.28 Rom. 11.7 Rom. 9.18 and because they loved not what they knew were not able to know what to love 2. Another woe in this condemnation is a spirit of benummednesse insensiblenesse cauterizednesse under all the most awakening administrations of Gods word or rod a judgement which the Scripture puts for all the misery and condemnation of the reprobate and that which differenceth them from the elect Rom. 9.18 He hath mercy on whom he will have mercy and whom he will he hardeneth And Rom. 11.7 having spoken of the elect he saith the rest were hardened Of Seducers doth Paul speak 1 Tim. 4.2 where he tels us of some who had consciences seared with an hot iron whom nothing awakeneth but eternall burnings though too late to a serious sensiblenesse of their estate These seducers fed themselves without fear Jude 12. 3. A third woe in this condemnation is inccorrigiblenesse and unreformednesse under the means of salvation All the dews of salvation fall upon them as showers upon
which is given by some Papists who haply to wave the Doctrin of reprobation expound this fore-writing here mentioned to be the predictions by writing which went before in the Scriptures concerning these Seducers Nor can this writing here mention'd so be attributed to God as if either he could properly be said to have a memory or to remember any thing or had any defect or weaknesse of memory or had any materiall books wherein he wrote any thing at all but this writing or booking is spoken concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of resembling him to man who what he purposeth exactly to remember or certainly to do he books and writes down before hand And the Scripture speaks of four Meta phoricall books or writings which God hath 1. The Book of his providence or Gods knowledge and decree of all the particular persons things and events that ever vvere or shall be in the world and in this book were written all the members of David Rom. 5.1 Summa judicii aequitas ex humano foro significatur Pareus in Apoc â—0 Psal 132.16 And all the tears of David Psal 56.8 2. The Book of the last and universall judgement which is the perfect knowledge that God hath of the actions of all men good and bad according to which at the last day he will give judgement thus Dan. 7.13 it s said The thrones shere set up c. and the books were opened And Revel 20.12 I saw the dead small and great stand before God and the books were opened It 's a term taken from publick judgements here among men wherein are produced all the writings of informations depositions of witnesses c. to shew that Gods Omniscience shall discover and rehearse all actions and his justice proceed accordingly 3. The Book of life Rev. 20.12 and 22 19. called also the Lambs book of life Revel 13.8 and 21.27 which is Gods eternall decree to bestow grace and glory upon some Phil. 4.3 and in this are set downe the names of the elect of these it is said often Their names are written in the book of life Luk. 10.20 and at the last day this book is said to be opened because it shall then be manifested to all who are elected 4. This writing here mentioned by Jude namely that black bill or the Catalogue of those whom God hath appointed unto wrath 1 Thes 5.9 ordinarily considered as the Positive or Affirmative part of Reprobation wherein God decreed justly to damn some for sin For Reprobation is considerable in a double act First Negative which is that of preterition or passing by of some and Gods will not to elect them Secondly Positive which is Gods ordaining them to punishment for sin And in both these acts there is a double degree In the first the Negative act Gods denying his grace in this life And 2. his denying them glory and salvation in the next life In the Positive or affirmative act 1. Gods ordaining the wicked to blindnesse and obduration here And 2. eternall condemnation hereafter And upon holy Scripture are both these acts and both the degrees of each of them evidently grounded 1. Concerning the Negative act speaks the Spirit of God John 10.36 Yee are not of my sheep And Matth. 7.23 I never knew you Mat. 13.11 To them it is not given to know the mysteries of the Kingdome And Mat. 11.25 Thou hast hid these things from the wise and prudent c. for so it seemed good in thy sight And Rev. 13.8 20.15 There are some mentioned whose names are not written in the Book of Life 2. Concerning the Positive or Affirmative act speaks the Spirit of God in 1 Pet. 2.8 where the Apostle mentioning those that stumbled at the word and were disobedient saith they were appointed thereunto And Rom. 9.18 Whom he will be hardneth And ver 21. he speaks of Vessels made to dishonour And ver 22. 1 Thes 5.9 Of Vessels of wrath fitted to destruction And John 17.12 Judas is said to be a son of perdition And here Jude saith that these Seducers were written down and appointed to this condemnation which was their abode among the faithfull with an obstinate opposing of the truth and faith of Christ making way to their own eternall condemnation A doctrine I confesse not more distastfull to the bad then hard to be understood by the best It is no where as Pareus notes treating upon it Rom. 9. perfectly apprehended but in that eternall School I profess my greater desire to study then discuss it I did not seek it nor dare I altogether shun it ever remembring that though we must not rifle the cabinet of the secret decree yet neither bushel the candle of Scripture-discovery the former being unwarrantable curiosity the later sinfull ingratitude Briefly therefore 2 For the second in what respect this ordination is said to be before of old The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is sometime applyed to a thing done a little time before Pilate asks of Joseph who came unto him to ask the body of Jesus whether he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any while dead The word as Doctor Twiss observes doth not signifie any definite time It is applicable even to eternity And though as he notes the signification of the word be not extended to eternity by any force in it selfe yet from the matter whereof the Apostle treats viz. the ordination or decree of God which is eternall it ought to be so extended The denyall of the eternity of Gods decree was one of the prodigious doctrines of Vorstius As the ancient of dayes was before there was a day so this of old was before there was an age Which as it refers to the forementioned ordination comprehends in the judgment of many Learned and Godly Divines as well 1. The independency and absolutenesse of this ordination As 2. The immutability and unchangeableness of this ordination 1. For the first This ordination according to some was absolute from all causes in the creature of old before these Seducers were before their sins were in respect not only of their actuall existence but even of their prevision also and foresight of their futurition or coming to passe hereafter And in delivering their judgement herein 1. q. 23. Art 5. they consider Reprobation with Aquinas and other Shoolmen either in respect of the act of God reprobating Gods willing and decreeing or in respect of the effect thereof the things willed or decreed as God wills that one thing should be for another 1. As to Reprobation in respect of the act or decree of Gods reprobating or Gods willing or decreeing they say the sins of the creature cannot be assigned as the cause of reprobation Non est assignare causam divinae voluntatis ex parte actus volendi Aquin ubi supr and herein they agree with Aquinas and the sounder Schoolmen They conceive that the decree of reprobation was not without the
by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and those among the Latine by the word Genii It properly is a word which intends the office of angels and signifieth no more than messengers or those who are sent at the command and by the commission of their superiours And yet it comprehends and recalls to mind the essence of Angels which is considerable before the office and without which the office is but a meer notion Briefly therefore for the explaining thereof I shall consider 1. The nature and essence 2. The office and imployment of Angels 1. For their essence Angels are spirituall and incorporeall creatures subsisting by themselves 1. By the name of spirits the Scripture useth to expresse the essence and nature of angels Nomen spiritus nomen est naturae Aug. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 104.4 Heb. 1.14 and it s used both to denote good and bad angels of the former its said he maketh his angels spirits a place cited in the New Testament Heb. 1.14 Of the later 1 Kings 22.21 22. its said There came forth a spirit to perswade Ahab to go to Ramoth Gilead Who afterward proved a lying spirit in the mouth of all his Prophets And Mat. 8.16 when they brought to Christ many who were possessed with divels the Evangelist immediately subjoyns that hee cast out the spirits with his word And our Saviour plainly expresseth that such persons who have not flesh and bones and such are angels are spirits Luk. 24.39 Nor is it imaginable but that those are spirits of whom a legion that is at least six thousand according to Hierom may be in one man but this is clearly asserted concerning the divels or evill angels Luk. 8.30 Where it s added that many divels were entred into the man Nor can any but spirits get entrance into bodies without moving or hurting them and into prisons and other places when closely shut up and most narrowly watch'd 'T is true angels have often appeared in humane bodies and shapes The Son of God before his incarnation as also the holy Ghost afterward did so and yet it followes not hence that their essence is corporeall as neither can it be evinc'd that soules are corporeall because Moses appeared to the Disciples in an outward shape These their bodies might either be such only in shew and appearance or if they were true bodies they were only joyned to them for a time by Gods power and afterward resolved againe into their own principles as also were their garments which the angels did wear while they conversed with men And whereas * Tertul. lib. de carne Christi et contra Praxeam Aug. de Trin. lib. 2. c 7. lib. 3 c. 1. De div Daem cap. 3 5. l. 15 c. 23. de Civ Dei Bern. ser 5. in Cant. Angeli compa ratione nostrorum corporum sunt spiritus sed comparatione summi et incircumscripti Spiritus sunt cor pora Greg. Mor. l. 2. c. 2. Angeli non sunt absolutè simplices compouuntur ex actu potentiâ ex subjecto accid eutibus ex esse essentia Polan Synâ—ag 1779. pag. sundry of the Fathers have asserted that the angels are corporeall and have bodies of their own they are to be understood commonly as speaking of them in comparison of God as if though being compared with us they are spirits yet compared with God they are bodies And certain it is that angels are not spirits purely and altogether simple as God is who only is that most simple Spirit and yet it s conceived by learned Zanchy that their bodies are more refined subtil and pure than either bodies aeriall or celestiall which were created out of the first matter and that the substance of the bodies of the angels is very like to the substance of the heavens of the blessed or the Empyrean wherein he saith they were created and which are of a corporeall substance but far more excellent for their purity than the other heavens From this spirituall nature of the angels flowes their immortality incorruptibility or immutability for since they are immateriall and free from all contrary qualities composition of matter and forme and the contrariety of qualities being the causes of intrinsecall corruption they are rightly termed incorruptible Indeed only God is simply immutable who is a being of himselfe and not by participation and every creature is mortall mutable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and may be brought to nothing by him who made it of nothing should he only withdraw his sustaining power Easi in angelorum naturg nul la propriè est potentia passiva propter quam possunt dici corruptibiles propter potentiam tamen Dei activam à qua illorum esse dependet simpliciter dici incorruptibiles non possunt Zanc. de op Dei But a thing may be said to be mortall and corruptible two ways either by a passive power which is in it self or by an active power which is in another and upon whom it depends now although in the nature of angels there be no passive power wherby they are corruptible yet in respect of the active power of God upon which their being depends they cannot simply be termed incorruptible because if God withdraw his power they would instantly perish though denomination being from the nearest and internall cause they may properly be call'd incorruptible 2. Angels are true subsistences or substances by themselves and separately subsisting The Sadduces of old and the Libertines of later ages have held that angels are only certaine inspirations motions and inclinations of the mind and that the good of these are the good angels and the bad of these the bad angels But that they are Vera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they are substances and truly subsist by themselves is most clearly evinced 1. From their creation Accidentia sunt concreata Psal 104. Actiones sunt suppositorum God created no accidents separately from their sustances accidents were concreated in and with their substances But angels were created by themselves and not in any subject 2. From their actions they praise God they worship the Son they are heavenly messengers they assume bodies defend the faithfull they have wrastled eaten been received as strangers had their feet wash'd c. they shall gather the Elect from the four corners of the earth they shall come with Christ to judgement none of which actions could be done unlesse they were substances 3. From their endowments they have life power understanding wisdom they are immortal they are excelling in strength some things they know not as the day of judgement Some of them sinn'd others abide in the truth 4. From their happinesse and misery Some of them behold the face of God and are blessed and glorious Mat. 18.10 Mat. 25.41 Mar. 12.25 others are punish'd in everlasting fire prepared for the divell and his angels 5. From that likenesse which we shall have to them in heaven where we shall be
discovered his humbling quickning strengthning presence to thee in thee Let no Sacrifice please thee without fire Love the Ordinances because God meets thee in them If God be not at home think it not enough that his servants his Ministers have spoken to thee Let the society of Saints be thy solace and deerly esteem those in whom thou beholdest any resemblance of God With the wicked converse rather as a Physician to cure them than as a companion to delight in them Let not thy heart be taken with any comfort any further then thou beholdest the heart of the giver in it or findest thine own raised to serve and delight in him 4. No distress should dishearten those here Observ 4. to whom God will not deny his presence hereafter Though God brings them into miseries yet he will not exclude them with the miserable If men cast them out of their company yet Christ will never say to them Depart from me If they want an house to hide their heads in and a bed to rest their bodies on yet their Fathers house and bosome will supply both Let men do their worst they may send Saints to him not from him How little do those rods smart in striking with which the Lord takes not away his loving-kindnesse What hath that poverty more then a name which is not accompanied and followed with the loss of God himself In a word Though sometimes the Saints sit in darkness and see no light yet is light sown for them they shall not lie under darknesse but after the darkest night of desertion shall arise to them that glorious Sun of Gods presence which shall never go down again but make an eternall day Thus farre for the first part of the punishment of the Angels viz. that which they undergoe in in the prison The second follows viz. that which shall be laid upon them at and after their appearing at the barr and in that first to what they are reserved viz. to judgment EXPLICATION There are two things may here bee enquired after 1 What we are to understand by the judgement to which these angels are reserved 2 How the angels which are punished already are yet said to be reserved to judgment 1 For the first Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment be frequently in Scripture taken more largely and improperly for the cause of punishment John 3.19 for the government of the world John 5.22 amendment or reformation John 12.31 c. for the place of judgment Matth. 5.22 yet in this place it comes more close to its own proper signification according to which it imports a judiciary trial of and proceeding about causes In which respect it s taken in this place and oft in the new Testament for the solemn action of the last and generall judgment Mat. 10.15 Mat. 11.22 24 and 12.36 Mark 6.11 2 Pet. 3.7 Where we read of the day of judgment and Ecc. 11.9 12.14 Luke 10.14 Heb. 9.27 10.27 where there is mention made of this judgment Which judgment consists of three parts Veritas in inquisitione nuditas in publicatione serenitas in executione 1 A discussion and manifestation of the faults for which the prisoners were committed 2 A pronouncing sentence upon them for every crime discussed and manifested 3 A severe executing upon them the sentence so pronounced 1. Act. 23.3 1 Tim. 5.24 Act. 16.15 2 Cor. 5.14 In this judgment faults and causes shal be discussed and manifested and judgment is sometime in Scripture put for this discussion and discerning of causes some mens sins are open before hand going before to judgement c. 1 Tim. 5.24 c. And this knowledg of the cause is intended Cunctaque cunctorum cunctis arcana patebunt Ezra 4.15.19 and 6.2 Est 6.1 Deu. 32.34 Psal 56.8 Jer. 3.22 Hos 7.2 1 Cor. 4.5 Rev. 20.12 Where we have mention of those who stand before God of the opening of the books and the judging out of those things which were written in the books For though at the last judgment God will make use of no books properly so called yet all the works of the judged shall be as manifestly known as if God kept registers rolls and records of them in heaven and at his coming he will bring to light the hidden things of darknesse and will make manifest the counsells of the hearts that the righteousnesse of his proceedings may appear to all These books of discovery are two 1 that of Gods omniscience 2 that of the creatures conscience 1 According to the former every creature is manifest in his sight and all things are opened unto his eyes Heb. 4.13 Mat. 3.16 Joh. 2.25 Jer. 23.24 Mar. 4.22 Rom. 2.5.16 he hath a book of remembrance he needeth not that any should testifie of man for he knoweth what is in man As God hates sin wheresoever he knows it so he knows it wheresoever it is Men may hide their sins from men from God they cannot Men may like foolish children when they shut their eyes and see none think that none sees them but the light and the darknesse are both alike to God Nor can any Isa 29.15 by seeking deep to hide their counsels from the most High help himself Never hath one sin since the creation of the world Deus nec fallitur nec flectitur slip'd from the memory of Gods knowledg though he hath been pleased to put away the sins of some out of the memory of his vengeance Nor doth he forget any sin out of necessity but meerly out of mercy 2 According to the later * Ad hunc librum emendandum omnes alii libri sunt inventi Quid libri aperti nifi conscientia non atramento scripti sed delictorū inquinamento Amb. in Ps 1. Psal 51. Idem judex reus testis tortor flagellum the book of Conscience the Lord will in the generall Judgment bring to every mans remembrance what he hath done he will set the sins of the wicked in order before them Psalm 50. their consciences shall then be dilated and irradiated by the power of God Here in this life Conscience is brib'd and gives in an imperfect but then it shall bring a full and impartiall evidence against sinners who shall be speechlesse and have their mouthes stop'd Hence Jude 15. it is said that God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convince all the ungodly Their faults shall be so demonstrated to them that they shall have nothing to object but shall be compelled to acknowledge all both in point of fact and desert That which before was almost imperceptible shall being held to the fire of vengeance and the light of conscience be made legible 2 In this judgment to which these angels shall bee brought there shall be a decisive definitive sentence Isa 5.3 Matt. 7.1 John 18.31 Acts 24.6 Acts 17.31 Matth. 19.28 1 Cor. 6.3 Acts 4.19 And frequently and most properly in Scripture is judgment taken for a
Law of Nature only in generall prescribes what is to be done or avoided not descending to particulars now all being not able from those generall principles to deduce that which is to be practised in particular cases which admit of innumerable variations according to circumstances Positive Lawes for the good of subjects are necessarily to be suted to the condition of every Common-wealth Nor can it justly be alledged by any that Dominion may be committed as well to men alone as to Lawes for the Law is the voice of God being a deduction from the Law of nature whereas a man is a servant of affections and apt to be byass'd by hatred anger fear friendship foolish pity by reason whereof It is as a learned man once said easier for one wise man to make then for many to pronounce law It was a wise speech of Solon who said That only that Common wealth could bee safe where the people obey'd the Magistrate and the Magistrates the Lawes L. 4. de leg And of Plato who said That City cannot be far from ruin where the Lawes are not above the Magistrate but the Magistrate above the Lawes And if against this it should be argued that the Law must needs be defective speaks generally and cannot come up to sundry contingent and speciall cases and circumstances which it cannot fore-see and determine I answer Let consciencious prudence supply the forefaid unavoidable defects and that wee may not set the Magistrate and Law at variance let the Law have power to hinder the Magistrate from transgressing by the force of affection and let the Magistrate have power with rationall and religious regard of circumstances to explain and apply the Law this power of the Magistrate serving to make an happy temperature of jus and aequum strict justice and Christian equity and being as necessary as it is for a Physician to have one eye to the rules of his Art and another to the condition of his Patient not suffering himself so to be bound up by the precepts of the former as by laying aside his own prudence to indanger the life of the later And that God hath given to the Magistrate this Legislative power is most evident in regard dominion without such a power would be in vain and never obtain its end either in the advancing of godliness or the publike peace Good Laws made and executed Num. 11.16 1 Sam. 10.6 being the direct means to promote both As also in regard God hath given the Magistrate the prudence and power requisite to the making of Lawes and all the Commands given by God to people of being obedient would be void and to no purpose unlesse the Magistrate might impose Laws And yet he must remember that the matter of his Laws must be possible els they cannor obtain their end profitable also to the Common-wealth just or righteous for els they destroy their end nor can that be said to be a Law but rather anomie or a breach of the Law which commands any thing against Gods Law 2. The power and dominion here spoken of consists in administrando Jurisdictionem by way of execution or administring of justice to the people according to the forementioned good Laws A Law without execution is neither of force nor fruit Miserable is that Common-wealth Omnia judicia aut distrabendarum controversiarum aut puniendorum maleficiorum caus◠reperta sunt Cic. pro Cecin whose manners have brought their Laws under their power and miserably confin'd and nail'd them to the pillar This Jurisdiction or execution of the Laws is twofold The first is seen in judgements or the determinations of Civill Controversies between parties according to the rules of the Law that this is part of the Magistrates power is evident 1. From Gods Ordination and Command Prov. 8.15 By me Kings reign and Princes decree justice How long will ye judge unjustly c doe justice to the afflicted and needy c. Psal 82.3 and Jer. 22.2 O King of Judah that sittest upon the throne thou and thy servants execute yet judgement and righteousnesse deliver the spoiled c. and Chap. 21.12 Oh yee house of David execute judgement in the morning 2. From the direction which God gives to people to seek judgement at the hand of the Magistrate Exod. 22.9 for all manner of trespasse whether it for Ox for Asse for Sheep for Rayment or for any manner of lost thing which another challengeth c. the cause of both parties shall come before the Judges and whom the Judges shall condemn c. And Deut. 19.17 Both the men between whom the controversie is shall stand before the Lord before the Priests and the Judges 3. From the use and necessity of Judgments 1 Truth often lyeth in the bottome and falshood lurks in corners A prudent Magistrate brings both to the light the one because it seeks it the other because it shuns it 2. Good men by reason of their fewnesse weaknesse and meeknesse are often great sufferers and the wicked are numerous potent and oppressive The publike judgement of the Magistrate is in this case to the former a hiding place from the winde Isa 32.2 and as a winde to scatter the later Prov. 20.8 And without these publike judgements what would places be but as mountains of prey dens of wilde beasts and habitations fitter for Cyclops than Christians God hath not by grace given to any a right in anothers estate nor taken away from any an orderly and regular love of his own welfare and nature in the best dictates and desires and the God of Nature by these publike judgements hath granted helps for self-preservation from injury and oppression Onely it must be here heeded that these suits and iudgments be not transacted unduely either by the judged or the judges 1. By the Judged they must not desire judgments out of envy revenge covetousness or a desire of contending 2. The matter about which judgement is desired must not be slight and frivolous 3. The remedy of the Law must not be desired till after patient waiting and Christian endeavours to compound differences and to procure an amicable reconcilement Sic certent causae ut non certent pectora Zec. 7.9.8 16. Judex q. jus dicens Var. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The parties who differ must not manage their contestation with bitter and unchristian animosities railings briberies false accusations c. 5. The end of desiring judgments must not be the undoing or defaming of our adversary but the preserving of our selves and the administration of justice the welfare of others 2. The Judges must not wrongfully transact these judgments they must give every one his due Deut 16.20 Justice Justice or that which is altogether just shalt thou do and chap. 1.16 Moses saith he charged the Judges to hear the causes between their brethren to judge righteously between every man and his brother Jerem. 21.12 Execute judgement in the morning Justice is the soul of
Judgement An unjust Judge is a Solecism a contradiction A Judge should be the Law enlivened To this end Judges must be godly Righteousnesse will not stand without Religion Jethro's advice to Moses was Chuse men fearing God Exod. 18.21 Let the fear of the Lord be upon you said Jehoshaphat to the Judges 2 Chr. 19.6 7. The Aethiopians apprehended that the Angels attended on all Judicatories and therefore as I have read of them they left twelve chairs empty in the judgment-place which they said were the Seats of the Angels but Judges must believe that a greater than the Angels is there 2. Impartiall He must not respect the person of the poor nor honour the person of the mighty Lev. 19.15 and Deut. 1.17 He must hear the small as well as the great There must no mans condition be regarded in judgement nor must the Judge behold the face of any ones person but the face of his cause Job 34.19 God accepts not the persons of Princes A Judge will be a sun of righteousness it shining as well upon the beggar as the noble 3. A Master of his affections Anger hatred pity fear c. the clouds of Affection will hinder the Sunshine of justice The Athenian Judges us'd to sit in Mars-street to shew that they had Martiall hearts Constantine is termed a man-childe Rev. 12.5 So Brightman for his courage He who wil go up to the mount of Justice must leave his affections as Abraham did his Asse and Servants at the foot thereof Love and wisdom seldome dwell under one roof and the fear of man is a snare A Coward we say cannot be an honest man nor will a fearfull and flexible Judge be able to say injustice Nay 4. Deliberate In the case of information about false Worship Deut. 17.3 Moses directs to this deliberation before sentence be given If it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain c. then shalt thou bring forth the man c. What plenty of words are here to prevent precipitancy in Judicature It much commended the integrity of Job who professeth Job 29.16 The cause which I knew not I searched out †See the example of the Heathen Festus Act. 25.16 Both sides must be heard the small as well as the great Though a Judges * Qui statuit aliquid parte inaudita alerâ aequum licit statuerit haud aequus fuit Sen. in Med. sentence be right yet hee is not right in giving it if he give it before either party be heard 5. A lover of truth A man of truth Exod. 18.21 Hating lying executing the judgement of truth Zech. 8.16 His heart must love his tongue speak the truth Exod. 18.21.23.8 Deut. 16.19.27.26 2 Chron. 19.7 nor will the hand without go right if the wheels within go wrong 6. Incorrupt Hating bribes because hating covetousnesse A gift blindeth the wise and perverteth the words of the righteous Of whose hand saith Samuel have I received any gift to blind mine eyes therewith 1 Sam. 12.3 A Judge must neither take money to be unjust nor to be just Righteousnesse is its own reward The Thebeans erected the Statues of their Judges without hands the gaine of bribes is sum'd up Job 15.34 Fire shall consume the Tabernacles of bribery 7. Sober and Temperate He that followes the pleasures that attend on Majesty will soon neglect the paines which belong to Magistracy It was a prudent instruction of Lemuel's mother Prov. 31.4 5. It is not for Kings It is not for Kings O Lemuel to drink wine nor for Princes to drink strong drink lest they drink and forget the law and pervert the judgement of any of the afflicted Whoredom and wine and new wine take away the heart Hos 4.11 Some understand those words Jer. 21.12 Execute judgement in the morning properly as if they should performe acts of judgement early before they were indangered by abundant eating or feasting to render themselves less able to discerne of causes 2. The second branch of Jurisdiction which belongs to the Magistrate consisteth in the Dstribution of rewards and punishments 1. Of Rewards to those who keep 2. Of Punishments to those who break the Lawes 1. Of Rewards Of this the Apostle speaks Rom. 13. Do that which is good and thou shalt have praise Of this the Supreme Lord gives an example who joynes shewing mercy to thousands with visiting the iniquities of the fathers upon the children Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty but also for warmth and benignity 2. Of Punishments These are of sundry kinds Some concern the name as degradations some the estate as pecuniary mulcts some the body and these are either Capitall or not Capitall as mutilation of some part c. Evident it is from Scripture-commands that it is the Magistrates duty to punish Deut. 19.21 the Judges shall make diligent inquisition c. And thine eye shall not pity but life shall go for life 2. From his Function Rom. 13.4 He beareth not the sword in vaine Governours are for the punishment of evill doers 3. From the Benefit of these punishments To the punished who may grieve for what they have done to the Spectators who may be warned from doing the like Prov. 19.25 Deut. 19 19r Indulgentia flagitiorum illecebra Exod. 21.12 Lâ—v. 24.17 c. Sinfull indulgence silently yet strongly invites to a second wickednesse Even Capitall punishments are injoyned by Scripture Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed A Law which being before the erection of the Mosaicall Polity shews that the Lawes which afterward commanded Capitall punishments did not simply and absolutely but only in respect of some circumstances concern the Israelites The capitall punishment of Malefactors by the Magistrate was dictated by the Law of Nature And as the force of the foresaid command was before so did it continue after Moses Christ himself even from it drawing an Argument to disswade Peter from shedding of blood Mat. 26.52 Nor do I understand but that if all punishments of Malefactors by the sword be now unlawful as Anabaptists dream it must necessarily follow that all defending of the subjects by the sword against an invading enemy is unlawfull also the publick peace being opposed by the one as much as the other nay may we not argue That if the power of the sword belong not to the Magistrate to defend the Common-wealth that it belongs not to any private man to defend himself against the violent assaults of a murderer In sum Capitall punishments may be inflicted but sparingly slowly It is observed by some That God was longer in destroying Jericho then in making the whole world Satius est ut euret pharmacum quam sanet ferrum As many Funerals disgrace a Physician so many executions dishonour a Magistrate The execution of Justice should like Thunder fear many and
enemies A greater punishment undoubtedly to those proudest of creatures then was that to Bajazet whose back famous Tamberlane used for an horsblock to raise him up to his Steed when he caused him to be carried up and down as a spectacle of infamy in all his triumphant journeys 2. By the last judgment there shall be an accession of punishment to these angels in respect of their restraint because then they shall be unable to seduce the wicked or to hurt the elect any more Their chain now more loose shall then be so strait that they shall never come neer nor among the Saints of God A vehement vexation to those malicious spirits whose element is mischief and their torment restraint from doing hurt They now deem it some lessening of their torment to be suffered to tempt men to sin They think themselves hereby somewhat revenged on God as he that defaceth the picture of his enemy when he cannot come at his person easeth his spleen a little or as the dog somewhat breaks his rage by gnawing the stone when he cannot reach the thrower They now walk abroad as it were with their keeper but then they shall be closely confin'd yea dungeon'd Now they contain their hell then their hell shall contain them In short As the punishment of wicked men shall be at the full when their souls and bodies are reunited and both cast into hell so the torment of these angels shall be compleated when at the last day they shall be so fettered in their infernall prison as that there will be no possibility of stirring forth They are now entred into divers degrees of punishment but the full wrath of God is not powred out upon them till the day of judgment OBSERVATIONS 1 No secrecy can shelter sin from Gods observation Observ 1. He who will make sins known to conscience and all spectators must needs know them himself Sins are undoubtedly written in if they be read out of the book God need not wrack no nor ask the offender to know whether he hath sinn'd or no he searcheth the heart Jer. 17.10 Psal 11.4 he tryeth the reins his eyes behold his eye-lids try the children of men He compasseth he winnoweth our paths and is acquainted with all our wayes Psal 139. Whither shall we flie from his presence He understands our thoughts afar off knows them long before they come into us and long after they are gone away from us All the secrets of our hearts are dissected anatomized and bare-fac'd in his eyes He who knew what we would do before we did it must needs know what we have done afterwards There 's nothing existing in the world but was before in Gods knowledg as the house is first in the head before erected by the hand of the Artificer He made us and therefore knows every nook and corner and turning in us and we are sustained and moved by him in our most retired motions How plainly discerned by him is the closest hypocrite and every Divel though in a Samuel's mantle We can onely hear but God sees hollownesse We do but observe the surface but Gods eye pierceth into the entrails of every action He sees not as man sees Man looketh on the outward appearance but God looketh on the heart How exact should we be even in secret walkings we being constantly in the view of so accurate an observer We should set the Lord always before us The eye of God should ever be in our eys the presence of God is the counterpoyson of sin Whensoever thou art sinning remember that all thou dost is book'd in Gods omniscience Latimer being examined by his Popish Adversaries heard a pen walking behind the hangings to take all his words this made him wary how he express'd himself but more cause have we to fear sin since God writes down every offence and will one day so read over his book to Conscience that it shall be compell'd to copie it out with infinite horror God did but read one page one line of this book one sin to the conscience of Judas and the terror thereof made him his own executioner 2 How foolish are sinners Observ 2. who are so despairing at and yet so fearlesse before the pronouncing of the last sentence Most irrationall is that resolution Because sentence against an evill work is not executed speedily therefore to be fully set to do evill Eccles 8.11 How wise were it to argue contrarily Because the sentence is deferr'd therefore let us labour to have it prevented and to say with the Apostle 2 Pet. 3.11 What manner of persons ought we to be The deferring of judgment is no signe of its prevention the speedy repentance of sinners would be a much more comfortable prediction Wrath when it is to come may be fled from when once it is come it is unavoidable Christians be as wise for your souls as the Egyptians were for their cattel who fearing the threatning of bail took them into houses Faith in threatnings of judgment may prevent the feeling of judgments threatned For your souls sake be warned to get your pardon in the blood if ever you would avoid the sentence of the mouth of Christ If the Judg give you not a pardon here he will give you a sentence hereafter It 's onely the blood of Christ which can blot the book of Judgment Judg your selves and passe an irrevocable sentence upon your sins if you would not be sentenc'd for your sins Repent at the hearing of Ministers in this your day for if you put off that work till God speaks in his day Repentance it self will be unprofitable If you harden your hearts here in sin the heart of Christ will be hardened hereafter in his sentencing and your suffering The great work of poor Ministers is the prevention of the dreadfull sound of the last Sentence Knowing the terror of the Lord they warn you All the hatred we meet with in the world is for our loving plainness herein but we will not cease to warn you with tears as well as with sweat we can better bear your hatred here then either you or we bear Gods hereafter and we had rather your lusts should curse us here then your souls to all eternity If our voyce cannot make you bend Gods will make you break If you will not hearken is it not because the Lord will slay you 3 Great is the sinfulness of rash judgment Observat 3 It 's a sin that robs Christ of his honour whereby a man advanceth himself into Christs Tribunal and which takes the work of judgment out of Christs hand and therefore the Apostle Rom. 14.10 1 Cor. 4 5. strongly argues a-against it from the last judgment Christians commit this sin both by a curious inquisition into the wayes of others for this end that they may finde out matter of defamation and principally by passing of sentence or giving of censure against the persons and practices of others without a
calling and not according to the law of charity which binds us to judg the best of others so far forth as may stand with a good conscience and the word of God Judgment may either be of persons or their practices In persons their future or their present estate is to be considered All judgment of mens future estate is to be forborn God may call the worst as well as thee Three things saith Augustiae are exempted from mans judgment the Scriptures the Counsell of God the Condemnation of any mans person For mens present estate if we see men live in whoredom drunkenness swearing we may judg them wicked while continuing in this estate and that they shall be damned if they repent not We may judg the tree by the fruit and this is not rash judgment because it is not ours but the judgment of the word of God Practices are either good bad indifferent or doubtfull Good actions are to be commended if actions be evil judg the facts not the persons yet study withall to excuse the intention if thou canst not the fact Indifferent or doubtfull actions are to be free from censure Christian liberty exempts our neighbour from censure for the former charity allows us not to be censurers of the later If it be doubtful whether a thing were spoken or done or no or being certain to be done whether well or ill in charity judg the best If a man lay with a betrothed damosel in the fields Deu. 22.26 27 the man was only to die because it was in charity supposed that the damosel cryed the best being supposed in a thing doubtfull In matter of opinion if it be uncertain whether an error or no suspend thy judgment till thou know more certainly thy brother may see as much and if he be more learned more than thy self into that which is doubtfull Our ignorance as men though never so knowing should be a strong bar from rash judgment Besides who are we that judg another mans servant this is to reproach God himself for receiving him We are fellow servants with our brethren not fellow Judges with God we must love not judge one another Our Masters house is to be ordered by our Masters will He who by rash judgement destroyes the good name of another is by some termed the worst of theeves in stealing away that which is better then riches and can never be restor'd and the worst of murderers in killing three at once his own Soul in thus sinning his Neighbour whose name he ruines and the Hearer who receiveth his slanders And yet take away this sinfull censuring from many Professors there will nothing remaine to shew them Religious whereas a Just man is a severe Judg only to himself 4. How happy are they who shall be able to stand in the Judgement I know it 's doubted by some Observ 4. Rev. 20.12 Mat. 10.26 Vid. Aquin. q 87. suppl Est in l. 4. sendist 47. Rom. 8.1.33 whether at the last judgement the sins of the Saints shall come into the judgement of Discussion and Discovery Scripture seems to many most to favour the affirmative but that they shall escape the judgement of condemnation 't is not doubted That sun which discovers the sins of the wicked shall scatter those of the godly There 's no condemnation to those that are in Christ Jesus Who shall lay any thing to their charge The greater their sins are the greater will their deliverance appear The more punishment they deserv'd the more they escape The sins of the Saints will prove as the matter of their songs so the trophees of victorious mercy The wicked shall have judgement with out mercy and the godly shall have mercy in a day of judgement 1 Cor. 11.32 How contentedly may they here undergo that chastisement whereby they escape judgement It 's better to hear the reproofs of a Father then the sentence of a Judge and the correction of a Son is much lighter then the condemnation of a Malefactor It matters not what shall ever be said or done against them to whom Christ shall never say Depart from me Do with me what thou wilt said Luther since thou hast pardoned my sins 5. The greatest enemies of God will be but contemptible creatures at the last judgement What underlings then shall those appear and be who now are principalities and powers Satan who hath had so many followers adorers who now is the Prince of the Aire yea the God of this world shall then openly appear to be a trembling malefactor at the bar of Christ As once Josuahs souldiers set their feet upon the necks of the Canaanitish Kings so the poorest Saint shall at the last judgement trample upon these faln Angels Death speaks the impotency of men but Judgement even that of Angels Legions of Angels shall no more oppose Christ then can a worme all the Angels of heaven Me thinks even all the crowned sceptered adorned adored Monarchs of the world if enermes to Christ should tremble at the approaching of Judgement The greatest safety and honour even of a King will then be to be a subject to Christ and what the Emperor Justinian was wont to call himself the meâ—nest servant of Christ Vltimus Dei servus Robes will then fall off The dimmer light of humane glory will be obscured when the sun of righteousness shal appear Let us neither fear nor admire the greatnesse of any but of Christ much lesse that which is set against Christ How great is the folly of Satans subjects they serve a master who is so far from defending them that he cannot defend himself from Judgement 6. Observ 6. The reason why Satan rageth he knows that his time is but short and after this last judgement his furious and spiteful tentatious shall be ended and he labours to supply the shortnesse of his time with the sharpnesse of his assaults like the besiegers who having often storm'd a Town or a Castle make their last onset the most resolute and terrible A Traveller who desires to go far will go fast if the Sun be neer setting The shortnesse of Satans season occasions his swiftnesse in wickednesse Besides he is in an estate of desperation he knows there 's no possibility of his recovery and as faith is the furtherer of holinesse so is despair of all impiety It was the Logick of despair which argued thus Let us eat and drink for to morrow we shall die I wonder not that these last are the worst and the most perillous times Satan now strives to add to his number to seduce and pervert souls because after his judgement he shall never be suffered to do so any more At all times holy vigilancy over our hearts and wayes is needfull but in these times wherein Satans judgement draws so neer it should be our care more then ever to keep our hearts with all diligence to beware of seduction and Atheisme and of being led away with the error of