TO THE RIGHT HONOVRABLE FRANCIS Lord VERVLAM, Lord high Chancellor of England, and one of his MAIESTIES most Honourable priuie Counsell: Grace and peace from God the Father, in the mediation of his Sonne Iesu Christ, and by the operation of the blessed Spirit for euer. Amen.
WHen Paul and Barnabas did preach the word of God at Antioch, Act. 13.14 the people seemed to giue such attendance vnto their words of exhortation, 42 that they desired to heare the same the [Page]next Sabboath day. When I preached this Sermon at Court, the auditors did seeme to giue such attention vnto what was spoken, (although vnworthy of their meanest attention) that they did earnestly desire to see in writing what that day they had heard by preaching, Visus enim est perfectior sensus: so that my weake labours, through Gods blessing, passed along the Court, like plaine honestie, with euery mans good leaue and liking: and if this place had beene the furthest period, [...] had beene eased of some future paines. But then it pleased [Page]some, Honorable and worthy friends, to impose vpon mee this second view: and surely pruritus scribendi, the disease of our age, had almost hindered me; for I know litera scripta manet, and is more subiect to censure, then quod auribus auditur: for which cause I did not at the first yeelde. Yet at last, vpon more serious deliberation, (least I should haue encurred the breach of loue of some worthy and much respected friends: as also the censorious conceit of some supercilious Stoickes:) I resolued prodere in vulgus, to lye Noah-like, in the Tent [Page]doore, that euery scoffing Cham may smile at my nakednesse: And because that a seruant of meane birth and qualitie is many times preferred aboue his worth, for his Lord and Masters sake; I haue therefore made choise of your Honorable Patronage, being at that time when it was deliuered, one of my most Noble Auditors. Vtinam esset possibile me vnum esse ex principibus offerre genimas ad ornamentum Pontificis; sed quia haec supra me sunt, certe vel pilos caprarum habere merear in Tabernaculo Dei, as Origen elegantly; I wish that [Page]I could speak any thing worthy of this Text, or your Honours Dedication. A day it is, and that a great one, when not onely all criminall causes will be heard, as in the Court of the Kings Bench; as also euery mans case shall be adiudged, as at the Common-pleas barre: but when, and where the iust Iudge of all the world, will according to the euidence of euery mans conscience, distribute righteous Iudgement; and therefore more properly I call it The great day of Chancery: plaine it is, that the rudest and most Ignorant, may [Page]vnderstand it: yet (as I thinke) profitable, that the most wise and learned may reape some instruction by it: the best Remembrancer that Iudges can haue about them, is to remember the day of Iudgement; Summus enim iudex iudicata reiudicabit: and vnto whom much is giuen, of him much shall bee required in that day: wherefore I beseech the Lord of heauen and earth, to assist your Honour with his grace and holy Spirit, that you may Honourably long continue, as hitherto a good Iusticiar, in that place whereunto [Page]you are worthily called, to his glory, and your eternall comfort, that you may stand boldly before the Tribunall in that day. Amen.
TO THE READER.
EXpect not (courteous and gentle READER,) Critical conceits, nec ipsum Ciceronem, not any Rhetoricall fine phrases, in this plaine Sermon: for we ought to come to the people, as Saint Paul speaketh; not with the wisedome of words, 1. Cor. 2.4. but plaine euidence of the Spirit; to benefit and not to fit the humour, is my desire: not to please, but to displease rather doe I seeke: that their sorrow might bee godly against sinne to cause repentance not to bee repented of. The dangerous securitie and damnable Impietie of these last and perillous times, which euery [Page]true iudicious eye discerneth, and euery good Christian lamenteth, did cause mee to choose this Text; that hereby I might rouze vp all carelesse sleepers and sluggish slumberers from their secured safety. for some there be (I pray God not too many) that hardly entertaine at any time, so much as any shew of desire or care how they shall appeare in that day; as if they had made a couenant with death and hell, Esa. 28.15. or rather (I thinke) they beleeue that false Axiome of Atheisme, that there is neither heauen nor hell; nor yet such a day as is spoken of here: for their actions seeme such, as these in Iob bidding the Almightie to depart from them, Iob. 21.14. for they desire not the knowledge of his waies, and stand scoffing like these Mockers in Peter, [...]. Pet. 3.4. that aske, Where is the promise of his comming? Such monsters there bee vnder the habite of men, [Page]worse then the very deuils themselues: Ia. 2.19. for the deuils beleeue this day, and tremble in remembrance of it: for whose prosperitie (I thinke charitably of all: Psal. 122.8. de viuo sperandum) as for my brethren and companions sake, I am bound to pray, and he that is the searcher of the heart knoweth, Ro. 10.1. that mine heart desireth their conuersion, that all men and women that haue heard of the trueth, may truly receiue this true doctrine concerning Christ, and his comming to Iudgement: that we all being in our liues reformed, in our consciences cleared, by true repentance of our sinnes, and that euery day wee may be readie, Luc. 1.17. as a people prepared for the Lord; and my prayer dayly shall be vnto Almightie God, with the blessed Apostle for my selfe and all Christians, that he may grant vs, according to the riches of his glorie, that wee may [Page]be strengthened in the Inner man, that Christ may dwell in our hearts by faith in this life. so that in that day wee may bee freed from Iudgement, and after that day continually dwell with Christ in glory. Vnto that God, that brought Iesus Christ againe from the dead, and made him Iudge of quicke and dead: Eph. 3.20. that is able to doe exceeding abundantly aboue all that wee aske or thinke, according to the power that worketh in vs, be praise in the Church by Christ Iesus throughout all generations. Amen.
THE GREAT DAY of Chancery.
We must all appeare (or be manifested) before the Tribunall seat of Christ.
A Text (as I thinke) fit to be preached at all times, and to all persons: Recordare nouissima, & non peccabis in aeternū, saith the Son of Syrach, Ecclus. 7.36. Let any man or woman of what degree soeuer, alwaies remember their last end, and it will bridle them in their courses, and curbe them in their waies: the remembrance of death is the way to life; and for a man discreetly to consider the day of Iudgement, will cause him Iudiciously to prepare his accompts against his Masters [Page 2]comming: Amb. ad Virgin. laps. Cap. 8. Si mente cornerent peccatores quale Iudicium imminet mundo, saith Saint Ambrose, if sinners did consider what great Iudgement is to come vpon the world, they would not hunt so much after worldly vanities, and plunge themselues so deep into earthly dirt as they do. Hierom. in Reg. Mona. Cap. 30. Saint Hierome, saith of himselfe, that he was very carefull ouer his waies, and fearefull in his carriage; for (saith he) whether I eate or drinke, or whatsoeuer I doe I continually thinke, that I heare this sound in mine eare; Rise vp, ye dead, and come vnto Iudgement. It was Origens conceit, that the Priest had bells in the lower parts of his garment, to put the people in mind of Iudgment: The cōsideration of which many times is a terror to the godly; Psal. 119.120. My flesh trembleth for feare of thee, and I am afraid of thy Iudgements, saith the sweete singer of Israel: and the wicked often are curbed by it, Oderuut peccare mali formidine poenae. The Psalmist tels vs that this is a cause, why the wicked man doth so much delight in sinne, and make such a progresse in Iniquity; [Page 3]because Gods Iudgements are farre out of his sight; Psal. 10.5. the remembrance of the Tribunall, the feare of execution, the consideration of the dungeon, the darknesse and blacknesse of the bottomlesse pit, the weeping, wailing, and gnashing of teeth, are able to reclaime the most wicked, and make them refraine their euill waies, knowing that they must come to Iudgement. Considering then the terror of the day, we perswade men, as it is in the next verse, That we may couet, that both dwelling at home, and remouing from home, we may be acceptable to him, as it is in the verse precedent.
Thus I haue made way to the Tribunall, where I intend to take vp my standing, that I may take a full view of the great Assembly cited before the seate of Iustice, and there orderly obserue this generall appearance: and first obserue the persons cited to appeare, and you shall finde them all we. 2. marke the manner of their appearance, which is well set forth in the word manifested. 3. the necessitie of appearance in the [Page 4]word oportet, must. 4. the place where it shall be, and it is said, before the Tribunall. 5. the Iudge, what he is, or who hee is before whom, and he is Christ. In the first you may see a generalitie, for number; in the second a plaine euidence, or Charitie of euidence in the manner; in the third, an ineuitabilitie, and no resistance of the matter; in the fourth, the glory or maiestie of the place, being a Tribunall: and lastly, in the Iudge, equity and humanitie, for he is Christ.
In the first place, The persons summoned. [...]. the persons are set downe in generall to be all we, without exception, Clergie, Laitie, King, Priest, and People; it will not bee such an Assembly as that of king Ahashuerosh, of his Nobles, Princes, and Captaines onely: Ester. 1.3. nor such as the biddings of rich men to their feasts, of their rich neighbours, Luke 14.12. kinsfolke, and acquaintance: but like the inuitation of that housholder in the Gospel, that sent his seruants at supper time, to compell all to come in. Ibidem. 23. In like manner shall it bee in that great day, that all of what degree soeuer, [Page 5]sort, or sexe, high, or low, rich or poore, old or young: that haue beene, that are, that shall be, must generally appeare: The howre shall come, Ioh. 5.28.29. (saith our blessed Sauiour) in the which all that are in the graues shall heare his voyce, and they shall come forth that haue done good vnto the resurrection of life, and they that haue done euill, vnto the resurrection of condemnation. Behold he commeth with clouds, and euery eye shall see him, yea, Apoc. 1.7. euen they which pierced him, and all the kinreds of the earth shall waile before him.
Plinie reporteth of the Lyonesse, that she brings forth her whelps dead, and so remaine for the space of three dayes, vntill the Lyon (comming neere to the place where they lye) lift vp his voyce, and roare so fiercely, that presently they are raised from death to life: The Prophet Ieremy tels vs the like of the Lyon of the Tribe of Iudah, Ier. 25.30.31. That hee shall roare from aboue, and thrust out his voyce from his holy habitation, he shall cry aloud as they that presse the Grapes, his sound shall come to the ends of the earth, and he will enter into Iudgement with all [Page 6]flesh: so that with his voyce all that are dead shall bee raised to life, and shall come and stand before him. In that day none shall answer by a proxie, no neighbour or friend answer for another, no excuse nor pretence shall preuaile; Apoc. 6.15.16 The Kings of the earth, the great men, the rich men, the chiefe Captaines, and the mightie men, euery bondman, and euery free man hid themselues in dens, among the rockes of the mountaines, and said vnto the hills, fall on vs, and to the rockes, couer vs from the presence of the Lambe that sitteth on the Throne. These, you see, would be couered, but cannot, they would haue others to stand for them, but it will not be; their authoritie (although great in the world while they liued) will not serue, riches will not help, nor honour auaile; neither bribes nor friends can saue them from their appearance before that irefull Iudge; that Iudge will admit no man to make way for malefactors, that they should not bee brought forth into Iudgement, neither shall their bee any standing by, that dare for Money [Page 7]excuse any mans appearance, or free him from the seate of Iustice. I reade (saith Chrysostome) that the man that had not on a wedding garment, Hom. 22. ad popul. Antioch. was thrust out from the feast: but I read not (saith hee) that any made request for him: I heare that hee that hid his talent in the earth, was bound hand and foot, and cast into vtter darknesse, and none to speake for him: I see the fiue foolish virgins shut out of the wedding chamber, and none to make intercession for them. Huius diei terror crit inexplicabilis, & veniet Iudex inexorabilis: The terror and dread of this day is vnexplicable, and the Iudge will come inexorable. The Angels themselues will come out in feare: and if in that day the Iust shall hardly be saued, Where or how shall the sinner and vngodly appeare. &c?
But before I passe further, Obiect. I must answere an obiection that commeth in my way; the Scripture saith, That hee that beleeueth hath euerlasting life, Ioh. 5.24. and shall not come to Iudgement, but shall passe from death vnto life: and that the [Page 8]wicked shall not rise vppe, Psal. 1.6. nor stand in Iudgement, Hilar. in Psa. 1. Orig. in Iob l. 3. pag. 272. for he that beleeueth not, is iudged already. Some of the Ancients did thinke, by these places, that neither the godly faithfull, nor wicked infidell, should come to Iudgement, but they that are, inter Impios piosque medij, of the middle sort which are in the faith, & yet liue not thereafter: this opinion is plainely confuted in my text, Ambr. serm. 20. in Psalm. 119. nam oportet nos omnes, for we must all appeare. S. Ambr. thought that the godly onely should come to Iudgement, quia festinant innoxij ad Iudicium, for they that are innocent make hast to Iudgement, because they doe not feare it, but the vngodly doe so tremble at it, that they dare not come neere it: but our blessed Apostle, saith plainely, Rom. 2.3. that the wicked man aboue all other shall not escape the iudgement of God. But Saint Augustine doth very wel expound these places thus, The godly shall not come in iudicium condemnationis, vnto Iudgement of condemnation, as it is in the Gospel, nor the wicked shall not come in Iudicium [Page 9]Electionis, vnto iudgement of Election with the godly. Saint Chrysostome vpon that place, that the wicked are adiudged already, doth say thus; He that hath committed murther, although hee bee not by the Iudge condemned, actu prolationis, by sentence giuen, yet by the Law he is condemned: for the Law saith, Thou shalt not kill. Hee that beleeueth not, hath the cause of condemnation in himselfe, although the sentence bee not pronounced against him vntill the day of Iudgement. The Lord said vnto Adam, In what day soeuer thou eatest of the fruit thou shalt de the death. The Lord spake not this, meaning presently to destroy Adam, but to shew that Adam immediately vpon tasting thereof, had the cause of death in himselfe. But to conclude this point, neither godly, nor godlesse, although the one cleared in his owne conscience, the other condemned, hauing the cause of condemnation in himselfe, shall escape this Iudgement seat. For we must all appeare, &c.
Obiect. 2 Another obiection may bee made [Page 10]vpon this text, concerning little children, whether they that haue miscaried before the birth, or after birth, that haue died without Baptisme, or after Baptisme, that haue departed before they come to knowledge, shall come to Iudgement. It is but a Popish conceit to imagine that such shall stand on the Iudges left hand in that day. Thom. Aquinas 4. dist. 7. q. 1. art. 3. Thomas Aquinas thinkes that little children shall appeare in that day not to bee iudged, but to see the glory of the Iudge: but my text is plaine, that all, both old and young, great and small, shall appeare. And surely in that day, all shall goe either vnder the sentence of Goe yee cursed, or Come yee blessed. Let this doctrine conuince the Heathen, Vie. that expect not such a time: and likewise let it condemne the Wicked, that put off this day from them, thinking (as they shew in their actions) that they shall not come to Iudgement. Let vs that professe Christ stand in awe of his comming, and expect this day; knowing the terror of the day, wee perswade men. Aug. in Psa. 93. S t. Augustine compares [Page 11]all Christians vnto schollars, that come to render an accompt vnto their masters, of that which they haue receiued, they doe it not without feare; so should wee tremble to remember this day, Sine metu Plagarum. when we shall giue account of all things giuen to vs in charge. Know this, that the Gyants before the floode could not deliuer themselues from the deluge by their strength; that Pharaoh, for all his power and forces, could not saue himselfe from the ouerthrow in the redde Sea; that the rich glutton in the Gospel, could not with all his wealth, free himselfe from hell torments. Neither shall Kings nor Potentates; Iudges, nor Magistrates; poore, nor rich, deliuer themselues from this Iudgement: some shall iudge, others bee iudged, but all must appeare. God grant wee may be found worthy of the Iudges comming. Amen.
2 In the second place wee are to consider the euidence, The maner how wee shal appeare. [...]. or the manner of our appearing, or rather the condition of those that appeare in that great [Page 12]day. Our blessed Apostle repeating the same words in his Epistle to the Romans doth vse another word [...], Rom. 14.10. stabimus, wee shall stand, and Saint Ambrose seemes to fauour that word better, because (saith hee) the Psalmist sayth, Psal. 1.5. the wicked shall not stand in Iudgement. and S t. Augustine enclineth rather to stand in this sense, but Theoph. Theodor. and all the moderne doe reade it rather [...], and not [...], to bee manifested, and not to stand: and I thinke the word is more Emphaticall and doth expresse better the manner of our appearing in that day: for many stand before a Iudge, that are not manifested, or well knowne vnto the Iudge. Gen. 39.18. Ioseph and Putiphars wife stood before Putiphar; shee accused Ioseph, and hee did cast him into prison; but Putiphar knew neither the hypocrisie of the one, nor the integritie of the other. But it shall not be so with this Iudge concerning those that stand before him: hee is [...] the searcher of the heart; Thou hastryed me, and knowen me, [Page 13]sayth the Prophet Dauid: Psal. 139.1. thou knowest my thoughts long before, there is not a word in my tongue but thou knowest it altogether. Quid in Babilone tutum si Ierusalem manet scrut mium, sayth holy Bernard. Bern. Ser. 55. in Cant. If hee doth so narrowly marke the actions of the godly, for which they shall not come to iudgement, how much more doth hee obserue the abhominations of the wicked, Hebr. 4.13. for which they shall bee condemned in iudgement; Omnia illi nuda & manifesta erunt, all things shall appeare plainely vnto him, when wee shall stand naked before him, not vnto him alone, but vnto the whole world: 1. Cor. 4.5. cuncta (que) cunctorum cunctis arcana patebunt. Iudge nothing before the time, vntill the Lord come, who will lighten things that bee hid in darkenesse, and make the counsels of the heart manifest, sayth the Apostle. Ecce homo & opera eius, will the Lord say, (sayth S t. Ierome vpon that text) Behold the man and his workes, when hee doth giue vnto euery man according to his workes, there is nothing now hid, [Page 14]which, then, shall not bee manifested. Whatsoeuer hath bin done in darknes shall then bee brought vnto the light: and whatsoeuer men haue spoken in the eare, shall then be preached on the house toppe. As the Lord spake vnto Dauid, by the mouth of Nathan, 2. Sam. 12.12. so shall it be then done to euery one; thou didst it secretly, but I will doe this thing before all Israel, and before the Sunne. The Sunne, yee know, doth shine into euery cranie and hole, neither can there any thing be hid from the heat thereof: when the Sunne of righteousnes doth appeare, can there any thing bee hid from the heat of his furie, or the bright beames of his piercing sight? Then Apices Iuris, your quirkes, and nice distinctions of the law will not helpe; neither Iudges nor witnesses can be deluded; corruption, smooth perswasion, and fauour shall be altogether banished; thy whole life, and all the actions of thy life shall be there read, and manifested vnto the whole world; there shall not be a confused capitulation of thy crimes bound vp [Page 15]in a grosse summe and deliuered in the totall; which if it might be granted to the wicked, they would not much regard their standing in iudgement: but that the Iudge of all the world, may make appeare vnto the whole world, his Iustice and righteous iudgement; the sinnes of the wicked shal particularly be manifested in that day, as S t. Basil well noteth. Lib. de vera virgin. As the liniaments of a picture, are euery one by themselues knowen; so shall euery mans actions there bee manifested; This our blessed Sauiour doth intimate vnto vs, when he sayth, there is nothing hid which shall not be manifested, what is spoken in the eare, shall be preached on the house toppe. The Lord doth likewise affirme this speaking in these words of the Psalme, When thou sawest a thiefe, Psal. 50.18, 21. thourunnest after him, thou art partaker with the adulterers; these things hast thou done, and I held my tongue, and thou thoughtest wickedly, that I was like vnto thy selfe, but I will reproone thee and set them in order before thee.
The blessed Apostle S t. Iohn, speaking [Page 16]in the Apocalyps, Reutl. 20.12. concerning our appearing in that day, saith, That the bookes were opened, Liber vitae & liber conscientiae. and the dead were iudged of those things which were written in the bookes, according to their workes. There shall bee two bookes opened in that day; the booke of life, and the booke of euery mans conscience, the booke of the conscience is a true copy of the booke of life: here a man may finde how it is written there. The record of a mans conscience, if it be truely obserued, is a certaine and infallible euidence of the record in heauen. If thou bee written in the booke of life, thou shalt haue some assurance hereof in thine owne conscience. Thus Saint Paul found it written, in the booke of his owne conscience; that because he had fought a good fight, and kept the faith, 2. Tim. 4.8. he doubted not, but that a crown of righteousnesse was laide vp for him in heauen, which the Lord, the righteous Iudge would giue him in that day. It is betweene God and man, as betweene Creditor and Debitor, both keepes bookes, and when they are about [Page 17]to reckon, they both bring forth their bookes, and examine the one by th'other. When the Pharisees brought the woman taken in adultery, before our Sauiour Christ, hee said nothing, but stouped downe, and with his finger, Ioh. 8.6. wrote on the ground. While wee liue in sensualitie, and take our pleasure, our al-seeing God obserueth it, he holdeth his peace, and seemeth to vs not to heare or see, which causeth vs to bee secure in our actions, but in the meane time hee writeth vp all our faults, and sealeth them vp in a bagge, Iob. 14.17. as Iob speaketh, and one day will lay them open before vs. Whatsoeuer is written with the iuyce of a Limmon at the first appeareth not, but hold it a little to the fire, and then yee may read it plainely. The Lord doth now write all our sins, as if it were with Limons iuyce, that almost they appeare not vnto vs to bee sinnes. Who is priuie to his secret faults, or who knoweth how often he doth offend? But in that great day of Christs appearance, when all our workes shall be tryed with fire, then shall they appeare [Page 18]what they are: there need no witnesses to accuse any man in that day, omnia palam fient, all shall bee laid open; the booke of euery mans conscience will manifest his faults; conscientia mille testes, a mans own conscience wil be vnto him as a thousand witnesses; quid prodest non habere conscium, habenti conscientiam, thou needest no witnesse to come against thee, thine owne conscience wil condemne thee: and if our owne hearts condemne vs, God is greater then our hearts, and knoweth all things: Bern. Med. c. 13 Peccata mea celare non possum, quoniam quocunque vado conscientia mea mecum, saith holy Bernard; I cannot hide my sinnes, for whithersoeuer I goe, my conscience is with mee, it carieth with it whatsoeuer I haue laid vp in it, be it good or euill: it keepeth for mee while I liue, and will restore vnto me when I am dead; if I do amisse it is present, Accusat constientia, testis memoria, &c. and priuy to it. Thus haue I in mine owne bosome, my Iudges, my witnesses, my accusers and my tormentors. The conscience is the accuser, the memory witnesse, [Page 19]reason the Iudge, delight torment, and feare the prison; thus our consciences shall make manifest our deedes, when our booke is examined with the booke of life: so that to conclude, in the presence of the Iudge, in open view of all the world, we shall bee manifested. For we must appeare.
1 But here wee must obserue, that, Obseruation. Manifestatio Hypocritatum. in that day men and women shall be manifested two maner of waies. 1. Some shall be reuealed to be that which they did not seeme to bee in the world. A prophanis scriptoribus sic vocati, vt refert Caluinus in sua, Harmonia. 2. Others shall appeare to bee that which they were in the world. And for the further manifestation of these two, consider all men and women as they are Actors vpon the Theator of this world; and you know that Actors vpon a Stage, are of two sorts; either they be Hypocrites, so they were named in former times, because they did represent the persons of those, that they were not: one playeth the part of a King and is no King, another acteth the Merchant and is no Merchant, &c. Others againe, act the persons of such [Page 20]as they are, one playeth the drunkard, another the whoremaster, a third the foole, the fourth the Deuill, and the fifth the part of a rogue, nihil valent omnes, and so they are. In like maner, In that day many that haue seemed vnto men to be honest, ciuill, charitable, and religious, when the vizards shall be pulled from their faces, Tit. 1.16. shall appeare to haue beene plaine hypocrits; they haue had a shew of godlinesse, but in their actions, they haue denyed the power of it; as the cruell King, the wicked Iudge, the vniust steward, the oppressing officer, the griping landlord, the complementall courtier, the racking rake-shame of the Commonwealth, that ploddeth among the commons to lay imposition vpon the subiect, for to benefit the King as hee pretendeth, but his intent is like that of the vniust stewards in the Gospel, for to get vnto himselfe some meanes of liuing: all such shall bee manifested in that day. The cunning parishioner, that hath a tricke to cozen his Pastor in Tythes, with two leases, or else [Page 21]by way of fine seeke to defeate the Lord of his due, in that day cannot deceiue the great Pastour of our soules; 1. Pet. 2.25. for there he shall appeare to bee a sacrilegious robber, and all such as haue intus linum subtilitatis, extra lanam simplicitatis, a linsey-wolsey garment, the outside lambes wooll, & the inside foxes furre, shall be manifested in that day. Againe, 2 some will appeare truely in their coulours as they are, Vera manifestatio impiorum as Basill well noteth; The whoremaster in his affectation, the drunkard in his abomination, the blasphemous swearer in his execration; the proud man, the liar, robber, and the deboascht man in that day shall appeare in their perfect pictures, and bee throughly manifested to the Iudge, and to the whole world, and bound hand and foote, and cast into vtter darkenesse, from whence they shal neuer bee deliuered; for if they should breake the chaines through their strength, yet they shall see no light whereby to escape, for the place is, [...] vtter darkenesse; and thus much of the wicked mans appearance [Page 22]in that day. For all must appeare.
Lastly, 3 Manifestatio piorum. the godly that are now reuiled, slandered, hated, and persecuted of the wicked, shall then appeare how falsely they are accused, and vnworthily vsed in this present world, when their causes shall bee knowne, the word of the Lord shall trye them: Psal. 105.19. they shall be exalted in the sight of the world and shine like starres, in regard of their puritie and sinceritie, before the Iudgement seat; Ioseph, that was accused falsely, by his Mistris condemned, and cast into prison wrongfully, was not more glad, when hee was exalted by Pharaoh in the sight of the people, then these; when they shall stand before the Iudge with dignitie, and be honoured in the sight of the whole world. In regard whereof, that day will be pleasant and glorious vnto that litle flocke of Gods children; for here we see in a glasse, 1. Cor. 13.12. (sayth the Apostle) but there wee shall know as wee are knowen; here wee are persecuted there shall wee be glorified; Luk. 12.32. Feare not [Page 23]litle flocke, it is my fathers pleasure to giue you a kingdome: Now wee are accounted the scumme of the earth, then shall wee be preferred aboue the lords of the earth. Matth. 5.3. Blessed are the poore in spirit, for theirs is the kingdome of God; this is our ioy and comfort, that in that day wee shall be manifested.
Vse. Let this doctrine be a terrour to the wicked, Io. 3.19. that now loue darkenesse rather then light, because their deeds are euill: when euery thing commeth foorth into the light, it shall be iudged by the light. Matth. 12.36. Our blessed Sauiour telleth vs. that of euery idle word that men shall speake, they shall giue account thereof at the day of Iudgement. Let no filthie communication, no idle and vaine oath proceed out of your mouthes, you that are prophane, obscoene and wicked: Nay our very thoughts shall be called in question: Why thinke yee euill in your hearts you hypocrites?
And let it bee as a spurre vnto the godly, to stirre them vp to an holy and godly conuersation, that they [Page 24]may walke in a good conscience before God, and in the sight of men, knowing, that in that day they must be manifested. I will conclude this point, with a storie out of Damascen; Damasc. Hist. inter Barlaam and Iosaphat. Cap. 13. A man had three friends, two of them hee loued dearely and regarded much, but on the third hee looked with a squint eye, litle respecting him: it happened on a time, that this man was arrested; and vpon the sodaine, being taken tarde, and not knowing what to doe, he made his way to his best beloued friend, to entreat him, by all the bonds of loue, to goe before the iudge with him: which hee denying, saide that hee durst not looke the Iudge in the face, but all the fauour that hee could doe, was, to giue him so much as to beare his charges in his iourney: Vnto the second he made haste, who answered him so likewise: At last hee came to the third, whom hee least of all respected, and told him how it was with him; vnto whom hee answered with great comfort, that although (sayth he) thou hast litle regarded me, [Page 25]yet I will goe to the Iudge with thee, and cleare thee immediatly. So it is with euery man in this world that hath these three friends: The first which a man most regardeth, is his money and wealth which hee dearly loueth: the second his friends, kinsfolke and acquaintance, whom hee next respecteth: but the last is the least that hee looketh vpon, and it is his owne conscience: this man is arrested with the Sergeant of death to stand before the Iudge of heauen and earth; at which time, his money nor his wealth cannot helpe him: to buy a wynding-sheet, a coffin, to giue a pennie dole or the like, is the furthest they can goe: His friends likewise can doe no more but accompanie him to the buriall, there remaineth nothing, in that day, but a cleare conscience to quite him before the Iudge; let vs, therefore, respect our conscience more then all things besides in the earth, for it must onely helpe vs in that day, when wee shall bee manifested; For wee must all appeare.
3 In the third place wee haue the necessitie or ineuitabilitie of this appearance; The necessitie of our appearing. [...]. things that are driuen by force, are most violent; therefore to set forth the terrour of this Iudgement, our blessed Apostle addeth an oportet, The reasons why there must be such a day. necessitate coacta, to shew that there bee no meanes to escape, no waies to auoide it; and that for many reasons. Oportet, it must be so.
1 1 Propter decratum Dei; because it hath beene so decreed of God from the beginning: and whatsoeuer the Lord hath appointed from the beginning must stand. Tit. 1.2. Heb. 6.18. God is not like man; to lye, or dye, nor like the Sonne of man, that he should repent: he hath appointed a day wherein he will iudge the world in righteousnesse, by that man whom he hath appointed, Acts. 17.31. Math. 11.22. sayth the Apostle in one of his sermons: it shall be better for Tyrus and Sidon in the day of Iudgement then for this citie, sayth our blessed Sauiour: the Prophets before the Law did prophesie of it, our Sauiour affirmeth it in the Gospel; and all the Apostles beare witnesse of the same in [Page 27]their seuerall writings: Oportet ergo, Luke. 21.33. Heauen and earth shall passe, but one word or title that is spoken out of the mouth of God shall not fall to the ground vneffected: For it must be.
2 2 Propter Iustitiam Dei; because it standeth with Gods Iustice. All the wicked are not punished in this life; for, although Caine, Pharaoh, Saul, and Iudas, Iob. 21.23. receiued some temporall punishment in this life; yet Iob tels vs, that many wicked men spend their daies in iollitie, and suddenly go downe to their graues, without any punishment at all. 1. King. 21.29. Wicked Ahab did not see the euill threatned vpon his house in his dayes. Againe, the godly, for the most part, receiue no great comfort in this life; That I haue fought at Ephesus with beasts after the manner of men, 1. Cor. 15.32. What adnantageth it me if the dead rise not at all, saith our blessed Apostle; therefore it standeth with the Iustice of God, to summon a day wherein euery one may receiue according to their actions. And it must be so: Nam oportet.
3 3 Propter nostram corruptionem, [Page 28]because of our corruption: for, flesh and blood cannot inherite the kingdome of God; 1. Cor. 15.50. neither can corruption inherite incorruption. There must bee a day of purging; Apoc. 21.27. for, no vncleane thing can enter into the kingdome of heauen; a day, when the fire must be put to the mettall, the fanne to the corne, that the drosse and chaffe being done away, the pure mettall may appeare more glorious, and the corne finer on the floore; 1 Cor. 15.54. When mortalitie is swallowed vp of immortalitie, and that which was sowen a naturall bodie, shall bee made a spirituall bodie, Ibidem 44. then shall bee brought to passe this faying that is written by him that is able to bring all things topasse, Nam oportet, for it must be.
4 4 Propter nostram manifestationem, as it is in my text, because of our manifestation, to shew publikly what we are, and what wee haue beene. A man cannot iudge of a thing vntill hee see the end of it, Exitus acta probat, no man can iudge of a mans life to bee good or euill as long as he liueth, but [Page 29]by the outward appearance.
Dici (que) beatus ante obitum nemo, suprema (que) iudicia debet. Nabal dyed like a lambe, 1. Sam. 25.37.38. had no reluctation, no bands in death; and yet the Scripture pointeth him out for a wicked man. Many of Gods children are stricken sodainly with death, so was old father Eli, who is accounted to be a godly old man in Scripture: Therefore there must be a day wherein the Iudge of all the world will shew his righteous iudgments to the world; and giue vnto euery one according to that which they haue done in their body, whether it be good or bad, as it followeth in my text, For wee must all appeare.
Vse. 1 This, must, seemeth to be so strict a charge, I [...] [...] that (I doubt) will not sound well in a young mans [...]are, that liueth in pleasure, and runneth vp and downe after his delight. An heathen Author doth tell vs that this age (meaning youth) will endure no admonition, much lesse this, to tell them that they must come to iudgment. 1. Sam. 14.29. Ionathan [Page 30]will needs taste of the hony, although his father hath forbidden it. We reade of purple sinnes and crimson sinnes in Scripture, colours that will not lightly fade, for they are both dyed in the wooll and in the cloth. Young men wil be sure not to forsake their wicked waies when they are old, they will be so perfect in them while they are young: but let them reioyce neuer so much in their youth, Eccles. 11.9. although their hearts cheare them with delight, and they walke in the wayes of their heart, and after the lust of their eyes, whereby they may swimme in pleasure by the Deuils perswasions; yet let me tell them, Ibidem 12.1. That for all these things God will bring them to Iudgement. Remember thy Creator now in the daies of thy youth, whilest the euill daies come not, wherein thou shalt say thou hast no pleasure in them: for in that day of Christs appearance thou shall bee brought forth into Indgement. Oportet enim: It must be so.
Againe, 2 I beleeue, it will not sound well in a couetous rich mans eare, In [...]. that taketh pleasure in his riches, and setteth [Page 31]his minde vpon the world. No doubt, that speech which the Spirit of God spake vnto the rich man in the Gospell; Hac nocte, Luk. 12.20. that he should suddainely depart from his riches which he so much loued, was terrible vnto him: and this will be as grieuous vnto any wretched worldling, to tell him he must come to Iudgement: I thinke this sound neuer doth enter into his eares, there is maius sensibile, another thing giues a greater sound: Pro. 30.14. it is the voyce of the Horseleach, giue, giue. It is no maruell that they cry vnto the Mountaines in that day to fall on them; for it is readiest in their hearts and mouthes; they thinke of nothing, speake of nothing, nor dreame of nothing else all their life long but mountaines of gold and siluer. Concerning his temporall estate, and the prouision belonging thereunto, hee is wise and politicke enough, (witnesse that rich man in the Gospell) he can haue his bils and bonds well noted in a booke, and make all his accounts readie for his worldly estate. But concerning his [Page 32]spirituall estate, he is altogether ignorant; neither doth he expect any day of account, and to learne he will not frame himselfe, nor yet will be instructed: Let God doe to himso, and more also: for he will not giue to the poore, feed the hungry, nor clothe the naked: he will rather haue good securitie for ten in the hundred for the present, then haue an hundred for ten in expectation. But let al such earthly Muckwormes know, that they must bee manifested before the seat of Iudgement; Oportet enim, For we must appeare, &c.
Thirdly, 3 Insacrilegos. it will not [...]ound in the eare of a sacrilegious Church-Robber, that taketh away succum Pastori, maintenance from the Minister. Whereupon it followeth, that lac subducitur agnis, there the people must needs perish for want of milke; such as would haue the Kings daughter all glorious within, Psal. 45.13. but would not haue her outward garments of wrought gold, nor of needle worke, such as would allow but Michas wages to the Cleargie, for so it is that the fat Buls of Bason would beate [Page 33]out of the manger the oxen that tread out the corne: but let all such know, that they shall be manifested in Iudgment.
And finally, let all the wicked in the land know this, that oportet illos omnes, they must all appeare, to receiue according to their deeds. I will conclude this with an Ode which I found, an auncient singing concerning this last Iudgement. Quis orabit pro delicto? Quis spondebit pro conuicto? Quis in iudicio tam stricto, fiet in praesidium? Quid sum miser tum dicturus? quem patronum rogaturus; dum vix iustus est securus, cum veniet in iudicium? Which I English thus according to the letter; Who shall pray for his offence? Who shal answer after sentence? or who shall bring any pretence in this strict arraignement? What then shall I catiue say? What aduocate can I pray, seeing the iust can hardly stay, when he commeth vnto Iudgement? We must all appeare, &c.
I haue by this time, rushed through this great Assembly, and compassed this Iudgement seat, where I haue taken notice of the persons cited, the [Page 34]manner of their enditement, and the speciall motiues vrging. Now followeth, to stand before the seat, and then to take view of it, and the Iudge that sitteth vpon it: and first I will speake of the Tribunall.
4 A Tribunall, [...]. Tribunall. among the Romans, was a place where the Iudge sate, so called, Quia tres tribuni ibi sedebant ad iudicandum populum: Because three Tribunes sate there to iudge the people. Or, quia dabant iura tribubus, because they gaue Iudgement to the Nations. The Greeke word [...] a [...] gradior, to goe vp on steppes; which both do well set forth the eminency, maiestie, and glory of the place. When the Sonne of man commeth in his Maiestie, Math. 25.31. and all his holy Angels with him, then shall he sit vpon the Throne of his glorie. At his first comming hee came in humilitie and pouertie: Phil. 2.7. In forma serui, saith our blessed Apostle, In forme of a Seruant: Non serui solum vt subesset, sed vt mali serui vt vapularet; Not onely as a Seruant to vndergoe subiection, but as an euill seruant to suffer correction. [Page 35]But at his second comming, he wil shew himselfe as a King, to be serued and ministred vnto, in glory and Maiestie: I saw a great white Throne, Apoc. 20.11. and one that sate on it, from whose face sled away both earth and heauen, saith the Apostle Saint Iohn. Some haue gone about to describe this Throne or Tribunall more curiously then profitably. They doe describe it what it is, and where it will be placed, or seated; which opinions I will briefly relate vnto you. We finde (say they) three attributes giuen to it inscripture. First, 1 Quomodo dicitur. Math. 25.31. Apoc. 20.11. it is described by our blessed Sauiour, to be a Throne of glory, The Sonne of man shall sit vpon the Throne of his glory: and it is so called because of his Maiesticall and glorious comming in that day. 2 Secondly, the Euangelist S. Iohn saith thus, I saw a white Throne, because of the innocencie of him that sitteth on it. And thirdly, Dan. 7.9. the Prophet Daniel saith; His Throne is said to be of fire for fiue reasons. That this Throne was like a fiery flame, and his wheeles like burning fire: and that is spoken in respect of fiue reasons, which are taken from the [Page 36]fire. 1 First, in regard of the clearenesse, for in his presence there shall bee no darknesse, but all cleare light; euery thing shall be manifested. 2 Secondly, because the light shall bee such, that euery eye shall see him, and hee shall appeare vnto all. 3 Thirdly, to shew the flame of his furie, and the hot burning coales which hee will scatter vpon the wicked. 4 Fourthly, to shew, as fire passeth swiftly through, and cannot bee hindered in the force of it: so in that day his wrath will burne like fire, and none shall hinder his proceedings in Iustice. 5 And lastly, in the execution of Iustice he will bee like fire to purge the drosse from the pure Mettall; the one like chaffe or drosse, shall burne blacke with vnquenchable fire and Brimstone; the other like good Gold, shall not be hurt with the flame.
2 Will ye know whereof this Tribunal shal be. Materia ex qua. Apoc. 14 4. Nothing in heauen, Cherubim nor Seraphin, Sunne nor Star, nor in earth Gold nor precious stone, but, as I read, a cloud shal be his Tribunall. I looked (saith Saint Iohn) and behold [Page 37]a white cloud, and vpon the cloud one sitting like to the Son of man, hauing on his head a golden Crowne, and in his hand a sharpe Sickle. Which is spoken of Christ, and this seemeth to be confirmed by the speech of the Angel vnto those that looked vpon Christ, when he was taken vp. Why stand yee gazing into heauen? this Iesus which is taken vp from you, Acts. 1.11. shall so come as yee haue seene him goe into heauen. And it is said in the verse going before, 10 That a cloud tooke him vp out of their sight. Likewise at his transfiguration, which is a type of his second comming, It is said, That a cloud did compasse him. Math. 17.5. Concerning the forme of this Tribunall, we haue no warrant, and therefore will leaue all supposed coniectures vnto the curious.
There be many opinions concerning the place where this Tribunall should be seated, 3 Locus in qu [...]. and where the Lord will appeare to iudge his people. It shall not be in Heauen, for thither cannot the wicked come to behold him: nor yet in Hell, for thither shall not the godly [Page 38]come to Iudgement: on the earth, I cannot see how it should bee, seeing there is no place so large of earth to containe so many Myriades of people as shall appeare in that day: Ioel. 3.2. that opinion of some, grounded on the words of Ioel, hath no sure foundation; that it shall bee in the valley of Iehoshaphat, that is onely an allusion vnto Iehoshaphats victory, that as he got the victorie in that place ouer his enemies, so shall the Lord get the victorie, and victoriously triumph ouer his enemies in that day: but (I thinke) his Tribunall shall be in the ayre, where euery eye may see him, according to that of the Apostle Saint Paul: 1. Thess. 4.27. We which remaine shall bee caught vp also with them in the cloudes to meet the Lord in the ayre, and so shall wee be euer with the Lord.
But there can bee no Materiall nor locall seat prescribed vnto Christ truly at his comming, 4 for there is no such thing reuealed vnto vs: our Apostles meaning here is onely to set forth the Maiestie of his comming. Most of the auncient and the Moderne Writers, [Page 39]doe signifie by Tribunall, Iudiciariam potestatem, Math. 28.18. a iudiciarie power which is giuen vnto him of the Father ( All power is giuen vnto me in heauen & in earth, saith our blessed Sauiour) potestatem regendi, potestatem iudicandi, power both to gouerne and to iudge: so that by Tribunall is set forth his dignitie, his authoritie, his Maiestie, and also the certaintie of his comming: and that we must all appeare.
I will now passe from the Throne, 5 Iudex. to him that sitteth on the Throne, and heere in my Text he is said to be Christ, by whom we shall be iudged: and here I will passeouer many obiections, and draw briefly towards a conclusion. Iohn. 5.22. The Father is not our Iudge; for the Father iudgeth no man: nor yet the holy Ghost, for the holy Ghost would rebuke the world of sinne, of righteousnesse, and of Iudgement. All Iudgment is committed to the Sonne. S. Paul in his Sermon saith, That the Lord hath commaunded vs to preach vnto the people, and to testifie that it is he that is ordained of God, to be the Iudge of quicke and dead. [Page 40]This Iudge must bee Christ for sundry reasons. Cur Christus Iudex.
First, because of his affinitie with vs, in that he hath taken our nature vpon him, for in the same flesh and forme that he was adiudged by Pontius Pilate, in the same manner shall he come to iudge Pontius Pilate: Heb. 4.15.16. We haue not an high Priest (saith the Apostle to the Hebrewes) that cannot bee touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sinne; therefore let vs goe to the Throne of grace.
2 Because, 2 by Christ shall all the dead bodies be raised in that day, 1. Cor. 15.22. As by Adam all dye, so by Christ all are made aliue, saith the blessed Apostle: I am the resurrection and life, Ioh. 11.25. saith our blessed Sauiour.
3 Because, 3 both good and bad must appeare, as you haue heard, and therefore Christ the Sonne of God, God and Man, must bee the Iudge: for the wicked cannot see the face of God, they shal be depriued of that comfort, which shall onely be afforded vnto the godly.
That he shall come to Iudgement, this word, Christ, in my Text doth verifie, for he was annointed for this purpose to vndergoe this office, and doth daily annoint vs to prepare vs for it: he took our flesh with him into heauen, as a pawne of his comming, and left with vs his Spirit, to make vs fit for his comming. Then the certaintie of our resurrection, and Christs comming to Iudgement, is firmely testified in my Text; For we must all appeare before the Tribunall seat of Christ.
Vse This doctrine doth yeeld great comfort vnto the children of God, Comfort to the godly. both in regard that there shall bee such a day: as also that Christ Iesus shall bee their Iudge in that day. Now their eyes are full of teares, and their hearts full of griefe, because of the many crosses and afflictions which they suffer in the valley of this misery. The Israelites were neuer more gladder of their departure out of Egypt, then the children of God of the comming of the day of Iudgement: then they wil lift vp their heads, For their redemption draweth nigh. Againe, [Page 42]it wil be comfortable vnto them that Christ Iesus their elder Brother shal be their Iudge, because of his equitie and humanitie. Abel went willingly into the field with Caine, expecting no hard measure at his hand, because he was his brother. Isaac went freely to the Mount with Abraham, looking for no seuerity of him, because he was his father. The children of God, with a chearefull countenance, will come out to Iudgement, because their elder Brother is there.
2 And as this is a comfort to the godly, A terrour to the wicked. so it is a terrour to the wicked; that there shall bee such a iudgement, and that Christ shall bee the Iudge: The Scripture maketh mention of some that doe not beleeue the Lords comming to iudgement, because he doth delay his comming; others there bee that put off the terrour of this day from them. It is reported, that the Italians do vse to ring their bells and discharge their cannons in a thunder-clap; that the noise of the one may lessen the terrour of the other: In like manner, Satan [Page 43](I thinke) doth hang tinkling cymbals at the eares of earthly men, and delighteth them so with the musick of the world; that, thereby they may forget the sound of the last trumpe. I doubt that day will bee seene of many, before it bee foreseene of any. It will prooue more terrible vnto them then that day of the promulgating of the Law did vnto the Israelites; Exod. 19.18. for if the promulgation of the Law was fearefull, how much more will the execution be more fearfull? if his voice was terrible to those that came to apprehend him; in so much, Ioh. 18.6. that they fell backward to the ground when they heard it, how shall the wicked stand before his wrathfull voice in that day? Gen. 3.10. If Adam did hide himselfe for feare of the Lords furie after his transgression; how much more would the wicked hide themselues, if they had any place to hide them in, from the voice of the Lambe that sitteth on the throne? Gen. 45.3. If Iosephs brethren were mightily amazed, and so daunted that they could not speake, when he told them that hee [Page 44]was their brother Ioseph, because of the euill that they had committed against him: how much more will the wicked bee astonied, when they shall see their brother Christ in such glorie and great Maiestie, whom they haue pierced and persecuted with their wicked life? Apo. 1.7. Euery eye shall see him, yea euen they that pierced him; and all the Nations of the earth shall waile before him. Plangent quia mundum dilexerunt, plangent quia vitam in mundo non correxerunt, plangent quia fidem non habuerunt: the couetous man shall waile, because hee loued the world more then God and godlinesse; the lasciuious man shall waile, because, for a little pleasure hee hath purchased euerlasting paine; the vnbeleeuing wretch shall waile, because he did not beleeue in Christ, nor in the trueth of the Gospel; the proud man shall waile, because hee did contemne the base humilitie of the crosse of Christ; and all the wicked men and women shall weepe and waile, because they did not weepe nor waile in time, while they liued in the world. [Page 45] Remember these things now, all yee that forget God, least the Lord come in his furie against you, and there be none to deliuer you; let the feare of iudgement perswade you from your wicked courses.
Thou that blasphemest the name of God with execrable oathes, filling vp euery sentence with an oath or a curse; remember the gnashing of teeth after iudgement. Let the thiefe, robber and cousener thinke on them that shall be bound hand and foot and cast into vtter darknesse in that day. Let the drunkard looke vpon the glutton scorched in the flame, and cannot haue one droppe to coole his tongue withall. Thou that takest thy pleasure, consider the damned crew of the wicked that shall bee grieuously aflicted in that day. Thou that liuest idlely on the sweat of other mens browes, call him to minde that hid his talent in the earth, was bound hand and foot and cast into vtter darknes in that day. Thou that art couetous in griping other mens goods, & grinding the faces of the poore with thine own goods, Consider the gnawing worme [Page 46]that shall continually gnaw and grinde thee in hell torments in that day. Wee read that he that had not vpon him a wedding garment was put out, and hee that did deferre his masters comming was not accepted. In that day shall the godly looke vpon him with great ioy and comfort, but the wicked shall behold him with great feare and torment. In that day shall hee separate the sheepe from the Goats: the sheepe he will place on his right hand, and take them vp with him into theayre, (as S t. Paul speaketh) that all the world may know them, and honour them as Saints; but the wicked he will place on his left hand, leauing them on the earth which they haue so much loued, that all may behold them and despise them as sinners. The Iudge shall sit aboue them, to their great terrour: Beneath them, Hell shall be open readie to receiue them: Before them the deuils and damned crew readie to execute Gods wrath vpon them: Behind them the Saints and all their dearest friend, forsaking them: On their left hand their sinnes accusing them: [Page 47]On their right hand Iustice threatning them: On all sides the whole world burning and flaming about them. It is no maruell that they seeke death; but death flyeth from them, they call vnto the mountaines and rockes, and they refuse to couer them; they shall dry vp and consume away for the very disquietnesse of their soules. To goe forward it is intollerable, to goe backward impossible, to goe to either side vnauaileable. Thus at the worlds end, men shall be at their wits end; but happie shall that seruant be, whom the Master, when he commeth, shall find ready prepared and looking for his comming; such shall bee sung in with that sweet haruest song, Come yee blessed children of my father, receiue the kingdome prepared for you before the beginning of the world: To the which kingdome, that he may bring vs, let vs daily pray, for Iesus Christ his sake, that hath dearly bought vs; to whom with the Father and the holy Ghost, be all honour, glorie and dominion for euer and euer.