PAul being persecuted by the envious Jews from Thessalonica, v. 5. and prosecuted by them to Berea, v. 13. is carried by providence to Athens, v. 15. A place not more Famous for Learning, than Infamous for Superstition: which Paul perceiving, his heart fired, the flame whereof vented at his tongue against their Idolatry, v. 16, 17

The Philosophers readily encounter him, being joyfull to meet with any Champion that will combat with them, vers. 18.

With all celerity, yet civility they carry him to Areopagus, the highest Court in Athens, v. 19. where he standing up in the midst of Mars-hill, makes a most Elegant and Elo­quent Oration, stuft with so much Rhetorick, strengthned with so much Reason, that they might have said, as Julian did of Christians using the Heathens Learning, [...], Like birds we are wounded with Arrows headed with our own Feathers. Here I might take occa­sion to acquaint you with the excellency and necessity of [Page 2] Oratory, as a hand-maid to Divinity; but I am not now in the Rhetorick Schools.

I shall leave the Rhetorical part, and insist on the Ra­tional, in which Paul labours two things:

• 1. To convince them by Reason.
• 2. To convert them to Religion.

1. He spreads before them a draft of their own folly, shewing the Masters of Reason had forfeited their Reason, that such prophane Philosophers should worship a God, that they know not whence he is, what he is, who he is, where he is: that a Bill should be sent to the Grand Jury of Philosophers about that God that gives Being, Breath­ing, and every blessing, and they should return an Igno­ramus. Lucian (the Praevaricator in his age) did observe, that the very Clowns and Corydons, neighbours to them, did deride the Philosophers, by swearing by him that was unknown at Athens.

2. He presses on them their Being

• from
• in

God:

Which he confirms by one of their Prophets, but as we term them, their Poets;

[...]. v. 28. A piece of Aratus an Heathenish Poet very delightfull to King Antiochus in his daies.

Obs. A piece of an Heathenish Poet is in the Scripture: What offence then can it be to be in a Sermon. We have three singular and sweet Arguments couched up in this Discourse.

1. God made you, therefore you cannot make God.

2. God made you of better matter and mettal than gold and silver, wood and stone; now if a living Man be better than any Picture or Statue whatever, then it much pro­claims your vanity and weakness to make a God of that which is farre below your selves.

3. He made you of his Race and Kin, according to your nobler part (that divinae aurae particula) your Soul, there­fore your worship of him must be such as principally flows [Page 3] from that, viz. pure and spiritual worship; as Cato, though a Heathen, could affirm.

Having wrought conviction, he endeavours conversion, by pressing and perswading them to Repentance, from the great and general command of God, ver. 30. The times of this ignorance God winked at, but now commandeth all men, [...] i. e. su­perficium tan­tum intuens. Sanct. every where to repent: i. e. God was pleased once to be an Overseer to the world, but now he is Lord High Constable of the world, to command you to repent.

Obs. Repentance for sinne is the first and great Gospel duty. Paul presses this Inprimis upon the Philosophers, from Gods universal command both of persons and places, All men, every where, to repent: How doth this beat down the flag of the Antinomians, or rather Autonomians, who say it is so far from a Gospel duty to repent for sin, that it is a sin for to repent.

In my Text he gives the reason why it is so necessary to repent, because of that rigid Judge, and righteous judge­ment, that are surely and certainly to come, Because he hath appointed a Day.

Doct. It will be a dangerous and dreadfull thing for Phi­losophers, Orators, Masters of Reason, the wisest and wittiest of men to be found in a state of sinne and superstition in the day of Judgement.

The words in themselves are a lively description of the great and general Assize.

There are three things to be done about them.

• 1. Explication of the Terms.
• 2. Division of the Text.
• 3. Deduction of the Truths.

First, To explicate and unfold.

1. He hath appointed: [...] posuit; he hath put it among the Records of heaven, in his eternal Decree hath fixed it.

[Page 4] 2. A, Day: precisely a day artificial set and short; we reade of lesse, not of more, Matth. 24. 36. Of that day and hour.

3. To judge: [...], divide and separate (si [...] proprie, Pasor.) Judicio

• Discussionis,
• Retributionis,

Aquin.

4. The World: [...], orbem terrarum, the rati­onal, but sinfull world: vile Angels, wicked men.

5. In righteousuesse: [...], in equity; a vertue highly valued among the Heathen, that the Philosopher saies of it, it out shines the evening and morning Starre, and concludes with Theognis,

6. By that man: [...], for [...] an Hebraism, Piscat. [...], very usual in the Scripture, Lor. in loc.

1. Man, i. e. the nature and shape of a man, perfect man, though more perfect than any man: Virum atta­men ut supra virum. Orig. in Matth. 1.

2. That man.

1. Per modum excellentiae, that good man; Job 1. 1. There was a man in the land of Ʋz, i. e. one good man among many bad in Edom and Idumaea.

2. Per modum eminentiae, that great man, i. e. a Judge in power and authority, a Magistrate Civil or Military.

Num. 27. 16. Set a man over the Congregation.

3. Per modum conjunctionis, that good man, that great man, that Ish, as Criticks observe; a man of men fit­ted to honour God and govern men. Jer. 5. 1. Runne ye to and fro thorow the streets of Jerusalem, and see now if you can finde a man; surely no hard matter in such a thronged City as Jerusalem was, to finde a man, but such a man (qualem vix reperit unum) as God requires, a good and great man: This is a sweet and happy conjunction, when great men are good men, and when good men are great men; farre better than [Page 5] Plato's Commonwealth, ubi Philosophi sunt reges, & reges Philosophantur.

7. Whom he hath ordained: [...], pro [...] Grecism, Piscat. Per quem decreverat, Vatab.

Obs. That man whom God hath anointed to be mans Savi­our, he hath also appointed to be mans Judge.

Secondly, To divide the Text; in which are five parts.

• 1. The Author and Ordainer, he that commands Re­pentance, God.
• 2. The circumstance of time, a day.
• 3. The felons to be adjudged, the world.
• 4. The manner how, in righteousnesse.
• 5. The Judge, who? that man whom God hath ordained.

Thirdly, To deduce and derive the Truths, which though they are very many, yet I shall contract, or rather extract the vertue of these five parts, into this quintessential Doctrine:

Doct. That God hath given that man Christ Jesus, the power and prerogative for the judicial transactions of the day of judgement.

In the profecution of this Point I shall shew you,

• 1. [...], That it is so.
• 2. [...], Why it is so.
• 3. [...], How he is so.

First, [...], That it is so: And here I shall summon both Law and Gospel to give in their evidence to confirm this Truth.

I. The Law, which saies it can witness, that Enoch the seventh from Adam prophecied, Behold the Lord cometh with ten thousand of his Saints to execute judgement upon all, Jude 14.

Give me leave to make the best of my witnesses evidence; and this I shall do in four particulars.

1. Observe the antiquity of this Truth, Enoch the seventh Omne vetustum venerandum. from Adam (i. e. in that particular direct line) who lived (as Chronologers affirm) 306 years in Adams daies.

Obs. The end of the world was preached and prophesied in the beginning of the world.

[Page 6] 2. [...], Ecce behold, particula inserviens ad indicandum, incitandum, Ravan.

1. Not only for admiration of a thing as most won­derfull, Isa. 7. 14. Behold a Virgin shall conceive a child.

2. But also for attention to a thing as most certain, Matth. 28. 7. Behold he goeth before you into Galilee. So here.

3. [...], The Lord, Personally, not Essentially. See who this Lord is, 2 Thess. 1. 7. The Lord Jesus Christ, who shall be revealed from heaven with his mighty Angels.

4. [...], He comes, the present for the future tense, to intimate (saies Mr. Perkins) to us the certainty of his com­ing: the sense is, he shall as certainly come, as if he were now a coming.

II. The Law justifies, that Solomon the wisest Prince and Preacher avows and avers it, in his recantation Sermon, Eccles. 11. 9. Rejoyce O young man in thy youth, and let thy heart chear thee in the daies of thy youth, and walk in the waies of thy heart, and in the sight of thine eyes, but know thou that for all these things, God will bring thee into judgement. Verba haec valde emphatica. The words are ironical, and are Lavater. a smart jeer to the Hectors and Ranters of his age: He does as Hosts, serve in great cheer, but withall, sends after a sawcy reckoning; Venite ad judicium.

2. Crier, Call in the Gospel that that may testifie, or ra­ther terrifie with its witnesse.

1. That affirms, it is one of the first principles in every beleevers Catechism, Heb. 6, 2. and of eternal judgement. Contra princi­pia negantem non est dispu­tandum. Now to deny a principle in the Schools, much more in the Scriptures, is a grosse and grievous Solecism.

2. It can testifie that its a Statute-Law that was never yet repealed, nor ever shall be, Heb. 9. 27. It is appointed unto men once to die, and after this the judgement. This Statute stands in force as much for Judgement as for Death; Judge­ment is as sure as death. Perhaps you will say, this witnesse speaks not home to the point and purpose; It speaks enough to prove a day of judgement, but nothing to prove Christ to be Judge in that day, Though Judge and day of judge­ment [Page 7] be relata, and one doth necessarily imply the other; Posito uno re­latorum poni­tur et alterum. so that I should not need to produce farther testimony; yet to let you see what a full witness the Gospel is, you shall have it proved totidem verbis, Rom. 2. 16. In the day when God shall judge the secrets of men by Jesus Christ, according to my Gospel. 2 Tim. 4. 1. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing.

Secondly, [...], Why so; here passing by many reasons, drawn;

• 1. From the pleasure of God to conferre this royalty.
• 2. From the excellency of his person.
• 3. From the fitness of his spirit.
• 4. From the conveniency of his affinity.
• 5. From the end of his death and resurrection.
• 6. From the rectitude of his vision.
• 7. From the merit of his desert, appretiativè: all which you may finde in Aquin: sum. part 3. quest. 59. art. 2. in conclus.
• 8. I shall only insist on the equity of it; why this man should be Judge, he hath suffered and susteined infinite and unparralleld injuries and indignities.

• 1. He was all his life slandred, scorned, scoffed, persecuted.
• 2. He was basely, barbarously, falsely, unjustly, ignomi­niously put to death by the High Court of Justice, where of Pontius Pilate was Lord President.
• 3. He hath ever since his resurrection and ascension been kept from his throne in Kingdomes and Consciences.

1. Kingdomes.

• 1. Tartaria, puts up the Divell.
• 2. Turkey, Mahomet that impostor.
• 3. Jewes, their Moses.
• 4. Rome and the greatest part of Europe, Antichrist. Rev. 13. 13.
• 5. England, and those places that have cast off all these, yet doe not set up Christ, but doe in some sence worse than they, for many defie Christ, deny Scripture, breake Cove­nants, abuse liberty, slight Magistrates, despise Ministers, [Page 8] contemne Ordinances, hate the godly, live as if hell it selfe were broke loose, or as if this were the time of Sathans be­ing loosed from his thousand yeares confinement and impri­sonment, to be their deare and dread Soveraigne.
  Rev. 20. 3.

2. In Consciences; how is Christ put by his throne in every mans heart? what strange Soveraignes doe they serve and submit to? Sin, Sathan, World.

How daily is Christ crucified by sin, Heb. 6. 6. how often is his blood shed profanely by unworthy receiving the Sa­crament? Therefore it is but just and equitable, that that man and Master, that supreame Soveraigne should come to account with the world in generall, and with every person in particular, for these affronts and insolencies, that those his enemies that would not have this man to reigne over them, should be brought forth and slaine before his face, Luk. 19. 27. It is most just that those who would not be ruled by his Scepter, should be ruined by his Sword.

Thirdly; [...]; How so, or what manner of Judge he will be, such a Judge as never rode Circuit in the world before.

1. He is the supreame Judge, Rev. 19. 16. King of Kings, and Lord of Lords, the Lord Cheife Justice of the King of Heavens Bench, that sheafe in Josephs vision, unto which all the rest give obeysance.

2. Sole Judge, none joyned in Commission with him, John 5. 22. The Father judgeth no man, but hath committed all judgement to the Son. It is true, God the Father judges autoritativè, Saints interpretativè, but Christ only exe­cutivè.

3. Universall Judge; Judge of all flesh, Gen: 18. 25. and more too, orbis terrarum, of the Divels also, whether they be in the center of the earth, or in what ever region of the aire. Heb. 12. 23. The Judge of all. Rom. 14. 10. We shall all stand before the Judgement seat of Christ: Empe­rours, Popes, Princes, Potentates, Peasants, all must hold up [Page 9] their hands at his barre to be tried for their lives.

4. An omniscient and all-knowing Judge; he is sagax animi, he hath notitiam legis & facti, he knows every point and punctilio in the Law, every act and accent of mens sins. Rev. 2. 2. I know thy works, whether good or bad, the time when, the place where, the parties with whom, the manner how, the end wherefore. Heb. 4. 13. All things are naked and open to him with whom wee have to doe. An allusion to A­natomizing, wherein every veine and muscle is seene. Christs eyes are more seeing and searching than the Sunne (that ocu­lus mundi) the worlds overseer. Rev. 2. 23. And all the Churches shall know, that I am he which searcheth the reines and the hearts.

5. A powerfull Judge; no evading, nor avoiding his summons or sentence, no Non est inventus, can be returned, if in earth, aire, sea, or hell, Christ will finde him, and fetch him out. Psal. 139. 9, 10. Wee must all appeare, 2 Cor. 5. 10. Nolens volens Christ will fetch and force every one; Heu miser quo fugias latere er it impossibile, apparere intole­rabile. Ansel:

6. A visible Judge; he shall come not only by his power and spirit (as was Origens opinion) but also propria per­sona, in his humane nature (though glorified) which he had here on earth. Rev. 1. 7. Behold he cometh with clouds, and every eye shall see him, and they also which peirced him.

7. A glorious Judge; hee shall come attended with all the pompe and power of heaven, Matth. 25. 31. The clouds shall be his Chariots, innumerable regiments of glorious Angels his guard, the Arch-angel his Trumpeter, to sound an alarum to dead, and dread the hearts of all impenitent wretches. I wonder not the Sunne shall be turned into darkness that day, Matth. 24. 29. When the Sun of righ­teousness shall display his glorious rayes. Omne majus lu­men extinguit minus.

8. A convincing and cleering Judge, Jude 15. [...], a Forensicall word used in Courts of judicature, signifying to prove a crime against one cleerely, evidently, unanswera­bly, that nothing can be objected against the proofe; peo­ple [Page 10] shall set their hands and seales to their own execu­tion.

9. A righteous Judge; 2 Tim. 4. 8. [...], the only righteous Judge, who is not, cannot be mo­ved, nec prece, nec praetio, no sparing, no partiality, no favour, no affection, no feare, but suum cui (que). Rom. 2. 6. Who will render to every man according to his deeds and deserts.

10. A speedy and expeditious Judge.

• 1. Hee will come unexpectedly.
• 2. Hee will have done suddainely.

1. Hee comes unexpectedly. Christs coming is compa­red to a snare, Luke 21. 35. how quickly is the poore bird in a snare when it little expects it, Fistula dulce canit volu­crem dum decipit auceps. It is likewise set forth from a theifs coming in the night, 1 Thes. 5. 1, 2.

When men are fast asleepe, and little dream of them; yea our Saviour tells us he shall come as the flood upon the old world, Matth. 24. 37, 38. in the spring time when things were in their prime and pride, when nothing was feared or expected.

2. Hee will dispatch suddainely; there will be no need of Empannelling Juries, swearing witnesses, pleading of Counsels, but every one shall be [...], every mans conscience shall be witnes, Jury, Judge, Quà fiat ut Aug. cui (que) opera sua bona vel mala cuncta in memoriam revocentur, & mentis intuitu mira celeritate cernantur. Matth. 22. 12, 13. Friend how camest thou in, not having on thy wedding gar­ment? and he was speechless, and he said, take him, and bind him hand and foot, and cast him into utter darkness, where shall be weeping and gnashing of teeth.

11. A dreadfull and terrible Judge; one that comes in fury, 2 Thes. 2. 8. in flaming fire, taking vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. Rev. 6. 16, 17. And said to the Mountaines and Rocks, fall on us and hide us from the face of him that sits on [Page 11] the Throne, and from the wrath of the Lambe, for the great day of his wrath is come, and who shall be able to stand?

12. The ultimate and last Judge; after him never comes another Judge; Wee read Exit tyrannus, regum ultimus: yet it may be possible, yea probable that another may come af­ter him, notwithstanding that Prophesie.

But after Christ, no more assize or Sessions, Judge or Jury: the stage of this world once burnt downe like Jeru­salems Temple, it can never be built up againe: in this sence Christ is an eternall Judge, because his sentence stands, never to be revoked to all eternity.

And thus have I done with the explicatory, to come to the applicatory part, wherein I shall be somewhat longer, for it is my intention this day to be like a Jewes debter, to give more for use than the principle comes to.

This truth will be very usefull and profitable for a six­fold end: it is

• 1. A Taper, to inlighten our understandings by infor­mation.
• 2. A Touchstone, to try our spirits by examination.
• 3. A Trumpet, to alarum and awaken all supine and se­cure sinners by terrification.
• 4. A Fire, to kindle and inflame the affections of the god­ly by exhortation.
• 5. A Starre, to guide us to the use of meanes by dire­ction.
• 6. A Cordiall, to comfort all drooping languishing spi­rits by consolation.

Ʋse 1. It informes us eight things.

1 Information: Is to shew us the vanity & folly of those people, that either think, or say, That those Ministers who spend their time in preaching judgement, shew they want judgement in their preaching; was not Paul a judicious preacher? yet he here before the sage and subtile Philoso­phers, presses repentance upon them from the considera­tion [Page 12] of this Judge and Judgement; yea, when he preached before the Judges, he preached such a thundring Sermon of judgement, that he made the Judges heart to tremble, Act. 24. 25. the Judge stood so arraigned at the barre of his owne conscience, that you would have thought the Judge had been the malefactor, and the prisoner the Judge. I am confident there never was a time that more cal'd for the preaching of the certainty of judgement, and the seve­rity of the Judge, then these times doe. Of which I may truely say with him, most people metum et memoriam ultimi Aug: Serm. 120. de temp. judicij amisêrunt, never was there a time when this subject was lesse beleeved, or lesse beloved. Certainly, if Chryso­stome were (according to his then fancy) to preach to the whole world, he would leave his old text, (of Psal. 4. 2. How long will you love vanity?) and preach Christs judicia­ry power and proceedings, against carnall, formall, and hy­pocriticall Gospellers; it were very needfull to preach on this subject every Sermon, to print every Sermon that is preached, to fill Churches, shops, stalls, houses, holes with them, to dog cursed miscreants (as that good man did his Atheistical son Junius, with Bibles) untill they are appre­hended with this Hue and Cry. But to close and conclude, there is enough in that text to answer all cavills and scru­ples. Act. 10. 42. And he commanded us to preach unto the people, and to testifie that it is he which was ordeined of God to be the Judge of quicke and dead. If Christs coming be so nigh as 1656. as was strongly (though strangely) asser­ted by an admired Rabbi at Pauls not long since, as you may finde it quoted in the Atheist Bible, I meane in Lillyes Almanacke; then surely it is high time to alarum dead and drowsie sinners by the Gospels Trumpet, before they are summoned by the Archangels Trumpet.

Inform. 2. That few persons will be found judgement-proof when they hold up their hands at the Bar before this so rigid and so righteous a Judge.

Most men and women will not know (as Bellizarius Procop. once told the proud Embassadors of the Goths) where to hide their heads.

Hear that dreadfull and direfull text able to strike you dead for fear, which I take with learned Diodate, to be un­derstood of this Judge and judgement, Rev. 6. 12, 13, 14, 15, 16, 17. And I beheld when he had opened the sixth Seal, and lo, there was a great Earth-quake, and the Sun became black as Sackcloth of haire, and the Moon became as blood. And the stars of heaven fell unto the earth, even as a Fig-tree casteth her untimely Figs when she is shaken of a mighty wind. And the heaven departed as a scroll, when it is rolled together. And every Mountain and Island were moved out of their pla­ces. And the Kings of the earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every bond-man, and every free-man hid themselves in the dens, and in the rocks of the mountains; and said to the moun­tains and rocks, Fall on us, and hide us from the face of him that sitteth on the Throne, and from the face of the Lamb. For the great day of his wrath is come, and who shall be able to stand?

Those men that when on earth were not afraid of the noyse of a Lion, are now affrigted at the voice of a Lamb. Those before whose wrath none were able to stand, them­selves now are not able to stand before the wrath of Christ. But not to insist on generals, to descend to parti­cular Generalia non pungunt. persons, as they are expressed and implied in this text.

1. To begin with Ministers (that you may see I am not partiall) do we make such full proof of our Ministery, as 2 Tim. 4. 5. that we may be judgement-proof? How few of us that are able Ministers of the Spirit, 2 Cor. 3. 6. That study to approve our selves to God, workmen that need not to be ashamed, rightly dividing the word of truth, 2 Tim. 2. 15. That preach Christ crucified, 1 Cor. 1. 23. that make ma­nifest the mystery of Christ, as we ought to speak, Col. 4. 4. not with enticing words of mans wisdom, but in the de­monstration of the Spirit, and of power, 1 Cor. 2. 4. that cry aloud and spare not, and lift up our voyces like trumpets, and shew the people their transgression, and the house of Jacob their sins, Isai. 58. 1. That make a difference and di­stinction [Page 14] in our praying and preaching, and take forth the pretious from the vile, Jerem. 15. 19. that will not give the childrens bread to doggs. In a word, that can wade through honour and dishonour, evill report and good re­port, 2 Cor. 68. not puft up with the one, nor dejected by the other. But to use Pompey's verses,

Proh dolor! How few Luthers shall you find that weigh Satanas sit Lu­therus, modo Christus regnet. nor value not their names! Ridleies that repent of spending too much of their time at Chesse-playing! Ignatius's, so stu­dious and yet so pious, that every time they hear the clock strike, say, there is one hour more for them to answer for! Chrysostom's that had rather have their bodies torn asun­der with wild beasts, than give Christs body to be torn asun­der by men worse than wild beasts! Augustin's that desire God may finde them preaching or praying in that day. Cyprians, whose thoughts of the day of judgement, make them forget the day of their martyrdome. Nazian­zens, whose thoughts of their last accounts dry up their marrow, and wast their bones. Though I would not make that doubt which Chrysostome did in a Sermon of his to the Ministers, Whether any of them could possibly be saved? yet this I may safely say, that every one of us have great cause to fear (who have not preached to others, or not preached to others as we ought) that we shall be found cast-awayes, 1 Cor. 9 27.

2. Kings and supream Magistrates who are mentioned in the text, how few of them are Patres Patriae, as the Heathen called them, and as the holy Ghost explains it, Isai. 4 23. Nursing-fathers, whose care of, and compassion to [...] quasi [...]. their people, is the same with Fathers to their children, that impoverish them not by taxes, excises, oppressions, but en­deavour to enrich them, counting their peoples wealth their best treasury; as King James gives advice to his son Prince Henry in his book called [...].

Hinc illae lachrymae: Most of supream Rulers are as Pliny spake of the Roman Emperours, Nomine Dii, natura Dia­boli, monsters not men, murtherers not Magistrates; witness Saul, who when he had forfeited his Kingdome by sparing Agag, how doth he hunt David as a Partridge in the moun­tains, slayes the innocent Priests, runs to a Witch at Endor.

Witness Herod, who preferred one Coranto of that Mini­on Herodias daughter, before the pretious life of John Bap­tist, of whose godlinesse he was convinced in his own con­science. Besides this, our English Chronicles afford us too much sad matter for this subject; witness Henry 4. and Richard 3 I profess I have often admired at the madness and folly of many, who will jeopardize their estates, lives and souls for such persons, who came to their places by unjust deposings, poysonings, perjuries, murder, incest; who car­ried themselves in their places with pride, prophaness, lust and luxury, tyranny, oppression, exaction, their lives being the best comment on that text, Dan. 4. 17. God setteth over Kingdomes the basest of men. God gives the kingdomes of the earth to them he never intends to give the Kingdom of heaven. To conclude this truth with that message which godly Mr. Buchanon sent to King James when he lay a dy­ing: Remember me to him, and tell him, I am going to a place where few Kings come. Kings are as rare meat in heaven, as Venison in poor mens kitchins, as it is in the Dutch Pro­verb.

3. Judges, how few of them that find others not judge­ment-proof, will be found judgement-proof themselves? they are Kings creatures, who as their masters and makers are usually bad, so they are seldome good. Zeph 3. 3. Her Princes within her are roaring Lions, her Judges are evening Wolves. Where Princes are Lions for their power, and roaring for their prey, there likewise are the Judges Wolves (crudelium emblemata) they fleece, they flaw, they feed, they feast themselves upon the poor Clients, as Wolves do upon sheep and Lambs, and they are evening Wolves that have had no prey, very ravening and rapacious, Luke 18. 2. [Page 16] Our Saviour tells us there was in a Citie a Judge that feared not God nor regarded man: Oh how happy had the world been if there had been but one Judge thus corrupted, and one Citie thus abused! but alas! how have all Kingdomes, Cities, Counties been pestered with multitudes of such Judges as have neither piety towards God, nor pitie to­wards man; Divine writ, humane Histories; yea, our own Chronicles abound with Exempli gratia's of them, Psalm 82. 2, 3, 4, 5. How long will yee judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless; do justice to the afflicted and needy, deliver the poor and needy, rid them out of the hand of the wicked. They know not, neither will they understand, they walk on in darkness; all the founda­tions of the earth are out of course.

What should I trouble you with them, who troubled o­thers while they lived, with injustice, oppression; as Felix who looked for a bribe of Paul, Acts 24. 25, 26, 27. Ana­nias who commanded Paul to be smitten, Acts 23. 2, 3. Gallio who suffered Paul to be beaten, and cared not for it, Acts 18. 17. But especially above all, the Lord chief Ju­stice of unjust Judges (Pilate) who was warned of his wife, knew that out of malice the Jewes had delivered Christ, professed upon all he heard, and had examined, he found no fault in him; yea, he had terrors of conscience upon him that made him afraid, and yet to continue Caesars friend, he is an enemy to Christ, justice and his own soul, John 19. 6, Matth. 27. 18, 19. 8, 12, 13, 14, 15.

As for humane Histories, Surely Persia was pestred with multitudes of such Judges, that Cambyses their King was forced to put Silanes to death, and command his skin to be pluckt off, and to be nailed to the Tribunall, and put Olanes his son to be set on his Fathers Throne, that both he and all other Judges might ever after be afraid to be unrighte­ous Judges. Surely Rome was much infected, that Alex­ander was forced according to his Sur-name, to be Severus, Lamprid. in Sever. to smother Taurinus a corrupt Judge with smoak, comman­ding the Praeco to cry, Fumo pereat, qui fumum vendidit.

But our histories afford us too too many instances of the [Page 17] bribery, injustice, partiality of Judges. I shall read their charge in the words of the Author, Britannia habet Judices Gild. de excid. Brit. orth. pag. 1010. protegentes, &c. Britain hath Judges protecting (but to wit) protecting the guilty, robbers, adulterers, swearers, for­swearers. I am loath ulcus refricare, else I could easily prove, that one of the greatest causes of our late miseries, was the corruption of our Judges. But dis-gratias a Writ of ease is issued out against such Judges.

4. Lawyers, how few of them that truly plead the cau­ses of their Clients without fraud or falshood: How few of them do (as Pericles did to his gods) pray to the Lord to set a watch before their mouth, and to keep the door of their lips. How do they make the Law (which is the Wall to fence off the people propriety) a broken, bowing, bending Wall, sometime to this side, sometime to that, to this sense and that sense, as it will at that time best fit their turns; How few but make

Evill, good; and good, evill; make darkness light, and light Isai. 5. 2. darkness. How few but parget over rotten causes with the made mortar of the Law, whereby they appear white and sound. I have often admired why the Lawyer in behalf of his fraternity, took distaste at our Saviours reproving the Scribes and Pharisees for being graves, that which appears not, and the men that walk over them are not aware of them; and all that satisfies me is, that his conscience flew in his face, and accused him that he and they were those graves, that with flourish't words, as with grasse, did cover rotten and stinking carcasses and Causes, of which Juries were not aware: they care not what cause they plead in, nor who the Client is they plead for, nor who the party they Acts 24. 12. plead against. Aperi bursam, & ego aperiam buccam. If the client will open his purse mouth wide for his Lawyer, his Lawyer wil open his mouth wide for his Client; and so make good that sad and strange saying of that famous Lawyer Nevessan, He that will not venture his body, will [Page 18] never be valiant; and he that will not venture his soul will never be wealthy.

5. Souldiers, how degenerated are they from the first Army of believers that was raised as we read of in the Scripture, Gen. 14. 14. Abraham Captain General of all those forces that rescued Lot. Where take notice of two particulars.

1. The Generall doth not detain, nor suffer to be detai­ned any of Lots, or of the King of Sodoms goods: It's a Mar­tiall law made since Abrahams time, that goods of their own party taken by the enemy, and retaken by their own forces, should lose their propriety. See v. 16.

2. He doth not plead nor pretend an absolute conquest, he would have smiled at such a Riddle, yea hist at such a para­dox, that those who went out with him in their persons, or staid at home, and sent to him their purses, and sent up to heaven for him their prayers, should be accounted a con­quered nation. Caesar wished he had such Souldiers as were in Alexanders dayes; we may say, oh that we had such Souldiers as were in Abrahams dayes. But we find the Poet a Prophet,

Luke 3. 14. When the Souldiers had some desire to know of John Baptist, what to do that they might be saved, he tells them, that they must do violence to no man, neither accuse any falsly, and be content with their wages. How are these Rules inverted by most Souldiers? they offer vio­lence to every man, acccuse any man falsly, are not con­tent with their pay, but will have plunder and free quarter into the bargain. How hard a matter would it be to answer one that should ask this question, Cui bono do Souldiers serve? I know some will be ready to answer, to fight the Lords battails, to withstand forraign invasions, to subdue intestine rebellions, and to preserve Princes in their Royalties, Parliaments in their Priviledges, and peo­ple in their Liberties. I cannot deny but that they may do [Page 19] such things, and must do, or else cannot be able to justifie the lawfulness of their calling. Yet for the most part, they serve for nothing else but to maintaine Princes in their Ty­ranny and oppression, Parliaments in feare and subjection, people in vassalage and slavery. I read of Xerxes, that view­ing almost an innumerable Army of men, fell on weeping, saying, Where will all these men be within an hundred yeares? If he thought that for his sake (or rather sin) they should be in hell, it might well make him weepe.

6. Rich men: How few of them that are rich towards God, Luk. 12. 21. Rich in faith, James 2. 5. Rich in good works, 1 Tim. 6. 18.

Their plenty in temporalls, and poverty in spiritualls. Riches for the most part are not ladders to lift mens souls to heaven, but to let them downe to hell: Riches to most men are as wind and quill to bladders, puff them and swell them with prophaneness; they make gold their God, and worship that in the stamp, which they abhor to do in the statue. These are such as the Apostle could not mention with dry eyes, Phil. 3. 18, 19. Their minds are so taken up with earth, as they have no leisure (nor love) to looke after heaven. As the Duke d' Alva told H. 4. of France, asking him whither he had observed the late great Ecclipse: they are so taken up with minding their Hawks and hounds, and worse employments, that they have no time to mind God, Christ, grace, poore, nor their own immortall soules. See an instance in that rich man, Luk. 16. 19. Here is mind­ing back and belly, no praying, reading, singing, or relei­ving Lazarus, &c. Oh that all rich men would but seri­ously weigh two places of Scripture, they are able to make their hearts tremble; Math. 19. 23, 24. Then said Jesus unto his Disciples, verily I say unto you, that a rich man shall hardly enter into the kingdome of heaven. And again I say unto you, It is easier for a Camel to goe thorow the eye of a nee­dle, then for a rich man to enter into the kingdome of God. [Page 20] Philip was wont to say, An Asse laden with gold would enter any City-gates; I say, not enter the City-gates of hea­ven. Luk 6. 14. Woe unto you that are rich, for you have received your consolation. Rich men usually have their hea­ven on earth. Consolation here, and desolation here­after. Luk. 16. 25.

7. The ordinary and Common sort of people, bond and Praeter paucis­simos quosdam qui mala fugi­unt, quid est a­liud penè caetus Christi norum, quàm sentina vitiorum. free, as in the Text; who live more like Bruits then men, Cretians then Christians. We may say of most of them as Plato said of the Argentines, they live as if they should ne­ver dye, and come to judgement for all their oathes, whore­domes, cosenages, &c.

They call and count judgement a bug-beare to scare chil­dren; They have made a Covenant with death, and with hell are they at agreement, Isa. 28. 15. Tell them of an Assize on earth, wherein they are much concerned, either for land or life, they like the Devills believe and tremble, James 2. 19. But tell them of an Assize in the aire, wherein they are most concern'd for their eternall life, they little believe it, and less tremble at it. David in (Psal. 14. 1, 2, 3. The fool hath said in his heart, There is no God: they are corrupt, they have done abominable works; there is none that doth good. The Lord looked downe from heaven upon the children of men, to see if there were any that did understand and seeke God. They are all gone aside, they are all together become filthy, there is none that doth good, no not one.) And Paul (Rom. 3. 13, 14, 15, 16, 17, 18. Their throat is an open sepulchre, with their tongues they have used deceit, the poyson of Asps is under their lips, whose mouth is full of cursing and bitterness; Their feet are swift to shed blood; Destruction and misery are in their wayes; And the way of peace have they not known; There is no feare of God before their eyes.) joyned together, give a most exact description of such persons as these are. It is as true of our time, as true in the time.

I may partly English it in our Singing Psalms.

Luk. 13. 24. Strive to enter into the strait gate: most are so far from striving to get into heaven, that they strive to get into hell; they ride post to get thither first, for feare there should be no roome for them in hell, the only place of honour and happiness in their opinion. Alas! whose faces blush not, eyes weep not, hearts bleed not (if any sparks of good in them) to see the most of poor people like the coun­try about Eugubium, Quo magis aliena divitijs, eò magis ex­uberat vitijs; the more poore, the more profane; the more barren, the more base. If they, John 7. 49. did condemne the rabble to be accursed, because they did not know the Law; then may we safely mistrust them, that neither know the Law, nor believe or obey the Gospel.

Inform. 3. The reason why godly men and Ministers are so much discontented, yea 2 Cor. 5. 13. [...]. insanimus. Beza. mad; when they see any injury or indignity offered to the person, offices, government of the Lord Jesus Christ. Oh how (say they) shall we be able to look the Lord Jesus Christ in the face, when he comes as a Judge, if we suffer or endure it. For Christ to have just oc­casion to say to any of them, as Absolom to Hushai about 2 Sam. 16. 17. David; Is this thy kindness to thy Friend?) would be a tor­ment as bad as hell; and therefore they cannot beare the [Page 22] least wrong to Christ. Servetus condemned Zwinglius for harshness and rashness; but Zwinglius answered; In alijs Epist. ad Ser­vet. mansuetus ero, in blasphemijs in Christum non ita. Injuriam con­tra me patienter [...]ult, contra Christum ferre non potui. I can beare any wrong done to my selfe, but against Christ I am not able, saith Jerome. Inv [...]niar sane superbus, modo impij sidentij no [...] arguar, dum dominus patitur. Luth. Epist. ad Staup. Let me be accounted proud and passionate, so I be not found guilty of sinfull silonce, when the cause of Christ suffers. Luther. Sometimes to be dumb in Christs cause, is as bad, as at sometimes to deny Christs cause, yea indeed dumbness is deniall; and they know what sad consequences will follow thereupon, Matth. 10. 33.

Inform. 4. It renders the reason why the godly so little weigh and value the judgements of men, because tbey eye the judgement of Christ. What cares Joseph, though he be accounted incontinent; Naboth a blasphemer; Job an hypo­crite; Michaiah the troubler of Israel; Paul a pestilent fellow; Luther the Trumpeter of rebellion: they (and all other believers) doe say in Pauls words; With us it is a ve­ry Jusii non hu­mana judicia sed aeterm ju­dicis examen aspiciunt, et i­deo cum Paulo derogantium verba despici­unt. Ans. Acts & Mon. small thing, that we should be judged of mans judgement, he that judgeth us is the Lord, 1 Cor. 4. 3, 4. They well know how erroneous the men of the world are in their judgement, they call white, blacke, and account cyphers figures, and figures cyphers. Thou art an hereticke, said Woodrosse the Sheriffe to M ^r Rogers the Protomartyr in Q. Maries dayes, That shall be knowne (said he) at the day of Judgement. Rom. 2. 2. We know Gods judgement is ac­cording to truth,

Inform. 5. What good ground all persons have to get into favour with Jesus Christ, who is to sit Judge upon the life and death of their bodies and soules for all eternity. Pro. 29. 26. Many seeke the Rulers favour: how do men desire to ingratiate themselves into the favour of the Judge, though but of Nisi prius, if they have but an action of the case to try, what suings, sollicitations, presents? how much more to this Judge, who when he hath killed the body, is able to cast soule and body into hell-fire, Matth. 10. 28.

Inform. 6. How to demeane our selves under all wrongs, either nationall from publique Magistrates, or particular from private persons, patiently waite upon this righteous [Page 23] Judge. Eccles. 5. 8. If thou seest the oppression of the poore, and violent perverting of judgement in a Province, marvell not (murmure not) at the matter; For he that is higher than the highest regardeth; yea so regardeth, that he will right and revenge all thy unjust and injurious sentences. James 5. 6, 7. You have condemned and killed the just, and he doth not resist you, be patient therefore brethren untill the coming of the Lord. Oh remember John Husse, Jerome of Prague, with many other, sufferers and sustainers of inju­ries and indignities, who did not appellare Caesarem, but Christum.

Inform. 7. It shewes us how greatly and greivously they offend, who ascend Christs judgement-seate, arraigne men at their barre, passe sentence of death on all those that are not of their way, opinion, party, side, judgement; many judge themselves the greatest Christians, because they are the greatest Criticks to judge others. I shall endeavour to cleere this, that he or she that is the greatest censurer, is ever the greatest sinner, the more criticall, ever the more hypo­criticall.

1. The rash judging of thy mouth is a trumpet to pro­claime the reall jugling of thy minde. Marke 14. 70 Thou art a Galilaan, thy speech agreeth thereto: Stinking breaths argue rotten lungs, and rash judging rotten hearts. Matth. 12. 34. Out of the abundance of the heart the mouth speaketh. Such water as is in the pipe, such is in the spring; the mettall of the bell is knowne by the clapper.

2. Christ calls thee, and the Scripture accounts thee an hypocrite.

1. Christ calls thee so; Thou hypocrite, plucke first the Matth. 7 5. beame out of thine owne eye; he that sees strawes in other mens eyes, and hath beames in his owne, is an hypocrite; he that sayes and sees all things are yellow in others, it is sure his owne eyes are troubled with the jaundise.

2. The Scripture accounts thee so; James 1. 26. If any man among you seeme to be religious, and bridleth not his tongue, but deceiveth his own heart, this mans religion is vaine; that religion which layes and leaves the reines loose to the tongue, to slander men for their present state, and to cen­sure them for their finall, it is but a videtur quod sic, a dissem­bling counterfeite religion, for so [...] properly signi­fies. Prov. 26. 23. Burning lips and a wicked heart, are like a potsheard covered with silver drosse. Os maledictum, cor malum. Luth. A censorious mouth and a corrupt minde are like a potsheard covered with silver drosse, which shew and shine faire to the eye, yet the one is but earth, and the other is but drosse. Burning lips of mens persons in hell shew their tongue is set on fire from the hell of their owne hearts, James 3. 6.

3. Thou art an impudent and audacious hypocrite, thou pretendest faire to Christ, and yet thou puttest him by his chaire, robbest him of his royalty; to be Judge of mens finall estate is Christs prerogative. The Pope is a notorious hypocrite, he pretends himselfe to be Christs Vicar, yet he thrusts Christ by all his royalties, he pardons sins, enjoynes penances, pilgrimages, dispences with Christs Injunctions, disposes of Kings and Kingdoms, and blasphemously affirms, Per me reges regnant. Qui judicat fratrem, tantum crimen clationis incurrit ut cui tribunal assu­mit, & ejus ju­dicium praeve­nit. Ans. What art thou but another usurping Pope, jostling Christ from his royall tribunall, and sets downe thy selfe, acting his part, and exercising his power, summoning and sentencing by thy Bulls, people to eternall death and destruction? Would it not be an impudent part for any private man to summon in the Country, to sit in the Judges place, to act his part, to passe sentence of death? much more is this.

4. Thou art an obstinate and obdurate hypocrite, thou perseverest in this sin against the cleere light of Scripture, charging and commanding to forbeare all such rash and ir­religious judging. Matth. 7. 1. Judge not. i. e. rashly or rigidly actions or persons for their finall state Bern. Noli esse alienae vitae temerarius judex. Rom. 14. 10. But why doest thou judge? and why doest thou set at naught thy brother? [Page 25] A chiding and checking Apostrophe in an Interrogation. 1 Cor. 4. 5. Let us judge nothing before the time: it is very dangerous to antidate and anticipate judgement.

5. Thou art a cruell and bloody hypocrite. Prov. 11. 9. A hypocrite with his mouth destroyeth his neighbour; it shews thy nature to be brutish and bloody to judge mens soules to eternall ruine and destruction, and to have no thoughts of pitty towards them. Didst thou ever see a Judge passe sentence upon a poore malefactor for the death of his body without teares or sorrow? how canst thou so readily and rejoycingly passe sentence on their soules? But to drive home this naile to the head and heart, the persons thou jud­gest, either are Elect or Reprobate.

1. Elect, wilt thou condemne them, whom God hath not, will not condemne. Rom. 8. 1. There is therefore now no condemnation to them that are in Christ Jesus: v. 34 Who is he that condemneth? The glove is cast downe by way of a challenge, and thou darest to take it up. Our Saviour when he saw no man condemned the woman in adultery, would John 8. 11. not condemne her. But now God hath not condemned his Elect, yet thou O vaine man wilt condemne them. Who art thou that judgest another? James 4. 12.

2. Reprobate persons, thou condemnest them before their time. 1 Cor. 4. 5. Let us judge nothing before the time. There is a time for every purpose under heaven, Eccles. 3. 1. Now to meddle with any thing before that time, as it is un­seasonable, so it is unsafe. Our Saviour would not torment the Devils before their time, and wilt thou condemne thine own flesh before its time; Oh grutch them not an inch of time, they are shortly to be tormented eternally in hell! Be not so cruell a hangman as to hasten a malefactor that is to suffer within an houre.

6. Thou shalt have the hypocrites portion; Hell is the hypocrites Fee simple. Matth. 24. 51. And appoint him his portion with hypocrites; Hypocrites are Free-holders of hell, others are but terants. Judas that grand hypocrite, Acts 1. 25. He went to his owne place. Christ will be as for­ward to send them to hell, as they have been forward to [Page 26] send others. Matth. 7. 2. With what judgement you judge, you shall be judged, and with what measure you mete, it shall be measured to you againe. My brethren, be not many Ma­sters, knowing that we shall receive the greater condemnation, James 3. 1. All that a man gets by such judgement is grea­ter judgement: thou provokest Christ (as Lot did the So­domites) to deale worse with thee then with them. Thus the Pharisees, those eminent hypocrites are threatned with greater condemnation, Math. 23. 14. God heats the Fur­nace of hell (as Nebuchadnezzar did his Furnace for the Dan. 3. 19. three Children) seven times hotter for hypocrites than for other sinners.

Inform. 8. See what little cause Saints have too much and too immoderately to lament the death and departure of their deare and neare relations, either by the flesh or spirit, they are not lost, but laid downe in a full and firme assu­rance of coming againe; this Judge will send his Writ of Habeas Corpus, to remove them from the prison of the grave. See how forcibly the Apostle presses this argument on the Thessalonians, 1 Ep. 4. 13. That they mourn not as those that have no hope. He renders the reason, v. 14. Those that sleepe in Jesus, will God bring with him. Every one that sleeps shall be awakened; the Curtaines of the grave shall be drawn, and every Lazarus shall come forth: then shall that Scripture be litterally true, Eph. 5. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give thee ligbt; Lumen gloriae.

2 Ʋse, Is of examination; To try our selves by this Touchstone, whether we are in the number of those that do believe this truth, That Christ shall shortly come to be a Judge. I shall propose four Questions to be resolved by your own hearts.

• 1. What interest have you in him?
• 2. What influence have you from him?
• 3. What affections beare you to him?
• 4. What preparations make you for him?

1. What interest have you in him? Hath a true and live­ly saith entituled you to, invested you with all his glorious [Page 27] benefits? Hath a surpassing love matcht and married you to his person▪ Doth faith make him your head? Doth love make him your husband? Can you not only say with Ignatius, our Love is crucified, but also our Love is Judge. Hear (the not triumphant) but triumphing Spouse, Cant. 6. 2. I am my beloveds, and my beloved is mine. Hast thou resigned up thy selfe to be his, and accepted him to be thine, and that by a matrimoniall Covenant? Doest thou love him as a husband, and not feare him as a Judge, then thou expectedst him to come as a Judge?

2. What influence have you from him? Are you in­grafted branches in that Vine, which suck all their sap, John 15. 4, 5. strength, sweetness from it, whereby you bring forth all those delightfull fruits of prayer, fasting, hearing, medita­tion, conference? doe you doe all in the name of Christ? Col. 3. 19. Are you perswaded you can do all things through Christ? Phil. 4. 13.

3. What affections do you beare to him?

• 1. To his person.
• 2. To his people.
• 3. To his appearing.

1. To his person; Is his person the feate and centre of thy affection? the height and heaven of thy love? Canst thou really and experimentally use the Spouses sweet Peri­phrasis, as being ravished with his person, Cant. 3. 1, 2, 3, 4. Four times in four verses, Thou whom my soule loveth. Is Christ all the love of thy soule? hath he the love of all thy soul? do all the parts and powers of thy soul meet (as the beames of the Sun in a burning Glasse) in the person of Christ? Then is thy love pure and pretious love; such as is in those believers who shall admire the glorious coming of Christ as a Judge, 2 Thess. 1. 10.

2. To his people; have the Saints the chiefe roome in thy heart and house? as they had with Ingo King of the Draves, who placed his Peeres in his hall, but believers in his parlour, because they were to be Peeres with him in a better Kingdome. 1 John 4. 17. Herein is love made perfect with us, that we may have boldnes in the day of judgement. [Page 28] Those that truly love their brethren, shall not only dwell in God here, but also dwell with God hereafter; Cotton in loc: for the words are nothing else but an argument deduced from v. 12. on which these words have their dependance.

3. To his appearing.

1. Doest thou love it? are the thoughts thereof delight­full? would the sight thereof be joyfull? 2 Tim. 4. 8. Ʋnto them that love his appearing: the day of judgement will be a day of coronation to all them that love his appearing.

2. Doest thou look for it, expecting and waiting for it? as the Indians do for the Sunnes rising in the morning, Tit. 2. 13. Looking for that blessed hope and glorious appea­ring of the great God and our Saviour Jesus Christ.

3. Doest thou labour for it? by prayer hastning the com­ing of the day of God. 2 Pet. 3. 12. Primitive Christians hindred this day by their prayers pro mora judicij; but you hasten it, and with the Church desire Christ to adde wings to bring him swifter. Rev. 22. 20. Come Lord Jesus, come quickly.

4. What preparations do you make for him? do you as the wise Virgins prepare your lamps with oyle? Matth. 25. 4. Do you get wedding garments against the Bridegroomes coming? Matth. 22. 11. Are you as his Spouse ready, decked and adorned in fine linnen, cleane and white, the righteousnes of the Saints? Rev. 19. 7, 8. Surely those that prepare themselves to entertaine Christ as a husband, doe beleeve he shall come to be a Judge; because they desire to be under Covert-barre, to be defended against all actions and endictments of that Informer the Devill. That though he should punish them as he is their Judge; yet he may spare them as he is their husband.

3 Ʋse. Of terror, Blazing Aetna feares spectators; this burning Aetna feares auditors; this may be to all notori­ous sinners (as the thunder-clap was to Caligula) make them run their heads in a hole, or as the hand-writing was to Belshazzar, Dan. 5. 5, 6. Make you to change your countenance, trouble your thoughts, loosen the joynts of your loynes, and cause your knees to smite one against ano­ther, [Page 29] as if they were at cuffs. This may make you change your name to Magor-Missabib, feare round about; and your heart the land of Nod, the land of trembling. See if thine eyes be not dazeled, heare if thine eares be not deaf­ned with that dreadfull text, Psal. 9. 17. The wicked shall be turned into hell, and all the nations that forget God. Christ this Judge shall send and sentence all sinners to hell, that lake that burns with fire and brimstone. And though all sinners may tremble at this doctrine, yet some in an especiall manner, such as the Scripture hath nominated.

1. All Atheists that make a mocke and scoffe at this Judges coming. 2 Pet. 3. 3. There shall come in the last dayes scoffers, walking after their own lusts, and saying, Where is the promise of his coming? They that deride Christ coming, Christ shall deride them going.

2. All hypocrites, that make faire shewes and fine signes of sanctity and holiness, but are full of sin and wic­kedness, whited sepulchres, that appeare beautifull with­out, but are full of rotten bones and uncleanness within, these shall be sure to receive double damnation, Matth 23. 14. 27.

3. All apostates and backsliders, who followed their Admirall in a calme, but forsooke him in a storme. Christ shall have no pleasure in them, but punishment for them, even to perdition, Heb. 10. 38, 39.

4. All seducers and deceivers, who bring in damnable heresies, and deny the Lord that bought them, shall have swift and severe destruction, 2 Pet. 2. 1.

5. All adulterers and adulteresses, who defile the Tem­ple of the holy Ghost, breake the holy Covenant, prophane that sacred state of marriage, who walke after the flesh, in the lusts of uncleanness, shall cheifely be punished by Christ, 2 Pet. 2. 9, 10. Whoremongers and adulterers God will judge, Heb. 13. 4.

6. All covetous and cruell Cormorants, that want bowels of charity and compassion to the needy and necessitous; all rich and riotous Dives's, whose dogs have more pitty on Lazarus's than they have, shall have judgement without mercy, James 2. 13.

[Page 30] 7. All rash and rigid censurers, who condemne others to hell, shall be by Christ condemned to hell themselves, Rom. 2. 1, 2, 3, 4.

8. All unrighteous Judges, who are guilty of bribery, injustice, oppression, partiality, delaying the cause of the poore in the Courts of judicature, shall finde Christ a se­vere Judge to them, Eccles. 3. 16, 17.

9. All troublers and disturbers of the peace and prospe­rity of the godly, 2 Thess. 1, 6, 7.

10. All disobeyers of the Gospel of Jesus Christ, 2 Thes. 1. 8, 9.

11. All non-lovers of Jesus Christ, who are reserved on purpose for Christs coming, 1 Cor. 16. 22.

12. All enemies and opposers to the glorious govern­ment and reigne of Jesus Christ, whose execution Christ will stand and see, Luk. 19. 27.

There are four things which may amaze and astonish all prophane sinners.

1 Cons: Who is this Judge?

• 1. In respect of himselfe.
• 2. In reference to your selves.

1. In respect of himselfe; he hath the person of a man, but he hath the power of a God; he is mantled with Ma­jesty, guarded with Angels, enraged with anger, enabled to bring all prophane wretches to a publique tryall for all your acts of high treason against the crowne and dignity of heaven; in a word, one into whose hands it is [...] ▪ to fall into, Heb. 10. 31.

2. In reference to your selves; he is one whose proffers you have rejected, whose commandments you have dis­obeyed, Gospel disgraced, Spirit grieved, Ordinances neg­lected, Government contemned, person slighted, blood de­spised, preferring Barabbas before him, a sordid sin before thy sweetest Saviour. Nemo est qui id non aegre ferat, si quem interfecit, eum habeat sibi judicem, Roll. in Rom. A ter­rified Judge, will be a terrible Judge.

2 Cons. What shall be brought to light and sight by this Judge? all your sins, not only your open and knowne [Page 31] transgressions, your drunkenness, whoredome, swearing, cursing, lying, but also all your secret sins, your privy prancks, secret plottings, underboard-dealings, putrid hy­pocrisics, Christ will ranke all your sins in battalia against you, Psal. 50. Psal. 21. How dreadfull will the sight of sin be to you? 1 Kings 17. 18. Oh how it terrified the Wo­man, the Prophets coming to call her sins to remembrance! much more will Christs coming to call you for your sins to tryall, astonish and amaze you.

3. Consider the sentence this Judge shall pronounce a­gainst you, Matth 25. 41. Depart from me you cursed in­to everlasting fire, prepared for the Devill and his Angels! In this sentence every word hath its weight of woe; you are charged to depart from Christ, what pleasure shall you not loose? you are condemned to fire, what punishment shall you not feele? it is impossible for you to conceive, or for me to expresse, what punishment it is for you to be in everlasting fire with the Devil and his Angels?

4. Consider the eternity of your duration in this woe and misery, your soul shall be filled with finall despaire; there never will be any valley of Achor for the doore of hope, but thou must lye and live in those flames to all eter­nity. This cuts and kils a mans heart, that his misery will last as long as his life. Si addas eternitatem alicui malo, erit infinite malum. Drexel: Oh how much more may the e­ternity of infinite torment terrifie you!

4 Ʋse. Exhort. To perswade Gods people, so to live as to shew they believe this truth; it is the vaine glory of some, that they are mercy-proofe, sword-proofe, Sermon-proofe; it will be your honour and happiness, so to live as you may be judgement-proofe: what a glory will it be for you in such wicked and wretched times as these are, to be Noahs, Lots, Joshuahs, Calebs? I dare boldly say, that Religion was never more owned and honoured in England by the publique Magistrate, both in precept and practice, and yet I must say, never was there more prophaneness, vileness, wickedness, then now is in the Land; not only swarmes (as ever) with drunkards, swearers, slanderers, [Page 32] murtherers, whoremongers, &c. but also with such un­heard▪ of sinners, who have taken the highest degrees, and have commenced, Ranters, Hectors, Trappans, and words of Art, that all the Logicke I have, cannot helpe me to un­derstand; so farre as I can conceive, they are such as chal­lenge God, defie Christ, deny Scripture, scoffe heaven, de­ride hell. Now what an honour will this be for you to be heavenly tapers, burning in the damps of sin, starres shining in the dark night of prophanness, to be like the river Ari­thusa, to run through the brackish Ocean, and yet to retaine your sweetness and freshness. Laus tribuenda Muraenae, and if Cicero commended Muraena, that he had lived chastly in incontinent Asia; how much more will Christ commend you for living purely and piously in a prophane world. Inter malos bonum esse, est immensae bonitatis. Greg. in Job 1. 1. To be bad in any times is a sin, to be bad in good times is a shame, to be good in good times is no praise, to be good in bad times is a glory.

Ʋse 5. To direct you to some means whereby you may be able to stand before this Judge in judgement.

1. Repent for all your sins. Acts 3. 19. Repent you there­fore and be converted, that your sins may he blotted out when the times of refreshing shall come from the presence of the Lord. Those mens sins shall never be sealed up in Gods bag, whose repenting teares have been put up into his bottle. If one teare of Alexanders Mother would wipe away all her faults, then much more, will penitent tears, all the failings of Christs Saints.

2. Get you garments made of the wooll, and dyed with blood of the Lamb of God, be sure to appeare in your Pon­tificalibus on that day: you are then to be Judges, bring your scarlet robes along with you, Matth. 22. 11.

3. Daily arraigne your soules at the barre of your own conscience, passe sentence of death and damnation on your selves. 1 Cor. 11. 31. If we judge our selves, we shall not be judged. Those that judge themselves in their own private Sessions, shall not be judged by Christ in his publique As­sizes. Amat deus seipsos judicantes, non judicare. Aug. [Page 33] Christ loves to judge them that judge others rashly, but not those that judge themselves religiously. The Patriarch of Alexandria asked the Hermite how he spent his life, who answered, Indesinenter culpando & judicando meipsum; who replyed, This is the only way to life and salvation.

4. Make Blastus the Kings Chamberlaine your friend; keep good correspondency with your own consciences, do you what God said to Abraham about Sarah, Listen to it, whatsoever it sayes to thee. Maxima est vis conscientiae in utram (que) partem. Cicero. 1 John 3. 20, 21. If our heart condemne us, God is greater then our heart; and knoweth all things, if our heart condemne us not, then have we confidence towards God Conscience is Custos Rotulorum, who shall produce and preferre all the bils of indictment against sinners, and read all the pardons signed and sealed by the blood of Christ to Saints.

5. Get bowels of mercy to the afflicted members of Je­sus Christ. Matth 25. 31. I was an hungry, and you gave me meate, &c. (Christ releived in his members.) Come you blessed of my Father, inherite the Kingdome prepared for you from the foundation of the world. Non habebit guttam, qui non dedit micam. Aug. As he shall not have a drop that gave not a crumb, so he shall have an Ocean that gave a drop.

6. Live in print; keep the copy of your lives free from blots and blurs, that the characters thereof may be read by all. Tit. 2. 11, 12, 13. The grace of God that hath appeared to us, teaches us to deny ungodliness, and worldly lusts, and to live soberly, righteously, and godly in this present world, look­ing for that blessed hope and glorious appearing of our Saviour Jesus Christ. Let righteousness and religion, holiness and honesty, which God hath united together in his Word, appeare together in your workes; live and lead Evangeli­call, yea Angelicall lives. 1 John. 3. 3. As having hope cau­ses us to purifie our selves for that day, so purifying our selves, causes us to have hope in that day.

7. Let the meditation of this rigid and righteous Judge be fixed in your hearts before every action; this will won­derfully [Page 34] perswade you to be prepared for this Judge and Nihil est quod magis proficiat ad vitam bone­stam, quàm ut credamus eum judicem futu­rum, quem & occulta non sal­lunt, & inde­cora offendunt & honesta de­lectant. Amb. lib. de Offic. Judgement. It makes the young man to rejoyce moderate­ly in his youth, Eccles. 11. 9. It makes the Minister serious and sedulous in his ministry, 2 Cor. 5. 11, 13, 14. It makes the Magistrate diligent in his place, as it did the Emperour Constantine, Euseb. lib. 4. cap. 29. Yea it hath an influence on all. M. Perkins reports of a gratious Gentlewoman, much sollicited to be a strumpet by an importunate suitor, who promised her to do any thing for her sake, she desired him to put his hand into the fire, and hold it there a quarter of an houre, to whom he replyed, oh! that is an unreasonable request; to whom she retorted, how much more unreaso­nable is your request, that would have me to satisfie your lust to burne in hell fire to all eternity. Holcot reports of two Souldiers coming to the valley of Jehosaphat in Judaea, that said one to the other, this is the place where the geue­rall judgement shall be, therefore I will take up, said one of them, my place before hand, and so taking up a stone, sate downe upon it; but before he arose such trembling seazed upon him, that he remembred the day of Judgement unto his dying day. So that we see thoughts of judgement have been advantageous to all sorts of persons; and I am sure they would be a [...], to heale all diseases & distem­pers. If we Ministers would read every morning a Chapter in this booke of Judgement, and write it downe in the common place booke of our consciences, with the pen and inke of meditation and prayer, it would keepe us from lazi­ness in our places, and lewdness in our practises. If you Souldiers would anoint your swords with the sword-salve of judgement, it would heale all the wounds in your consci­ences, and keepe you from wounds for ever. If you Ladies would dress your selves every morning in the glasse of judgement, it would cure your black pimples, and cover your naked brests, those two famous Ensignes of strum­pets. If you Hectors with your Mad-dames, would per­fume your beds with the muske of Judgement, it would cure you of, and keep you from the Noli me tangere. If you drunkards would spice your morning draughts with the [Page 35] Nutmeg of judgement: it would keep you from reeling and spuing all that day. In a word, if all would seriously thinke of being judged by the law of liberty, it would make them so to speake, and so to doe, as they might hold up their heads in that time, James 2. 12.

Ʋse 6. Of consolation to all the friends and favourites of Jesus Christ: out of the Lyon of the Tribe of Judah com­eth better and sweeter honey, then out of Sampsons Lyon; Judges 14. 8. come pretious soules, here you may satiate (you cannot sur­fet) your selves. When this Judge comes, then is the time for you to lift up your heads, Luke 21. 28. Then is your time of refreshing from the presence of the Lord, Acts 3. 19. Then is your marriage day, Rev. 19 7. Then is your Coronation day, 2 Tim. 4. 8.

There are four things that are brests of comfort and con­solation to you.

1. The neare and deare relations between you and the Judge; he that is Judge on the Bench, was your Advocate at the barre, your friend at the board, your husband in the bed; it is he that suffered for your sakes, satisfied for your sins, interceded for your prayers, pleaded for your persons. What made the Apostle so peremptorily to aske that que­stion, Rom. 8. 34. Who is he that condemneth? it is Christ that dyed. Quomodo Christus cum damnabit, quem propria mors redemit. Amb. lib. de Jacob. cap. 6.

2. The shortness of the time; it will not be long before this Judge comes, though I dare not say with Alsted. in his Chronol: that 1657, should be the yeare, because the nu­merall letters are found in mundi conflagratio; nor yet with Napier that 1688 shal be the year, for those are Arcana coe­li; yet I may say with Bucanon, if 1600 yeares agoe were ultimum tempus, that then this is ultimum temporis. I may say with Tertullian, this is clausulum seculi: with Austin, Christ is in proximo: with Cyprian, he is supra caput; yea I may say of some here, as was said of Simeon, they shall not depart this life before they shall see the Lords Christ, Heb. 10. 37. For yet a little while, and he that shall come, will come, and will not tarry. The originall is very full and emphati­call, [Page 36] every word hath its weight, to shew not only the certainty, but especially the celerity of his coming:

[...], yet a little very little while. [...], who is on his way, [...] instabit, Paraeus. [...] Att: makes no delay: the summe is, he is on the wing, he comes post, he will be here before most are aware.

3. What this Judge brings with him, Rev. 22. 12. Be­hold I come quickly, and my reward is with me. Christ comes with his hands full of wages and rewards. 1 John 3. 2. We know when he shall appeare, we shall be like him, 2 Thes. 1. 10. He shall come to be glorified in all his Saints, and to be admired in all them that beleeve. Its not possible for me to expresse, nor you to conceive, what wages Christ brings with him: it is beyond rhetorick and reading. Coelum & Christus non patiuntur hyperbolen.

Yet I shall adventure to give you a tast of the fruit of the heavenly Canaan, which may suffice and satisfie you, un­till your blessed Josuah shall lead you into it.

I shall for method-sake divide these blessings, into bene­fits for the body, benefits for the soule, and benefits for both.

1. Benefits to the body. Which are of two sorts.

• 1. Privative.
• 2. Positive.

1. Privative; there shall be a releasing our bodies.

• 1. From all miseries.
• 2. From all necessities.
• 3. From all deformities.

1. From all miseries.

1. From penury and poverty, those dura tela; there shall be no beggar in that heavenly Israel.

2. From toile and labour, no

Redit agricolis labor actus in orbem.

As when night of death comes no man can worke, so when day of glory comes no man shall worke; all holy-dayes, [Page 37] heaven is nothing else but an eternall play day.

3. From the yoak of servitude and subjection, Politi­call, Oeconomicall, Ecclesiasticall: then will be the yeare of release, the universall Jubilee, then shall God be all in all. 1 Cor. 15. 28.

4. From persecution; no dogs nor devourers there; the dogs shall be cast into the kennell of hell, to hang and howle for ever.

5. From those three arrowes, of sword, plague, famine, Rev. 21. 1. No more Sea: this world is that Sea, these three the billowes which breake the bones of men, and backs of Kingdomes.

6. From all diseases and sicknesses, all pangs and paines, all Doctors and Physicians Recipes will be uselesse there, heaven's a probatum est against all maladies.

7. From death; no crying or dying there; in that Church no bell to toll the passing knell; in that City no bils of mortality printed.

2. From all necessities.

1. From food and sustenance, we shall not live with the Salamander in the fire, with the Camaeleon by the aire, but we shall live by the eye, Rev. 7. 16, 17.

2. From rayment, studying, marriage, &c. Matth. 22. 30. As the Angels of God.

3. From all deformities; no monsters, nor mishapes in heaven; that rectifies all.

2. Positive benefits to our bodies.

1. Our bodies shall be perfect and personable, without spot or blemish, better then if made of wax and alablaster, no need shall our Ladies have then of Peter and Paul, or black spots. Phil. 3. 21. Glorious bodies.

2. Immortall and incorruptible; heaven hath embalm­ing spices to keep our bodies for ever. Adam had (Ʋt scholastici) a posse non mori, a non posse non mori, a mori non posse; this last shall then be our condition.

3. Spirituall and transparent, like Venice glasses with water in them, which shew all the parts and proportions of the things in them. Corpora beatorum ita erint diaphana, [Page 38] ut oculis intuentium appareant venae, humores, viscera, ner­vi, ac tota omnium partium harmonia. Thom: in Add: q. 85. act. 1.

4. Active and agile, they shall sequi ad nutum animae, they shall move, though not in instanti, yet tempore imper­ceptibili.

5. Mighty and powerfull; Luther is perswaded that the bodies of the Saints shall be of that strength, that they shall be able to tosse the greatest mountaine like a ball.

2. Benefits for the soul; Si tanti vitrum, quanti mar­garita, if the Cabinet be thus rare, what shall be the jewel; surely Christ will not do as the Aegyptians, build stately Temples without, and have nothing but dogs and Crocodiles within.

1. The privative benefits that shall accrue to our soules are:

1. Freedome from sin, that great troubler of our spiri­tuall Israel, the bane and burthen of our soules; Hic prae­ceptum est ut non peccemus, ibi praemium est non posse pec­care. Aug: ad Bonif: lib. 7. cap. 7. tom. 7.

1. Our hearts, those bottomless Oceans of pollution and prophaness shall be emptied, we shall never be more troubled with hardness of heart, with straitness in duties, with hypocrisie in our actions, with unbeleife in the promi­ses; but our hearts shall be Camaerae regis, the Courts of God, and presence Chambers of Jesus Christ.

2. Our understandings shall be freed from mists and fogs of ignorance, those Israelites shall be delivered from E­gypt. Ignoramus shall never be acted more by them.

3. Our judgements shall be freed from errors, it shall be truly said of them, which is falsly said of Popes, they can­not erre.

4. Our wills shall be freed from all impurity, imperfecti­on, unability, unwillingness; heaven will make us all con­formists, the wheels of our wills shall sweetly and swiftly move about with the primum Mobile of Gods will.

5. Our memories shall be freed from oblivion; amongst all the rivers in Paradize, there shall be no amnis oblivionis; [Page 39] amongst all the Lawes of heaven, there shall be no [...]; all good things shall be so imprinted with indele­ble characters in our memories, that no aqua fortis shall be able to eat them out.

6. Our consciences shall be freed from all impurity and unquietness. Bernards fourfold conscience shall be abbre­viated into one; the bad and quiet, the bad and unquiet, the good and unquiet; into a good and quiet conscience, that which is not only the heaven upon earth, but also that heaven of heavens.

7. Our affections shall be freed from all distemper and disorder; they shall never more make our soules Bedlam­houses: those untamed horses shall not overthrow the Chariots; but those strings shall be so well tuned, that they shall make melodious musick.

2. Freedome from Sathan and his temptations, no De­vil shall ever stand at our eare or elbow, to inspire wicked motions, or to incite us to vaine actions, he shall never rub our temples with his Opium of poysonous suggestions. Rev. 12. 7, 8. He was once sued with an Ejectione firma out of heaven, he can never gaine possession againe.

3. From the feare of hell and damnation, you shall have an eternall acquittance and discharge given you under the hand of Jesus Christ.

4. From the feare of Gods displeasure, that inferni li­men; God will for ever lift up the light of his countenance upon you; nothing but smiles from God.

2. Positive mercies to your soules.

1. Your soules shall be filled with perfect knowledge, (scibilia in quantum scibilia) all the essences, and first qualities of things, which now are hidden from us, all the riddles in Scripture shall then be resolved, yea the whole Arke which now is dangerous to pry into, shall then be open'd, and we shall know all that is needfull and comfor­table for us to know about Gods councel of election and re­probation, the Trinity in Unity, the hypostatical union, &c. 1 Cor. 13. 12.

2. With perfect holiness and sanctity of our natures: [Page 40] happiness is nothing else but holiness compleated and crowned.

3. Enjoyments joyntly to soules and bodies.

1. We shall sit Judges upon them that have slurd and slanderd us, 1 Cor. 6. 2. The Saints shall judge the world. 1. Comparativè, Matth. 12. 41. 2. Interpretativè, they shall approve of the sentence, Psal. 119. 137. 3. Accessoriè, they shall sit on the bench with him, Matth. 19. 28.

2. You shall enjoy the company of Christ and Saints.

1. Christ; you shall obtaine that (which was Austin's desire) viz. to see Christ in the flesh, John 17. 24.

2. Saints; you shall see and know all the Saints from Adam to the last that entred into heaven, Heb. 12. 23.

3. All the treasures and pleasures of heaven, set forth and shadowed out to you from sundry similitudes and com­parisons, as crowne of life, power over nations, feasting, marrying, summ'd up in the joy of the Lord, Matth. 25. 23.

4. The presence and person of Almighty God, Matth. 5. 8. You shall see God, not only with a mental, but also with a corporal vision, which is the [...] of heaven and happiness.

5. The continuance and duration of all this happiness which is for ever, Psal. 16. 11. In thy presence is fulness of joy, at thy right hand are pleasures for evermore. 2 Cor. 4. 17. A more exceeding and eternall weight of glory. The words in the Original are so full, that we can scarcely ren­der them in English, so nigh as we can come, is, that if Aeternitate magis aeterna. Bez. in loc. there be an eternity more then eternal, this is it. As it adds much to the misery of the damned, that their torments are eternal, so it adds infinitely to the comfort of the Elect, that their joyes are eternal and everlasting.

And thus have I done with my Text in general, to come to the occasion of this Assembly in particular.

1. To you much honoured Lords; It is the honour of To the Judges. this people, that Judges of such integrity and ability, should come this Circuit. It is the happiness of the Preacher to [Page 41] have such Judges eares and hearts to speake to, that have alwayes been observed for their devotion and piety; in their

• attention to
• retention of

the Word; which emboldens me to spread these four Petitions hum­bly before your Honours.

1. When you are in the place of temporal, thinke often on eternal judgement; let your heart be the true Philoso­phers stone, which turns all these earthly matters and met­tals into golden meditations, such thoughts will warne and warme your hearts, quicken and carry on your spirits in your weighty affaires, comfortably and couragiously.

2. Execute temporal, as this Judge will execute eternal judgement; Fiat justitia ruat mundus, give me leave thus to English it, so execute judgement as if the world were now a ruining, that so spectators may learne alphabetum judicij extremi, as Luther phrases it.

3. Maintaine the honour of that Potentate from whom you have your Commission. Prov. 8. 16. By me Princes rule, and Nobles, even all the Judges of the earth. Let your lips speake, plead, pronounce, sentence, even to death for Christ, if the offence demerit it▪ If any should be brought before you for saying the Protector were a Reader, judge whether here be any thing spoken against the Lord Pro­tector, as some obtrectators have falsly ac­cused mee, whose unjust calumny did occasion the printing this Sermon. Hi mala de dulci flore venena legunt. traytor, a ty­rant, an usurper, would you not severely punish him, and that very justly?

If any shall be brought before you for calling Christ a bastard, impostor, no God, a cursed Coppin was then to be try­ed for such like blasphe­mies. go are at the left hand, and many such like, which I tremble to name, least Christ should strike me dead for repeating such blasphemies. Let Christ, who is your Lord Protector now, and shall be your Judge one day, finde as much favour from you; stand you as much for Christ now you judge, as you would have Christ stand for you when he is your Judge: you must shortly come to your verse;

As your grey-hairs are ornaments to you as you are Jud­ges; Judge Aske dyed before the next Assize. so they are warnings to you as you are men, Psal. 82. 8.

4. Countenance and encourage the painfull and faithfull Ministry, be to them as the Oke to the Ivy, support them by your power, that they may shade and shelter you by their prayers.

I have three things to press upon your Honours to this end.

1. The neare relation between Magistrate and Minister Primum in u­noquo (que) genere est mensura caeterorum. at first; Exod. 4. 14. Is not Aaron the Levite thy brother? And God commands fraternall care and correspondency. v. 16. He shall be to thee in stead of a mouth, and thou shalt be to him in stead of God. Though you are the elder bre­thren, and carry away the honour and inheritance, and we only have an annuity for terme and time of life, yet we are your brethren;

2. Your deare concernments, I may say of your lives and livelihoods (as Judah said of Jacobs Benjamin, Gen. 44. 30.) are bound up in the lives and liberties of the Mini­sters. Magistracy and Ministry are to the body politicke (as the two legs are to the body natural) upon which Com­mon-weales stand, by which they goe; if one of these be broken, or cut off, the other must needs faile, and the whole body fall. Yea the blinde Sampsons for zeale lay hold on both these pillars, and pull them downe together.

3. The famous and flourishing state of that Nation where the Magistrate and Minister mutuall support one the other, the Magistrate by his person and power, the Minister by preaching and prayer: it is a more hopefull and happy Asterisme to a Land, than Castor and Pollux appearance to­gether is to the Sea. When more holy and happy dayes in Israel, then in Davids and Hezekiahs reignes? who encoura­ged the Seers, and listned to their voyce, though reproving [Page 43] for sin, and particularly, Thou art the man, 2 Sam. 1 [...] [...]7. When more flourishing times for Church and State, then in Constantines: and in England, then in Q. Elizabeths?

I shall conclude all with Jehosaphat his charge to his Jud­ges, 2 Chron 19. 6, 7. Take heed what you doe, for you judge not for man but for the Lord, who is with you in judgement; Wherefore now let the feare of the Lord be upon you, take heed and doe it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.

2. You worthy Patriots, the fixed Stars in the Orb of To the Justi­ces. this County, whose sweet and gratious influences, we the inferiour bodies have often received, and doe with all hum­ble thankfulness acknowledge, especially those three late ones.

1. The cleering the County of vagrants, the pest and shame of England.

2. The suppressing the multitude of Alchouses, those nurseries of vices and villanies, yea the very shops and Sy­nagogues of the Devill. Surely your actions (if Reverend and religious Mr. Bolton were living) would cause him to recant that saying of his in his Sermon before the Judges at Northampton, Anno 1630. that it was not so hard a work to win Dunkirke, as to get downe an Alchouse; Oh that Dunkirke, could now be so easily taken.

3. Your pressing the Acts and Statutes against the pro­phanation of the Lords day: I see you have found out that Law which Solon could never finde, viz. a Law to put all good Lawes into execution, you are truly [...], such as are living Lawes, and make the Lawes to live; you have put clappers into those bels which make musick in the ears of Gods people, but ring a dolefull knell to the hearts of the wicked. Worthy Sirs, Quo pede cepistis, goe on, and give me leave to adde my mite to your trea­sury.

1. Have a very vigilant eye over the inferiour officers; a fault in the first concoction, can hardly be rectified by the other digestions.

2. Be very impartiall in your justice, let that never be said of your justice;

You have heard of Rete Vulcanium, which caught great ones as well as meane ones: Oh when scarlet drunkards, and worshipfull swearers are brought before you; do not receive them with Your Servant Sir, nor dismisse them with such another Complement as their greatest punishment; but let it be said of your tribunal, what was said of L. Cas­sius Val: Max: lib. 3. cap. 7. Praetor of Rome, Scopulus reorum, a rock to break all proud and prophane waves and wayes. Oh remember the charge God gives you, Deut. 16. 19, 20. Thou shalt not wrest judgement, nor respect persons, neither take a gift, but justice, justice, shalt thou doe. Oh imitate that admirable pat­terne, Job 29. 12. & 18. Deliver the poore that cry, and the fatherless, and him that hath none to help him; cause the wid­dowes heart to sing for joy, put on righteousness, let it be your garment, let judgement be your robe and diadem, be eyes to the blind, and feet to the lame, fathers to the poore, and break the jawes of the wicked; make Kent as Villamont. lib. 3. cap. 4. of his voyages. Sardinall in Syria, of which it is reported, that no Turks, Saracens, Moores, can dwell, but dye before the years end. Oh let no common drunkards, prophane swearers, or de­boise wretches dwell here, but make them depart before the yeare end, that that scoffing Proverb of Kent and Chri­stendome may be out of date. For the Lords sake, sinners sake, yea your own soules sake, put to your helping hand: methinkes I see some dawnings of reformation againe, there was a glorious Sun shined in our Hemisphere some ten yeares agoe; but like Amos Sun it set at noone day; some rayes seeme to appeare againe, lay hold upon them, lest we be left in Cimmerian darkness, and it be said of Eng­land, that its worse with her in the end, then it was in the beginning.

3. You eloquent Tertullus's, whose tongues are like To the Law­yers. so many Orpheus his pipes to allure the Judges, Witnesses, Juries, auditors to you; remember you shall be cald from the barre to the tribunall, to give account to this Judge of [Page 45] all your pleadings before the Judges: take a dram of the powder of Judgement, and lay it upon your tongues every time before you plead, it will be a speciall preservative, to keep your tongues from blistering, and your consciences from festering.

4. You Witnesses and Jury men, anoint your lips with To the Jurors. the oyle of Judgement, it will cure you of and keep you from the stinking breath of false witness, or a false Verdict.

To close and conclude all: [...], Men of Athens, not by nation but by nature, you have itching eares after newes and novelties, and it hath been the course and cu­stome of Preachers to please you with such things, that you might applaud them with Hic est ille Demosthenes; but I bet­ter know the worth of yours and my soule, then to foole and flatter them so away. I have endeavoured so to preach this day (not only as King James said of a conscionable Chaplain of his) as if judgement were behind your backs, but as if it were before your faces, I should be glad so to defeat your soules. I have read of a famous cheat that was put upon a Bulgarian King that was a Heathen, by one Me­thodius a Painter, who was a Christian; he being desired to draw a rare peice of his art in this Princes Pallace, promised he would, and did accordingly; which when he had finished the King came in full fraight, with expectation to have seene his Hawkes flying, Hounds running, Forrests greene and flourishing, &c. But behold there was a hideous Map of the day of Judgement, heaven in its blacks, the earth on fire, the Sea in blood, men and women crying, Devils roar­ing, &c. Which did so apale and amaze him, that he pre­sently turned from a Pagan to a Christian.

You have come this day with expectation to hear a Ser­mon, garnished with streines of Rhetorick, adorned with the flourishes of the Fathers, crowded with invectives a­gainst the times, stuffed with scoffs and jeers of Sectaries and Anabaptists, the usuall stuffe of these Sermons; but unexpectedly you meet with a Sermon of Judgement, as lively drawne before your eyes, as if it were pensilled upon the wall with a beame of the Sun; Oh that it would amaze [Page 46] your hearts, affright your spirits, terrifie your consciences, that of prophane people you would become pious and holy; I should be glad with all my soule to put such a holy and happy cheat upon you, to cozen you with heaven in stead of hell. I have often admired at that place, 2 Cor. 12. 16. Be­ing crafty I caught you with guile: I have endeavoured af­ter some such cunning in catching your soules this day, and if I have failed of my purpose, yet I am satisfied. In magnis & voluisse sat est.