the al-seeing eye of this piercing soul-searching Judge then were those (l) Gen. 3.7 fig-leaves to cover Adam's first nakednesse or that bush in Paradise to shelter him from the voyce or wrath of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the great Apostle 2 Cor. 5.10 Wee must all appear or be made manifest as the word imports before the Judgment Seat of Christ In this great Harvest day of the Lord the Angells as Gods Reapers shall from all the four corners of the world gather up all Nations and then as it is Matth. 25.32 Before him shall be gathered all Nations all must come forth as St. John expresseth it Joh. 5.29 When the Lord cometh saith Paul 1 Cor. 4 5 he both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts And again Rom. 2.16 God shall judge the secrets of men by Jesus Christ neither is there any Creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe Heb. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is in that Text by a Metaphor borrowed from Anatomists who to discover how (*) Psal 139.15 curiously the Lord had wrought all the parts of Nature within a man are wont to dissect him even from the neck per spinam dorsi down through the very chine bone and so the very inmost cels and closets every nerve and vein and artery and vessell is discovered and laid open to the eye and view of the dissector Even so is the whole man in his closest thoughts imaginations and intentions to the Lord the Judge and the extent of this reacheth as well to the good as to the bad Eccles 12.14 Godly men are in this life under a threefold cloud hidden Psal 83.3 and as it were unobserved because obscured The first is a cloud of Hypocrisie it 's an old word Mundus universus exercet Histrioniam as Players upon the Stage come on disguised under the habits of severall Persons they being nothing lesse indeed then what they seem to be in shew and yet till they be all unmasqued are mistaken for what they only seem to be by which occasion tinsell often passeth for silver and copper for gold Hypocrisie for sincerity a wooden leg with a silken stocking a dunghill covered with snow are taken for sound and fair till the sun discover the quite contrary or as Maginus writes in his Geography of the river Jordan which ariseth at the foot of the mountain Libanus from a double head the one being called Jor and the other Dan which glideth along in a sweet and silver stream pleasant to behold but it emptieth it self at last in mare mortuum into the dead sea so these hollow professors seem to (m) Isa 12.3 draw water and to be refreshed from the Word and Sacraments as from the two springs of Jor and Dan and swim along in a stream of complacency to all beholders not to be detected till in the upshot and (*) See 1 Cor. 4.5 end of all which will be their tryall they empty themselves out into the dead sea of Apostasie and indeed usually it proves true whosoever begins in Hypocrisie ends in Apostasie But yet till the Scene is over and the Act done during the time of the stage it had need be a Lyncean eye to discriminate a true Nathanael an Israelite indeed from an opposite in disguise And sith it hath so pleased the Lord of the field to suffer tares to grow together with the wheat untill the Harvest the nettle and the myrtle the hemlock and the rose in the same garden good fish and bad to be in the same Net clean and unclean beasts in the same Arke Simon Magus and Simon Peter in the same Church among visible Professors till the last (n) Mat. 3 12. fan make a finall (o) Mat. 25.23 separation the godly will be here under a cloud by Hypocrisie The second is a cloud of Sin and Corruption which like a (*) Josh 15.63 23.13 Jebusite in Canaan will not out of their coasts that Hydra of originall evill will still be repullulating as in the womb of Rebecca so in the wils of the best men Carnall Esau's often (p) Gen. 25.22 struggle with Spirituall Jacob's and to speak with (q) Tertullian l. 1. c. 5. contr Nationes Tertullian in his African style Caelum ipsum nulla serenitas tam colata purgat ut non alicujus nubeculae flocculo resignetur In the clearest serenity of the Firmament some speckling cloud may be discovered as a mole was in the very face of Venus or a foyle nigh set to some precious Diamond some blots oft-times in the face of the Church as in the face of the Moon to which she is resembled Cant. 6.10 Yea many times when we would wind up our thoughts to the sweetest meditation upon God they do like the pegs of an instrument slip down between our fingers and prove untunable Now it falling out so that the (r) Gal. 6.1 slips of the Saints though but of infirmity being more both watched and observed then their firmest standing these set them often under a cloud and they become obscured The third and last is a cloud of sorrowes and afflictions to which they are appointed Act. 14.22 A Christians life is not like the Hill Olympus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly clear without Clouds Christianus is quasi Crucianus as one saith it comes from Crux as well as Christus nor can there be a truer inscription wherewith to incircle so despised a coyn as the Church is then that in Can. 2.2 As a Lilly among Thornes so is my Love among the Daughters sure to be torn by Adversity she is like to the bush of Moses preserved from (s) Exod. 3.2 consuming yet seldome out of the flames of Tryall by sufferings or as the Arke of Noah though saved from finking yet tossed in a sea and (t) Gen. 7.17 upon the billowes of sorrow and during that state she is often beclouded under showres and stormes But now when the day shall come wherein men make their generall appearance before this great Tribunall in the Text then shall all these clouds be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.43 Then shall the righteous shine forth as the Sun in the Kingdome of their Father They shall not only come to Judgement but be able also to stand in Judgement yea to lift up their heads with joy and with alacrity stand before the Sonne of man Luk. 21.28 36. But as for the ungodly it is not so with them They shall not stand in the judgement Psal 1.5 but when the last shril Trump shall blow and the Dead arise they shall though all in vain endeavour to hide their heads for horrour calling for rocks and mountains to (u) Rev. 6.16 cover them from the presence of the Judge
THE Grand Assises OR THE Doctrine of the Last Generall Judgment with the Circumstances thereof Comprised and laid forth In a SERMON Preached at the Assises holden for the County of Southampton at Winchester on Wednesday July 28 1652. By WILLIAM SCLATER Doctor in Divinity Preacher of the Word of God in Broadstreet London 2 Cor. 5.10 Wee must all appear before the Judgment Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad Nemo futurorum metum cogitat diem Domini iram Dei incredulis futura supplicia statuta perfidis aeterna tormenta nemo considerat quod metueret conscientia nostra si crederet quia non credit omnino nec metuit si crederet caveret si caveret evaderet S. Cyprian de Unit. Eccles sect 23. London Printed by E. Cotes and are to be sold by John Sweeting at the sign of the Angell in Popes-head-alley 1653. To the honble John Wyld L rd Chief Baron of the Court of Exchequer a Patriot of Justice an Exemplary Patron of true Piety All Heavenly Benedictions MY LORD IT cannot but be known to your Lordship being so full and rich a Magazine of all Learning and Eloquence that the two main (a) 1 King 7.21 Pillars which as Jachin and Boaz in Solomon's Temple do support a Church and Common-wealth are (b) Eph. 4.12 Ministery and (c) Tiâ— 3.1 Magistracy the one upholding Religion and Divine Worship the othâ—r Order and Civil Justice Happy is that people which is in (d) Ps 144.15 such a case where both of these doe not as those twins within Rebecca (e) Gen. 25.22 struggle together but rather as Righteousnesse and Peace sweetly (f) Psa 85.10 embrace and kisse each other It 's very remarkable in Holy Writ how the Spirit of (g) Eph. 4.3 4. Vnity to ingage no doubt an harmonious accord between them hath been pleased to denominate the persons (h) 1 Tim. 1.11 intrusted with either (i) 1 Tim. 3.1 Office by one and the same name styling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publick (k) Rom. 15.16 1 Cor. 3.5 Rom. 13.4 Ministers of God for good the one acting as Stewards of the (l) 1 Cor. 4.1 Mysteries of God the other as Dispensers of Righteousnesse and (m) Ames 5.24 Judgement unto men Both by Gods own (n) Rom. 10.15 sending and (o) Rom. 13.1 appointment And methinks the serious meditation of this their so sacred institution might powerfully put to (p) 1 Pet. 2.15 silâ—nce the murmurings whether of (q) 2 Tim. 3 4 heady sons of (r) 1 SaÌ„ 10.27 Belial impatient even of the (s) Matt. 11.30 easiest (t) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belial is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum id est absque juge Hieren yoke of the Lord Christ against them or the repinings of other Christians not well informed or mistaken about either Yea indeed it might prove a potent argument to (u) 1 Thess 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem or (w) Heb. 13.17 obey the one and to be (x) Tit. 3.1 subject unto the other even for (y) Rom. 13.5 conscience of God I can assure your Lordship that those beams of encouragement seconded also by that learned and godly (z) My Lord Ed. Atkins one of the Justices of the Court of CommoÌ„ pleas Judge then in the Westerne Commission with you darted and with so chearing a diffusion displayed from your splendor as from a bright star of the greater magnitude upon worthy Ministers whom you have professed to reverence even for their (a) 1 The. 5.13 work sake owning them in your solid religious and elegant Charges given upon the publick Bench of Judicature under the title of The Lords (b) 2 Cor. 5.20 Ambassadors holding such as are found (c) 1 Tim. 1.12 Faithfull as the Philippians did Epaphroditus in (d) Phil. 2.29 reputation say those beams by a sweet reflexion and influence so warmed the breasts and revived the drooping spirits of the godly Ministers that the mention thereof proveth as an amulet or even as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against all present misapprehensions or future disconsolations It is that which shall welcome your approach whithersoever Providence may direct your Judiciary Circuit and embalme your Name with Honour the fragrant odour whereof shall be resented with a pious and gladsome Commemoration in following generations How willingly could I now wish my selfe a Chrysostome or a Nazianzen some Thucydides or Cicero yea the Quintessence of all their Oratory united into one and that as by some Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transmigrated into my breast that so I might but in some measure expresse it being a skill beyond Apelles himselfe graphically and fully to delineate your eximious endowments and perfections which render you first a compleat Christian and so by far the better and more accomplished Magistrate Should I mention your Ethicks or Morall part if Plato Aristotle or the whole Chorus of the most refined Philosophers had lived in your dayes your practise might have given them exact rules for all their descriptions or characters of the Vertues or if we look unto what is any way perfect in them there needs no better Comment on them than your practise in Justice Temperance Liberality Mansuetude and that Architectonicall vertue which mainly steers all for which also Sergius Paulus a governor is commâ—nded in Scripture (e) Act. 13.7 Prudence In your Theologicall or religious part as is recorded of Cornelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are a (f) Act. 10.2 Devout man one that feareth God with all your house a lover and frequenter of all Gods publick Ordinances giving much Almes to the people and praying to God alway your retinue also and attendants qualified after the perfect Canon of Scripture with (g) Ps 101.6 7. truth (h) Tit. 2.10 fidelity and (i) Ephes 6.5 6 7. Col. 3.22 23. single-hearted (k) Tit. 2.9 obedience and all sobriety In your Noble profession a Promptuary of the laws a learned (l) Act. 5.31 Gamaliel had in singular reputation in the administration of Justice * 2 Sam. 23.3 upright and †Deut. 1.17 impartiall and where is a meet Subject capable full of clemency bowells and indulgence A terror to none but to the evill giving (m) Rom. 13.3 praise and encouragement to every good man and work All which considered How can I but excecdingly congratulate unto my self the so unexpected Happinesse of your Lordships favour and countenance especially when I meditate the occasion thereof to have proceeded from your candid approbation of these my weake endeavours shewn in this and some other Sermons which you were pleased to desire where as you might have commanded it to the Presse The subject of it was
seasonable I hope for that occasion and generally usefull for these times intended as a Preservative against the growing malady of this corrupt age Atheisin Being straitned by the time and your important businesse ensuing this copious Theam as a Camell passing through a needles eye was compendiated into a narrow compass If your Lordship doe look upon it as in it self it is too mean a present for your acceptation but if on the affectionate Heart wherewith it is tendred to your Patronage you may judg it a great one It 's sometimes as Noble to accept small things as to conferre great such as it is it prostrates it selfe at your feet beseeching an entertainment in finding whereof his Devotions shall bee enlarged for your blisse Who is MY LORD Your Lordships humble Orator and Servant William Sclater A SERMON Preached at the Assises holden for the County of Southampton at Winchester on Wednesday July 28 1652. REV. 20.11 12. And I saw a great white Throne and him that sate on it from whose face the Earth and the Heaven fled away and there was found no place for them And I saw the Dead small and great stand before God and the Books were opened and another Book was opened which is the Book of life and the Dead were judged out of those things which were written in the Books according to their works HONORABLE BELOVED I Cannot but esteem it as the great favour of Heaven that in the revolution of a few months the Divine Providence hath brought me again hither and called mee to this Publick service on the same occasion I having the happinesse to speak in such a praesence wherein not the pompe of any elaborate or quaint Humane Oratory but the power of solid and sacred Divinity will be best regarded of which whilest I rest perswaded I shall humbly crave your Devotions that the same Hand which gave this opportunity would adde also a successe to this businesse It were a facility had I a mind to build a large Portall to my narrow house to entertain your patience a while with a discourse of this Book of the Revelation wherein there are so many * Rev 5.7 sealed Mysteries almost as Words or Sentences so (a) Mihi tota Apocalypsis valde obscura videtur talis cujus explicatio citra periculum vix queat tentari fateor me hactenus in nullius scripti Biblici lectione minus proficere quà m in hoc obscuro vaticinio Grascrus abstruse Aenigma's as none but a Divine Oedipus can unriddle them Insomuch that some of the greatest and those too most sanctified Scholars have acknowledged that they had rather (b) D. Rainolds of Oxford Divis 4. against Hart. c. 8. learn than teach it However some others who to themselves have seemed as the sons of (c) Num. 13.33 Anak of tall Imaginations have yet proved in the issue but like (d) Luk. 19.3 Zacheus little in the stature of sound Judgment and whilst they have gone about to give other men eyes to see John's Visions more clearly they have been overtaken unawares by their own (e) Job 20.8 Dreams and many of them outlived the date of their weak yet bold and daring Interpretations I cannot but appland the modesty of Cajeian none of the meanest among the Schoolemen who after he had Paraphrased the Epistles and Acts of the Apostles professed thus Apocalypsin fateor me nescire exponere juxta sensum literalem Hee was posed about the Literall sense of this Scripture more meet for his Wonder than his Exposition And good reason for it consisting of many Prophesies of things to come and those too clothed with Allegories and clad in Metaphors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak with (f) Sophocles in Antig. Nescia mens hominum fati sortisque futurae Virgil. Sophocles who could directly tell the sense till the event was seen that being the best Interpreter of dark praedictions Neverthelesse sith as it is in our English Proverb that Bones bring Meat to town that is Difficulties bring Comforts as in Sampson's Riddle Judg. 14.14 Out of the eater came forth meat and out of the strong came forth sweetnesse that of the Ancient being true Paseit apertis excrect obscurts as the Lord is pleased to delight us with the clearer so to exercise us with the obscurer parts of Holy Writ and as the Doctor of the Gentiles assures us Rom. 15.4 Whatsoever was written was written for our Learning there being likewise some rills and brooks for the Lambe to wade in as well as deeps for the Elephant to swim in Give me leave I beseech you sith not of curiosity to feed fancy but of a zealous disquisition to discover verity I attempt it to withdraw the Curtain and to set open the Windowes of this Text that so the (g) 2 Cor. 4 6. light of divine truth in a bright serenity may (h) 2 Per. 1 19. shine in upon your Minds and Hearts to illuminate the one and to inflame the other for the best advantage of the whole soul And I saw a great white throne c. Under which form of words we have me thinks according to St. John's Vision The Grand Assises held upon the Day of the last generall Judgment described in variety of circumstances which as the carving or enamelling of some curious Watch doe exceedingly illustrate and adorn the same And as in some solemne businesse of great importance there are usually some antecedaneous introductories to raise expectation and win the greater veneration thereto so here we have something observable by way of praeparation and something also by way of action or dispatch The Praeparation consists of the supposalls foregoing Men were dead and those dead men againe risen and brought out of the prison of the grave and set to the Bar Death and the Resurrection from Death praecede the Judgment I saw the dead great and small stand before God The matter of Action or Dispatch is the Judgment it self following this Death and Resurrection The dead were judged according to their works The carriage or managing of this Judgement is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much what after the similitude of (i) Vt judicii species notior fieret Hominibus judicandi forma ex his quae inter Homines geruntur assumpta est Anselm Comment in Rom. 14. Humane Judicatures here upon earth save onely with this odds or difference That in this Grand Assises in my Text the Judges themselves must then stand forth before the God of all Judges even before the most dreadfull Tribunall of the onely Potentate the King of Kings and the Lord of Lords Regum timendorum in proprios greges Sen. tragoed Reges in ipsos Imperium est Jovis For howsoever it be the style of Magistrates in the Scripture to bee called Gods Psal 82.6 namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of the Dignity of their office yet though they be sons of the most High they must die like Men
they being as (k) Agapetus in Paraen ad Iustin Agapetus told Justinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the substance or nature of their Bodies composed of the same brittle materialls with other men though as I said on the last like occasion they be Gods with Men yet are they but Men with God so that all subordinate thrones must then be cast down Dan. 7.9 all Commissions given up and a strict account bee taken both of themselves and of their stewardship even before Him who by Daniel who was the John of the Old as John was the Daniel of the New Testament is described under the title of The Ancient of Dayes sitting upon his throne Imperiall and Paramount whose garment was white as snow and the hair of his head like pure wool his throne was like the fiery flame and his wheels like burning fire A fiery stream issued and came forth from before him Thousand thousands ministred unto him and Ten thousand times Ten thousand stood before Him The Judgment was set and the Books were opened So Daniel Now this great Judicature is in this Text described after this manner The Division 1. By the Judicatory or Seat of Judgment with its Epithets or Adjuncts ver 11. I saw a throne and that a great and a white throne 2. By the Judge sitting on that throne who is God himself set forth under expressions of Majestick terror from whose face the Earth and the Heaven fled away and there was found no place for them 3. By the persons to be judged and that impartially The Dead small and great 4. The Arraignment of all those persons They stand before God 5. The Indictment The Books were opened 6. The Evidence The things written in those Books 7. The Sentence They were Judged 8. The Rule ordering that Sentence According to their Works 9. The means of the Discovery of all this to S. John and by him unto us and that was by revelation or speciall vision so himself acquaints us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw saith he twice this vision as sometime Pharaoh's dream Gen. 41.32 was doubled to shew the certainty and assurance of what he thus had seen I saw a great white Throne and I saw the dead great and small stand before God c. And these at least as to my weak observation they occurre are the proper and genuine parts of this Scripture the present measures of my Sermon and your Christian patience Each of them being so important as they are do so invite your attentions that I need not to stand courting your ears at all to obtain them And so I addresse my self to my businesse and that after this order First beginning with the Divinity and the explication of the Text and then proceeding unto the Morality or the effectuall application of the whole Please to favour me with your patience whilest I am by Gods blessing in the dispatch of my Sermon I shall be as contracted as this deep matter and your waighty affairs ensuing will give leave But before I come directly to the severall parts I must of necessity say a few words of the supposals foregoing this last and Grand Assises and those are Death and the Resurrection Men were Dead and those Dead men again risen for surely not deadmen as dead but as risen were presented to the Barre and there stood before God Wherefore the Doctrine of the Resurrection of the Dead and of eternall Judgement are conjoyned Heb. 6.2 I saw the Dead great and small stand before God Mors a Morsu saith (l) S. August l. 1. Hypagnost contr Pelag. circamed Austine No sooner had the serpent fastened the venome of his teeth on the Protaplasts or our first Parents and his temptation bit them but they bite the forbidden (m) Gen. 3.6 apple and death immediately bit them again And so in in Adam all dye saith the great (n) 1 Cor. 15.22 Apostle in as much as he was not Vnus but Vniversitas as the Schoolemen expresse it not considerable as a single man by himself alone but as a publique person representing the Universality of all mankinde the Nature whereof being contaminated in the first Fall that infection runs still as tainted bloud in the veins of Posterity to this day so that now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Damascen The whole sublunary Creature is become subject to mutation and as (o) Phil◠de Mundo Philo saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Generation succeedeth a dissolution Had man indeed stood in the honour of his first Creation and not blotted the eximious pulchritude and beauty of that (p) Gen. 1.26 Image in which he was first stamped he had needed as no Jesus to redeem his soul so no Aesculapius or Physician to cure his body He should have had temperamentum ad pondus as the Philosophers speak so equall a temperature in the exact symmetry of parts that no qualities in the Elements of which he is compounded should have contended for such a conquest as should have routed him into his grave For howsoever the Schoolemen more curious oft-times to raise doubts than judicious to assoyle them had a conceit that if the first Adam had never fallen yet the second Adam the Lord Christ had come in the flesh ad decus ornamentum generis humani for the Honour and ornament of the Humane nature yet that is but the play of some wanton wits it is not the plea of any solid judgement sith it disappoints at least misapprehends the proper end of Christs coming in the Flesh which was to suffer for and to (q) 1 Tim. 1.15 save sinners even such as by what Names or Titles soever they are distinguished above ground like to the severall Chessemen as they stand in the game under severall notions on the table yet being shuffled all together into one common bagge they have no distinction in the dust at all But in (r) Mat. 27.33 Golgotha as saith the Hebrew Proverb are skuls of all fizes as well great as small 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Agapetus for all have reason to say to Corruption Thou art my (s) Job 17.14 Father and to the Worms Thou art my Mother and my Sister some Great ones perhaps like Teeth may here dwell as in the mouth of Honour eat up or oppresse a man and his (t) Mic. 2.2 heritage as the Prophet speaks grinding the face of the poor or as Sapor King of Persia write Brother to the Sun and Moon or as the twelve Caesars divide the twelve moneths between them washing their steps in (u) Job 29.6 Butter housing themselves like snails in their golden shels and painting the earth as they passe with their silver slime and on the Theatre of this world act their parts so as they can blast with their breath thunder-strike with their frown and crush with their singer but the Interlude will end anon and then they must all get them along down to Death's tiring
us all about their cessation Quaest Wee are to enquire whether such like Visions or else immediate instincts or Enthusiasmes may be expected or will be afforded to ordinary Christians under these days of Gospel-dispensations Answ To which I answer that Howsoever we may not tie the Lord to his ordinary means for we know hee can work above yea without them as there was (t) Gen. 1.2 light before the Sun and Moon were made yet we have reasons many to perswade us that the Lord now deals not by Visions or Revelations extraordinary and whosoever doe pretend such directions it 's to be feared they are but vain delusive apparitions or dangerous and Satanicall impostures My reasons are these 1. Because the Lord hath now made perfect the (v) Gal. 6.16 Phil. 3.16 Rule of Faith and Life and given us an absolute Canon of Doctrine to which there may nothing be added nor from which the least Iota be detracted 2 Tim. 3.15 16. So that to instruct us in a matter of faith or morall practise Visions are all now unnecessary 2. For particular Events and accidents of the Church of God which were the usuall matter of Visions and Revelations he hath given us reason to think that he will no longer instruct his Church by that means extraordinary because the charge runs so precisely to adde nothing to the words of the Prophesie of St. John's Book under penalty of having addition made to our plagues Rev. 22.18 He would intimate in that charge that by that Prophesie hee hath fully instructed his Church in all things convenient for it to know unto the end of the world 3. Even then when was place for Visions and Revelations the Rule was to (w) Isa 8.20 Act. 17.11 examine all by the Word of God so that if any thing came under colour of Divine Revelation obtruded upon the Church of God that held not currant at that Touchstone it was as a probation in Gods permission of his people Deut. 13.13 So in it self and in the issue a fanaticall (x) Isa 66.4.2 Thess 2.11 delusion like to some Meteor or Comet fed onely by unwholesome exhalations which speedily vanish without heat or light it was no say of the true (y) Mal. 4.2 Rev. 12.1 Sun Christ Jesus in whose (z) Psal 36 9 light alone it is that the Saints of God doe see the solid light of the Truth Wherefore saith the Prophet Isa 8.20 To the Law and to the Testimony if they speak not according to this (*) Quae libeo legis non cominem us ca nec nosse debemus Hilar. Word it is because there is no light in them And yet those grand Impostors of Rome to this day boast of I know not what lumen Propheticum continued in their Church and for most of their paradoxes in the questions of Purgatory Prayer for the Dead Invocation of Saints c. when other arguments drawn from dark Allegoricall texts or Apocryphall books faile them at length they come to Visions and Apparitions of Soules that have appeared to the living and testified some their tortures some their deliverances by prayers and suffrages of the Living others pretending the lively voyee of the blessed Virgin from Heaven as that Benede me scripfisti Thoma applauding what Thomas had written of her at another time speaking through her image or statue in the Temple giving the Good morrow to St. Bernard who yet to confute the imposture gave answer that shee had forgotten St. Paul's rule It was not lawfull for a woman to speak in the (a) 1 Cor. 14.34 Church But I forbear to offend your patience with these vanities I only touched at them in my way the more to fasten on all Gods holy people truly such the persuasion to keep themselves praecisely to the written Word inspired by and joined with the Spirit of all truth Isa 59.21 even that sure Word 2 Pet. 1.19 as St. Peter that Word of Truth as St. Paul calls it 2 Tim. 2.15 Gal. 2.5 This of St. John was an Apostolicall Personall priviledge not to be drawn into common imitation or into ordinary expectation Hee being immediately acquainted of this secret of the manner of the last Judgment by Vision extraordinary It is not privilegium but pravilegium not a warrantable favour to be expected but a praesumptuous tempting of God to be avoyded if ordinary Christians with sleighting or omission of the Word written do for their direction expect Visions now after the prophesie of St. John's Book is finished And thus much if not too much of the means by which St. John first came to have to him revealed for the generall information of the Church of God this carriage of the Grand Assises It was by Vision so we read in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I saw And so I hasten to the sight it self or to what he did see and that is here described first to be the Judicatory or Seat of Judgement it self with its Epithets or Adjuncts I saw a throne and that a great and a white throne A Throne is a Seat of majesty and glory as when Solomon would be seen in his might ascends his royall (b) 1 King 10.19 20. throne supported by twelve Lyons the emblemes of power and of undaunted courage Now whether St. John saw any (c) Vid. Geyard e. 5 â—om 6. sect 58. created Seat visibly in some shining clouds in the which Christ shall come any materiall Throne or rather such a semblance of majesty presented to him is no point of curious disquisition under this expression of a Throne or of the Throne of his glory mentioned here and in St. Matthew ch 19.28 25.31 I apprehend is meant the (d) Dieteric In Festo Convers Pauli p. 180 181. glory the mighty power and justice of the Lord Christ in the manisestation of himself as the (e) 2 Tim. 4.1 Judge of Quick and Dead in his glorious appearing as St. Paul calls it Tit. 2.13 or in the praesence of his glory as St. Jude v. 24 It hath the Epithet of Great to denote his Majesty and of White to declare his Purity and the (f) Psal 51.4 Rom. 3.4 clearnesse of his just proceedings Venit Christus (g) S. August l. 3. c. 8. de Symb. ad Catech occulte judicandus veniet manifeste judieaturus 2 Thess 1.7 or thus Great to shew his Severity White to denote his Lenity even in the middest of that Severity and both these exercised when Actually upon his throne namely when Seated when the Judgment as Daniel speaks was (h) Dan. 7.10 set commonstrating thereby the wise deliberation observed in this finall Judicature I might speak to each of these and as the Disciples by (i) Luk. 6.1 rubbing of these eares come to the solid grain by discoursing on them find out the very (k) Psa 63.5 marrow and sweetnesse therein contained First for the severity of this Judge it 's to the
life resembled by Daniel ch 7.9 10. when he saith that his throne was like the fiery flame a fiery siream issued and came forth from before him and so in his wrath God is said to be a consuming fire Heb. 12. ult and the Psalmist to expresse it in the Actuall execution compares it to the Hills melting like wax at the presence of the Lord at the presence of the Lord of the whole earth Psal 97.5 To this purpose tends that expression in the person of the Lord Christ Those mine enemies that would not that I should reign over them bring hither and slay them before my face Luk. 19.27 Nor is it more then equall that those who in the fury and rage of their impetuous corruptions (l) Psal 2 3. teare the bonds of Christ's injunctions in sunder at least in their attempts should when he is advanced and got into his throne bind them fast in (m) Psa 149.8 chains yea and though they were Nobles themselves in links of iron the meaning is to crush them as Christ an anointed (n) Psal 2.6 King who refused him for a Jesus a redeeming Saviour And yet if yee peruse Rev. 4.3 yee shall there read that howsoever He who sate upon the throne was to look upon like a Jasper and a Sardinstone which sparkled with radiant blazing and dazeling colours or coruscations yet even then he had a rainbow round about that throne in sight like unto an Emerald the (o) Gen. 9.13 rainbow was a sign of the Covenant of favour after the great deluge of the old world and the Emerald being green and fresh delighteth the eyesight Whereto tendeth all this but to shew a strong propensity to mercy even in the (p) Hab. 3.2 middest of severity yea the very damned in hell find this for though a greater judgement could not befall them Extensive in regard of Continnance for it 's Everlasting yet Intensive he could lay more upon them then they suffer It 's an old word in Orthodox Divinity God rewardeth Ultra condignum punisheth citra condignum Ezra 9.13 Christ is said in the Revelation 1.13 to wear his girdle about his paps or breast we about our loynes we about our loyns (q) Luk. 12.35 the seat of Concupiscence to curb that Christ about his breast these at of Anger to restrain it to wit in point of Execution the motion of anger in Christs bosome was like the stirring of pure water in a crystall glasse without all disorderly * His girding about the paps and breasts signifieth that there is no defect or aberration in any motion or affectiō in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the Spirit Mr. Ed Leigh Annot. ib perturbation such as is in the defiled muddy and polluted breasts of sinful men indeed the Lord is so propense to snew ‖ There is a sweet expressiō in ludg 10.6 His soule was grieved for the misery of 〈◊〉 he doth not afflict willingly nor grieve the children of men Lam 3.33 In all their affliction hee is afflicted Isa 63.9 Atque delet quoties cogitur esse serox Therefore in the Psalms wee read that God as he had a red to Correct so withall a staffe to Support Psal 23.4 the acts of benignity rather than the contrary of extreme rigour that even when he is proceeding to the very act of Execution his very Heart is turned within him and his repentings are kindled together making many expostulations both with the sinner and with his own mercy How shall I give thee up Ephraim How shall I deliver thee Israel c. Hos 11.8 Justice and Mercy strive as it were which shall first manifest it self Justice like Zarah one of Tamars twins Gen. 38.28 puts out the hand on which is bound a scarlet thread of a bloudy colour but it draws back the hand again till Mercy like to Pharez breaketh forth before it and carries the priority ver 29 30. But I must hasten yee see here in the Text as the Throne was Great to strike terror into the hearts even of the mightyest Potentates upon earth so also it was White the colour as of Clearnesse and Innocence so of Lenity Kindnesse and of Indulgence And which must not be passed over both these exercised when actually upon his Throne Seated there not in any posture of haste as on any sudden to passe sentence before due pawsing examination or conviction Hee first sits down and ponders the whole cause As much as this was intimated in the Lords proceeding with Sodom Gen. 18.21 the enormities whereof though they were exceeding clamorous and cryed to heaven for judgment yet before the execution of fire and brimstome upon them he is said first to goe down and see whether all things answered that loud and lewd report of their unnaturall and most prodigious crimes I saw saith St. John a great while throne Great for Terror and Severity White for Lenity and Moderation a Throne for Counsel and sage Deliberation And so I come to the next particular which the Text in order presents us with and that is the Judge fitting on his throne who is here said to be God himself set forth under expressions of Majestick terror from whose face the earth and the heaven flee away and there was found no place for them God himself then is the Judge seated upon his throne so is his style Heb. 12.23 God the Judge of all even Father Son and Holy Ghost Trinity in Unity and Unity in Trinity which howsoever distinguished in regard of Personal subsistence and peculiar appropriations of operations yet are still but One and the same in Essence and divine Being even as if you take water and ice and snow though in Apprehension distinct things yet put together into one vessell and dissolved all prove but one water or as (r) Gregor Nyssen Catech. 15. Gregory Nyssen makes the observation in Abraham Gen. 18.2 3. who though as it 's said He saw three men from his tent dore yet hee called all but my Lord in the fingular as for the device of the Rabbins that these three Men were three Archangels Michael who foretold the birth of Abraham's Son Raphael who healed him of his wound received in his Circumcision and Gabriel who rescued Lot out of Sodom this conceit we may reckon among those which St. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and unlearned questions 2 Tim. 2.23 the mystery of the Text is to represent the Trinity of Persons in the Unity of the divine Essence so Isa 33.22 The Lord is our Judge the Lord is our Lawgiver the Lord is our King this threefold repetition of the word Jehovah implyeth the mystery of the Holy Trinity as (s) Ioh. Gerard. loc Com. tom 9. c. 3. sect 26. tract de Extremojudicio Gerard apprehends it To the Father judgment is given Psal 9.8 The Lord hath prepared his throne for
judgment and he shall judge the world in righteousnesse Joh. 8.50 There is one that judgeth saith Christ of his Father compare we 1 Pet. 1.17 To the Son it is ascribed Act. 10.42 1 Cor. 4.4 2 Tim. 4.1.8 to the Holy Ghost Isa 4.4 called the Spirit of Judgment The ground of this is that known Maxime in Divinity Opera Trinitatis ad extra sunt indivisa look as the Essence of the three Persons is aequall individed and the same so is the power and work one in relation to the Creature And yet howsoever this be orthodox truth that the whole Trinity doe judge in regard of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or consubstantiality Authoritatively neverthelesse the whole execution of this Judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in regard of Dispensation is committed unto the Son the Father and the Spirit judge but by the Son so Dan. 7.13 14. Act. 17.31 He hath appointed a day in the which he will judge the world in righteousnesse by that Man whom he hath ordained So Rom. 2.16 God shall judge the secrets of men by Jesus Christ in which respect the Judgment Seat is said to be Christ's Rom. 4.10 2 Cor. 5.10 And this is also an Article of our Creed The reasons of it are principally these two 1. First because the proceedings of the last Judgement being to be Visible it seemed good to the blessed Trinity to appoint the managing thereof to the man Christ Jesus that so the Judge might be seen in Majesty hence it 's said Joh. 5.27 He hath given him Authority to execute judgment also because He is the Son of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as (t) Pelargus in loâ— p. 62. Pelargus expounds it that is according to his Humanity for this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because in this place is not Aitiologicall Causall for the Humane nature is not the Cause of which that Judiciary power doth depend but it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demonstrative shewing the Nature in respect of which that power is said to be communicated unto Christ the second Person Now the Godhead being invisible 1 Tim. 1.17 6.16 it is said truly Matth. 24.30 They shall see the Son of man coming in the clouds of Heaven with power and great glory and Zach. 12.10 compared with Rev. 1.7 They shall looke on him whom they have pierced so likewise Act. 1.11 This same Jesus which is taken up from you into Heaven shall so come in like manner as you have see him goe into Heaven 2. Secondly because it is a part of the recompense of his Humiliation I am sure an especiall part of his Regall authority by vertue whereof all the enemies of his Spirituall Kingdome shall be forced to submit to the aequity of his Sentence Rom. 14.11 Every knee shall how to him and at his Name Phil. 2.10 that is all Creatures shall yeeld him homage and bee forced to acknowledge his power scepter and soveraignty The Apostles indeed Matt. 19.28 are said to judge the world by their solid Doctrine and eminent Example convincing them of their error and ungracious courses and all the Saints in generall likewise 1 Cor. 6.2 shall judge even the Angels however not by Originall and Supreme authority yet as (v) Ephe. 2.6 Assessors with the Lord Christ as it were upon the same Bench by approbation applauding the (w) Rev. 19.1 Justice of him who being as Abraham styles him Gen. 18.25 the Judge of all the earth cannot but doe right Now for the majesty under which he is here described in these words From whose face the earth and the Heaven flee away and there was found no place for them many are the conjectures for the sense some understanding it of the abolishing and utter annihilation of the whole frame of this present Universe being totally dissolved and melted by the fire of Conflagration at that day some moderne Expositors incline to this for that they read Rev. 21.2 I saw a new Heaven and a new Earth for the first Heaven and the first Earth were passed away and there was no more Sea though (x) S. August de Civ cap. 14. 16. Ambros Primas Bede Arethas Ribera ad loc P. Lombard l. 4. Dist 47. D. others with as much judgement apprehend it only to be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutation or alteration in respect of qualities and the present species or corrupt form not of the actuall destruction of their Essence or Beeing a change of them into a melioration not an abolition by annihilation and they expound it by that in the Psalmist Psal 102.25 26. Of old hast thou laid the foundation of the earth and the Heavens are the work of thy hands they shall perish but thou shalt endure yea all of them shall wax old like a garment as a vesture shalt thou change them and they shall be changed As a Vesture Now you know the substance of the Body may remain the same though the Vesture that covers it be exchanged from an old (*) 1 Cor. 7.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fashion to a new Now as a Diamond is not so well cut as by a Diamond no more is the Scripture interpreted comparably as by it self And to the same purpose is that we read in 2 Pet. 3.13 where is mention made of new Heavers and a new Earth after those that now are vers 7. being reserved unto fire are purged by it Which fire at the last day as (z) Bonaventur ad 4 sent D. 48. qu. 1. Bonaventure (a) Durand in 4. sent D. 47. qu. 3. Durandus and Schooltmen are of opinion shall not even as the waters were not in the old deluge be anew created as a new materiall Element But it shall be only Ignitio quaedam elementi purgandi A certain fiery inflammation even as iron is made hot by a vehement heat not by receiving any new substantiall form of fire into its self By vertue of which Ignition the old drosse which sin had contracted over the face of the Creation shall be defaecated and repurged and a new fresh face or beauty restored to it And yet notwithstanding all this under the favour of more deep judgements me thinks by this flying away of the Heaven and Earth from before the face of this great Judge is as by a Periphrasis expressed in effect no more but this namely how the whole Creation shall be overwhelmed after a sort and vanish as it were at the glorious Presence and clarity of the Lord Christ They shall see the (b) Mat 24.30 Bellarm. l. 2. cap. 28. de Imag so Maldonat Coâ—el a Lap. sign of the Son of man by which the Papists generally underrstand the ensign of the Crosse by which he got the victory over all his Enenties others some (*) See the elaborate Annotations collected by Mr. Edward Leigh a choice Linguist of various learning and of great industry on Mat. 24.30 bright
signall testimony of his dreadfull and majestick approach to judgement when the powers of heaven shall be (c) See Heb. 12.26 27. shaken the earth tremble the mountains be overturned (x) 2 Thess 1.7.8 the starres shall fall from Heaven though not really for if one starre be bigger then the whole globe of Earth as Astronomers acquaint us what shall receive them all in their fall but seemingly as it were frighted from their stations and the Sun shall lose its light though not in regard of its innate Being yet in regard of the more glorious splendor of Christs appearance even as S. Paul comparing the Gospell with the Law the Spirit with the Letter saith 2 Cor. 3.10 Even that which was made glorious bad no glory in this respect by reason of the glory that excelleth In a word as the Psalmist hath it Psal 98.7 The sea shall roar and the fulnesse thereof the world and they that dwell therein before the Lord for he cometh to judge the earth with righteousnesse shall he judge the world and the people with equity yea and that impartially even without respect of persons Which leads me to the next particular that here the Text in order presents us with and that is the consideration of the persons thus impartially to be arraigned before this formidable and majestick Judge and these are small and great I saw the dead small and great stand before God Small and Great that is as well young as old as Ribera poor and rich so (d) Dionysius Carthusianus l. 2. c. 5. de quatuor Novissimis Dionysius Carthusianus Kings and Caesars as well as Subjects and Pesants in which regard we may say as the Psalmist Psal 49.1 2. Hear this all ye People give ear all ye Inhabitants of the world both low and high rich and poor together even men of low degree and men of high degree Psal 62.9 all the Heathen round about Joel 3.12 all nations Mat. 25.32 All must appear before the Judgement seat of Christ 2 Cor. 5.10 Christians and Pagans yea the righteous as the wicked Eccles 3.17 Rom. 14.12 Whether (e) 2 Tim. 4 1. quick that is whom the last day shall finde alive or by a (f) 1 Cor. 15.51 change aequivalently dead and revived again or else having indeed been dead are raised up again even all the world Psal 98.9 Judicium faciet gestorum quisque suorum Cunctaque cunctorum cunctis arcana patebunt There is no respect of persons with God Rom. 2.11 1 Pet. 1.17 Some curiosities there are coyned in the Mint of quaint heads as they would be accounted about this universality of appearance in Judgement As in what age or stature Infants and others very young shall arise from the dead and they have taken the boldnesse to determine that it shall be about that Age wherein Christ was in his fulnesse upon earth to wit about 33 misapplying to this purpose that Text Eph. 4.13 They shall all come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the measure of the stature of the Fulnesse of Christ or of the Age as the originall bears it of the Fulnesse of Christ whereas that place if in my poor understanding I misapprehend not is more genuinely meant of that spirituall proficiency which under the power of the Ordinance by the work of the Ministery must by be Beleevers improved to the highest degree Another conceit of the Pontificians is that Infants dying unbaptized appear not in Judgement and their fancy is thus drawn out Then there shall be made a distribution into Sheep and Goats but such being unbaptized cannot be reckoned among the Sheep by reason of their sin originall nor among the Goats for the want of actuall sin whereas yet the Text saith that S. John saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small and little as well as great and growen Besides that opinion is founded on a false supposall to wit of the absolute necessity of the work done in Baptisme so as if without the externall application of the water in the Signe there were an impossibility of sharing in the thing fignified against the orthodox Judgements of the Reformation according to the Scriptures Another tiffany dispute is this How Solomon saith Eccles 3.17 That the righteous as well as the wicked shall be judged whereas it is said that the Saints themselves shall be Judges of the world as ye heard but now To which the Resolution may be this that the very Saints themselves as well as others shall in respect of (*) Gerard. presentation be first presented before the Tribunall of Christ but having received the (g) Rom. 2.5 Declarative sentence of their absolution of Come ye Blessed they then meet the Lord in the aire partly by the assistance happily of Angels and partly by the agility of their own glorifyed bodies being caught up to be Assessors with Christ in the splendid Clouds of his glorious appearance as the Judge of all men 1 Thess 4.17 But to speak my mind freely I am in such (h) Vbi de re obscurissima disputatur non adjuvantibus Divinarum Scripturarum certis clarisque documentis cohibere se debet Humana praesumptio nihil faciens in alteram partem declinando S. August lib. 2. de Peccat merit cap. ult abstruse mysteries as these of opinion that it 's safer to offend of too much modesty if at least that be an offence then of too much audacity and praesumption to determine (i) Quo modo atque or dine illud sit suturum magis tunc docebit experientia quam nunc valet consequi ad perfectum Hominum intelligentia S. August lib. 20. de civ Dei cap. 30. Experience must and will be in this the surest Umpire in that great and glorious Day of Revelation In the mean time in this grave assembly I shall not present fine-spun opinions as ornaments to be worn only in the ear rather think it my duty to enforce the evidence of my Text which is clearly to convince us that all and every small and great shall impartially and without respect of persons be presented before this awfull and majestick Judge of all the earth For so saith expresly S. John in the Text I saw the dead small and great stand before God Which now brings me next in order to that part which I styled the Arraignment of all persons of what rank and condition soever they be noted from this expression They stand before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the word imports as before the face of God so that whatsoever cunning Artifice there may be to contrive Maeanders or crafty fetches of wit or machinations to conceal the hidden and forbidden things of darknesse saying with those in the (k) Psal 10.11 Psalm Tush the Lord shall not see yet then all those pavilions all those mantles of Darknesse shall bee to no purpose at all nor of any more advantage to hide them from
the great (h) Heb. 12.23 Judge of all adorned with majesty attended with the glorious retinew of (i) Heb. 12.22 innumerable Angels and glorified (k) Dan. 7.10 S. Jud. v. 14. Saints seated upon his royall glorious throne with (l) Mat. 25.31 Mat. 24.30 power great glory shall call the one Sheep and the other Goats and making a finall and everlasting (m) Mat. 25.31 32. separation between them shall say unto the one Come ye blessed inherit the Kingdome praepared for you from the beginning of the world and to the other Go ye cursed into everlasting fire and these shall go away into everlasting punishment but the righteous into life eternall The sum of all I find to be epitomized into these four Latine verses Quam tristis vox est Vide hos versus apud Ioh. Gerardum tom 9. c. 4. sect 60. cum Iudex dixerit Ite Tam duleis vox est cum dixerit Ille Venite Mortis vel vitae breve verbum est Ite Venite Dicetur Reprobis Ite Venite Piis So that this sentence is like to that pillar of the cloud which was darknesse to the Egyptians but light to the Israelites Exod. 14.20 The word or sentence of Life or Death eternall it is but short yet curt and sharp to the Reprobate or Castawayes but short and sweet to all Gods Elect and Christs redeemed precious Holy ones Vse And thus my beloved Hearers after my weak measure though not as I fully desired after the expectation happily of such an auditory I have dispatch'd the Divinity or Explication of the Text It remains now that under the same favour of your continued patience I descend to the morality or the effectuall Application of the same Thus much I shall assure you all that I have it in my wishes that my remaining words may fall like Manna upon every ear and heart for that they say had a taste which every man did like or wish for I know its difficult to please all yet it shall not be my aime justly to displease any only my main intention is to (n) 2 Tim. 2.15 approve my self to God the (o) Heb. 12.23 Judge of all in the discharge of my conscience And now if any look that I should in the first place assume the boldnesse to advise or admonish these learned and reverend Judges who like Castor and Pollux appearing together promise good to the Common-wealth as that Asterisme doth to the Mariners at Sea I shall disappoint that expectation sith their great abilities and their cordiall both aims and endeavours to do Justice for Justice sake are so well known to the chiefest seats of Judicature and to this Nation already I shall therefore in stead of exhorting them take this occasion to perswade all you that hear me this day to be enlarged towards God in thankfulnesse that by his propitious providence he hath furnished the seats of publique Justice with so accomplished Magistrates as these are seeing therefore that by you we enjoy great (p) Act. 24.2 3. quietnesse and that very worthy deeds are done unto this Nation by your providence we accept it alwayes and in all places Honourable Lords with all thankfulnesse My Admonitions must be directed unto all such who enjoy the benefit and blessing of government which in the just administration thereof is a Terrour to the wicked lawlesse and ungodly and an encouragement to those that be good Rom. 12.3 4. Yea a (q) Xenophon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenophon expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those who are good men by beholding the dishonour cast upon vicious persons by the Justice of the Magistrate for their unlawfull deeds and their illegall perpetrations do by sarre more chearfully follow and embrace vertue and not only so but exemplary Justice upon some proves a common terrour unto all When a scorner is smitten the simple will beware saith the wise man Prov. 19.25 or as Moses expresseth it When any praesumptuous sinner was punished all Israel must hear and fear and do no more praesumptuously Deut. 17.12.13 To all the people in generall then let me say as Elisha the Prophet did by the mouth of Gehazi his servant to the Shunamitish woman 2 Kin. 4.13 Behold thou hast been carefull for us with all this care What is to be done for thee So say I Behold our Governors have been carefull for you with all the care they can take that you may every one dwell safely under your own (r) 1 King 4.25 Zech. 3.10 Vines and Fig-trees in peace and quietnesse that there may be no (s) Psal 144.12 13 14. leading into captivity nor complaining in your streets but that your sons may grow up as Plants and your daughters as the polished corners of the Temple that your sheep may bring forth thousands and ten thousands in your streets c. If ye aske me then What is to be done for the Magistrates I answer They must be spoken for If ye desire to know to whom I answer To the King of Heaven even to that (t) 1 Tim. 6.15 King of Kings of whose Kingdome there can be (u) Dan. 7.14 Luk. 1.33 no end If ye demand further How this King of Heaven must be spoken to for them I answer or rather the great Apostle for me 1 Tim. 2.1 2. In supplications and Prayers and intercessions If you would know for what that same Text resolves you namely that we may lead a quiet and peaceable life in all godlinesse and honesty intimating hereby that men in lawfull authority are or should be the prime supporters both of Religion and morall Honesty and therefore being subject to many temptations and undergoing many difficulties they stand in need of many and those too the most fervent Prayers of all those good people who expect protection support encouragement from them Yea if men did seriously ponder but the weight of the Magistrates office they would double the zeal of their devotions for them some of the Rabbins went so high in their expressions this way as to say qui funguntur magistratu non veniunt in judicium as Paulus (w) Paulus Fagius senttenanor 3. Ben Syra Fagius acquaints us to have been the sentence of Rabbi Ben Syra that is such as conscientiously undergoe the office of Magistracy were exempted from the Judgement to come as if their present vigilancy care study travell and other laboriousnesse which they underwent for the good and weal of Community had been so great that it had after a sort excused them for all things else but we will take notice of this as an hyperbolicall expression and an excessive speech in the Rabbi Yet neverthelesse we read in Scripture that Moses however then the (x) Num. 12.3 meekest man upon earth being in the office of a Governor found cause to call it a (y) Num. 11.11 confer Exod. 18.22 Burthen yea and to call out too for some (z) Num. 11.14
Hungaria who took a resolution to retire himself and so to take an exact survey of himself and of his actions how he should give up the last (s) Luk. 16.2 account of himself and of his great stewardship both as a Christian and as a King in that (t) Act. 2.20 Rev. 6 17. great day when after that generall Audit he must be no longer Steward The Nobles about his Court (u) Amos 6.3 4 5 6. chanting it to the noyse of the violl drinking wine in bowls inventing to themselves instrumen's of musick anoynting themselves with the chief oyntments and stretching themselves upon Ivory couches these put far from them the thought of this great day in like sort as many of our supine Christians every where who have it often in their lips upon any mis-accident Alas they thought no more of it then of their Dying Day no nor or Dooms-day neither an ill-beseeming expression I say these joviall gallants about the Court would needs by a vehement instigation stirre up the Duke the Kings brother to adventure to the Kings closet to interrupt or to remove the sullen fits of his melancholy to perswade him to minde his greatnesse to take the liberty of his pleasures and forget sorrowes To this advise the King for that instant makes him no returns of answer or of reply but soon after makes an edict and gives it abroad that at whose door a Trumpet should sound that man should immediately be put to death accordingly it sounded at his Brothers lodgings and the Serjeants apprehend him for execution at which unexpected surprisall being startled he makes his way to the King becomes prostrate at his feet implores pardon and mercy under that prostration and posture then and not till then the King speaks to him and said Ah my brother are you so afraid of my Trumpet who can but (w) Luk. 12.4 take the body or afflict the outward man and shall not I tremble and be afraid under the apprehension of that great Day and of that dreadfull Tribunall of the supreme Potentate the Lord of Lords and the (x) 1 Tim. 6.15 King of Kings when I shall be summoned thither by the last and terrible (y) Thess 4.16 Trumpe of the Archangell Which saying was enough to have appalled his ranting brother yea to have put bowels into a rock and have taught marble the art of relenting I presume the application to be easie Wherefore to end this part it shall be not my admonition only but my prayer also that every one of us may alwayes bear in remembrance that not more known then serious saying of S. Hiecome Sive comedam sivebibam sive aliud quid agam semper videtur tuba illa terribilis insonare auribus meis Surgite mortui venite ad judicium that is Whether I eat or drink or whatsoever else I am about me thinks that terrible Trumpet soundeth this saying in mine ears Arise ye Dead and come to Judgement which the learned (z) Vossius disputat Theolog p. 234 edit 1628. Vossius hath for memory sake turned into this Distich Seu vigilo intentus studiis seu dormio semper Judicis extremi nestras Tuba personat aures And thus at length I am come to the last observable at least according to my division in this Text and that is the Regulation of the finall sentence it self whether of Absolution or of Condemnation and this is expressed in the last words According to their Works The Quaere here is whether Thoughts and Words and Omissions come not into account with the Lord at the last Day The Quaestion is out of quaestion undoubtedly they shall all however the denomination here be given to the more noted part For the Thoughts it's clear 1 Cor. 4.5 Mal. 3.16 Eccles 12.14 Psal 50.21 For the Words Mat. 12.36 S. Jud. v. 14. For sins of Omission it 's evident from the form of the sentence Mat. 25.42 c. You did not feed me c. And for all other Works 2 Cor. 5.10 Even for whatsoever men have done in the Body yet with this difference or oddes to the godly and to the wicked to the godly it shall be secundum non propter opera not for their Works as if the merit of them did deserve a recompence of blisse as a meritorious cause of salvation for all that merit is in Christ their Head and mediator and indeed of all their most accomplished works of the greatest Saints it may be said as Andrew did of the five Loaves and two Fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Lord (a) Joh. 6 9. It was the saying of Luther Cave non tanturn a peccatis sed etiam a bo nis operibus see Isa 64 6. Vae etiam laudabili justitiae lominum si remota inisericerdia discutins eam S. Austin what are these 〈◊〉 if laid in the ballance they would be found too lighty and thy Justice would infinitely praeponderate but Christ with the (b) Rev. 8.3 incense of his merits hath perfumed the performances of the Saints unto an acceptation with God the faith of the Righteous layes them as John in the (c) Joh. 13 23 bosome of Christ and their good Works as S. (d) Mat. 26.58 Peter follow (e) Rev. 14.13 after them as the evidence and manifestation of their Faith But with the wicked and impenitent reprobate the case is otherwise because the sentence is pronounced upon them propter opera for their wicked and sinfull Works Nor will this seem strange if we shall consider what it is that makes sins culpable of damnation what our weak services capable of heavenly glory we shall discover great oddes mens sins are culpable of death by their own Nature being committed against an endlesse Majesty that cannot be satisfied but by a punishment commen surate and proportional to his infinite Justice but good Works become capable of their reward 1 By the graoious promise of God promittendo se fecit debitorom saith (f) Augus de verbu Apost ser 16. Austin who by promise only hath made himself a debtor 2 By the merit of Christ that hath purchased unto us a cover of their blemishes and that they might be capable of aeternall glory Now for the sins of the obstinate incorrigible and impenitent the Lord hath received no satisfaction in the bloud of Christ which they (g) Heb. 10.29 trampled under feet so that they lye still under the guilt of all their sins and of all the severall aggravatlons of the same together with all the wrath and formidable curses which the Lord hath in store for all ungodly miscreants who by the abuse of Gods patience and their own impenitent hearts have so treasured up to themselves wrath against the day of wrath and revelation of the righteous Judgement of God who will render to every man according to his deeds Rom. 2.5 6. To conclude this part in a just dispensation of the several rewards of both