GODS STATUTE FOR GENERALL IVDGEMENT BY THE MAN CHRIST IESVS.
OPENED IN A SERMON AT THE Funerall of the most religious Lady, the Lady LVCIE IERVOICE, Sometime wife TO THE RIGHT WORSHIPFVLL SIR THOMAS IERVOICE AT Herriot. Aug. 26. 1641.
By JOHN BROKETT Minister of ELSFEILD.
God shall bring every work to Iudgement, with every secret thing whether it be good or evill.
LONDON, Printed by I. L. for Richard Thraule at the signe of the Crosse-Keyes, at the entrance into Pauls Church-yard. 1642.
TO THE RIGHT WORSHIPFVL SIR THOMAS IERVOICE my much honoured friend.
I Doe here present to you that Sermon, which the Lord enabled me to deliver at the funerall of your gracious Lady, now a glorified Saint in Heaven. Of right it belongs to you; for your desire, which the receipt of many favours obliged me to satisfie, brought it first to the Pulpit, now to the Presse. The consciousnesse of my insufficiencie in the Worke of the Ministerie, and of the weaknesse, and unworthinesse of this Sermon, so suddenly conceived, made me for a time most unwilling to expose it to the publike sight, and [Page]censure of this queasie, and distempered time. But your importunitie hath now drawn it from me, and you have it in the same forme, wherein it was deliverd, And though it be a plain discourse (according to my countrey course of Preaching) yet, as it did affect the Hearts, and Consciences of the Hearers, so I hope it will not be unpleasing, or unprofitable to the Readers. And may it, by the good blessing of God, affoord any comfort to your self, or any other truly fearing God, I have that, which I expect, and pray for. Sir, I am bold to inscribe it to your name, as a testimonie of my Gratitude for your undeserved respect to me; and a pledge of my true desire to further you in your journey towards Heaven, by commending this Sermon to your Meditation, this Saint to your Imitation. These, with all other means of grace the Lord so blesse to you, that you may be sanctified throughout; and I pray God your whole spirit, and soule, and bodie be preserved blamelesse unto the coming of our Lord Iesus Christ. And with this Prayer I end. resting
THE TESTIMONIE GIVEN TO THE WORSHIPFULL AND and most Religious Ladie, THE LADY LVCIE IERVOICE AT HER FVNERALL Aug. 26. 1641.
WE are here assembled by the good providence of Almightie God, to celebrate the Funerall of the right Worshipfull and most religious Lady, the Lady Lucie Iervoice. A dutie which Affection, Reason, and Religion doe impose upon us. These three Heraulds doe enjoyne us, justa persolvere, so to give the dead their due, that the memoriall of the just may be blessed, and their names may be had in everlasting remembrance.
Now to the right performance of Christian Funerals, two things have ever beene thought requisite.
1. That the bodies of the Saints be decently [Page 2]laid up in the darke chamber of the grave; ut molliter essa cubent, there to sleep in peace with their fathers, and to rest in hope of a joyfull, and glorious resurrection at the last day.
2. That we tender to the deceased such honour, as the qualitie of their persons deserved. For the graces, and vertues of the Saints must not be raked up with their bodies in dust, and ashes; but receive their deserved commendation to the due praise of the grace of God; then especially when the lives of the deceased may be set forth as examples, and patternes of vertue to the living.
And such I am sure, was the life, and death of this most gracious Ladie. She lived like a Saint; and she dyed like a Saint. Her life was full of grace; her latter end was full of peace.
We finde in Scripture many women much commended for some speciall vertues wherein they excelled. Sarah is commended for obedience. Abigail for wisdome. Mary for faith. Martha for hospitalitie. Anna for devotion. Dorcas for charitie. Eunice for the pious education of her sonne Timothie: but of this Ladie, whose dead body lyeth here before us, I may say without falshood, or flatterie, in the words of Lemuels mother. Many daughters have done vertuously, but thou excellest them all, Prov. 31.39.
Her vertues were many, more by many then I am able to relate to you. If I could, the whole time allotted for this exercise would faile me. And therefore like a man in hast, I will run over the garden of her life, and here, and there crop a flowre to make a Garland of praise to set upon her Hearse, [Page 3]and a spirituall pofie for every one of you. And when you have it, part not with it, carry it away in your bosomes with you, and it will perfume your words, and actions, and make you, as she was, a sweet smelling sacrifice to God.
1. Observe, and imitate her Pietie, which shined forth amongst us in the constant practice of a godly life. It may be said of Men, as Saint Paul doth of the creatures for meat, they are sanctified by the word and prayer.
These are the principall means the Lord hath sanctified, to sanctifie us. And to both these, this most pious Ladie did give diligent attendance, both privately, and publikely.
For her Private Devotion, she was a rare and most singular patterne for our imitation. For it was her constant course, both Winter and Summer to rise very early; from her Bed immediatly she repaired to her Closet; and there for a time she gave her self to devout prayer, and divine meditation: having offered up this sacrifice to God, then, like Salomons vertuous woman, she gave meat to her houshold, and a portion to her maidens.
Having ordered the affaires of her Familie, then she returned to her Closet againe, where for the most part she spent divers houres in praying, and reading the Scriptures, and other good bookes tending to godly instruction. Having thus trimmed up her soul, then she dressed her body, which done, she addressed her selfe to prayer againe with her whole Familie before dinner. And, if occasions did permit, she spent much of the afternoone in prayer, studie, and meditation; never neglecting [Page 4]to pray with her Family in the Evening; and, before she lay down to take her rest, her manner was in private prayer to recommend her selfe, and all belonging to her to Gods gracious protection. Thus this pious Ladie did dresse up her soul, like the lamp in the Tabernacle, every morning, and every evening with the sweet oyle Olive of pure Devotion.
Now touching her publike Devotion, in this she was most exemplarie. With David she rejoyced to goe to the house of the Lord. With Mary, she delighted to sit at the feet of Christ to heare him preaching to her in the Ministery of the word. Her behaviour in Gods house was so decent, so comely, and full of humble reverence; her Amen to the prayers of the Church, and all her answers appointed by the Liturgie were uttered so orderly, so audibly, so affectionately, and so zealously, that I must confesse I never observed in any more reverence, attention, and zeale in the publike service, and worship of God.
Another instance of her Pietie, was her love to the Ministers of God. She respected all for their callings sake; but did highly esteeme such as she observed to be faithfull in the worke of the Lord. An evident signe that she tooke much comfort, and tasted much sweetnesse in the water of Life, who so loved, and respected that Pipe, thorow which the Lord did conveigh the same into her.
Many other evidences of her Pietie, I might instance in. As her readinesse to offer, and entertaine holy Conference. Her delight in such as did excell in vertue. Her encouraging, and rewarding vertue [Page 5]in those that did belong to her. Her hatred of vice in her self, in those that were neere, and deere to her, and in all that did attend upon her. She opposed nothing so much as sinne. She was never offended with children, or servants, for any thing so much as for sin. She desired, and endeavoured nothing so much, as to serve God with her whole houshold. Now from these premises wee must needs inferre this Conclusion. That she was a most Pious Lady.
2. Observe, and Imitate her Wisdome. She was a Lady of excellent understanding. In Huswiferie, in Chirurgerie, in Physick, &c. But principally in matters of Religion, which concerned Gods worship, and mans salvation. She was wise to salvation. By continuall study and meditation, the word of God became so familiar to her, dwelt so plentifully in her, that she was able (as occasion was offered) to rehearse pertinent places of Scripture, and much of her ordinary language was in Scripture phrase.
3. Observe, and Imitate her Charitie. She loved the poore as the members of Christ, in word and deed, wishing well, and doing well to all, though enemies, who stood in need of her reliefe, and comfort. She was a Chirurgion to such as were hurt, and maymed. And oftentimes dressed with her owne hand such putrified soares, that some, who waited on her. did loath to looke upon. She was a Physician to the sicke, and diseased. And as her skill this way was more then ordinarie, so most ready, and willing she was to be at much charge, to bestow any paines to further their recovery. She was also Christs Almoner to the poore and needy. While she lived, never did any hungry belly goe from her doore unfed. As God [Page 6]had given plentifully to her, so she gave plentifully to God againe in the poore members of Christ: not only appointing food to be given them by the hands of servants, but like Salomons vertuous woman. She stretched forth her hand to the poore, and reached out both her hands to the needie, Prov. 31.20.
4. Observe, and Imitate her Humilitie. Though many things, whereof others be proud, were not wanting in her, as Birth, Riches, Reputation, excellent parts of Art, and Nature, yet she alwayes continued the Lords humble handmaid. Through humilitie she made her selfe equall to those that be of a low degree; and was even a companion of poore ones that feared the Lord. She despised the ornaments of vanitie, which other Ladies, and Gentlewomen too much delight in, and dote upon: Her outward habite did shew the inward modestie, lowlinesse, and humilitie of her minde. She was ever humble in the sight of her sins; never in sicknesse, or health flattering her selfe with any thing she had done; but ever condemning her selfe, and complaining of her owne sins, and unworthinesse.
Now this, which hath been said, is enough to prove her a most gracious Lady: But nothing so much as may be spoken in the praise of her. Me thinks I heare her sorrowfull husband praise her, saying, that to him she was a wise, humble, loving, loyall, and most obedient Wife. Me thinks I heare her children praise her, saying, that to them she was a most loving, tender, prudent, provident, and most pious Mother. Me thinks I heare her servants praise her, saying, that to them she was a most meeke, gentle, loving, and libetall Lady, a zealous reprover of their vices, but a [Page 7]bountifull rewarder of their true, and faithfull service. Me thinks I heare all, both men and women praise her, and saying, that she was the ornament of her sex, a great and light shining in a darke place.
Thus it pleased God to infuse into the heart of this Lady, a measure more then ordinary of heavenly Grace, which was not hid in her, as a light under a bushell; but it shined forth to all with whom she conversed; so that by the shining of her light, and the sight of her good works, others were provoked and directed to glorifie God our heavenly father.
And as the Course of her Life was religious, So the Conclusion of her life was most gracious; witnesse her most Saintlike behaviour in her last sicknesse, wherein these graces were visible to all about her.
1. Patience which was admirable. It pleased God to visit her with a long, and sometimes most sharpe, and painfull sicknesse, which most piously she acknowledged to be the Lords visitation, and apprehending the hand of the Lord in it, most patiently she submitted her selfe to the Lords heavenly will and pleasure, resting contented to live; but willing to die, yea so willing, that ever and anon shee was uttering Saint Pauls wish. I desire to be dissolved and to be with Christ Iesus. To her patience adde her
2. Repentance, which, I am confidently assured, was most sincere, and heartie, testified oft-times by most penitentiall confessions, and most fervent supplications for grace, and mercie. To her repentance adde her
3. Pietie. Wherein she profited much whilst she continued in the Schoole of affliction. Her sicknesse was to her as the waters of the flood were to the [Page 8]Arke of Noah; the longer it continued, the more it encreased, the higher it did beare up her thoughts, and desires towards heaven. Her whole time she spent in reading, or hearing of others reade to her; in praying by her selfe, or with others; in holy conference; in heavenly meditations; and ever and anon her soul was sending up some short, and sweet ejaculations, with such zeale, and fervencie of spirit, in words so full of divinitie, and devotion, with such elevation of hands, and eyes, that she afforded hereby much comfort, and benefit to all that did visit her, or attend upon her. Adde to these her
4. Faith. Which was firmely built upon the Rock Christ Jesus. Him she acknowledged to be her onely, and all-sufficient Redeemer; and stedfastly relyed upon his merits for salvation. And through him she made a sure peace with God, and gained a full assurance of salvation; as appeared by those words she spake to a deare friend, one Mistris Reynolds. O daughter he is come, he is come. To which she replying. Who is come Madam? she answered in words to this purpose. The Spirit of comfort is come, and hath testified to my spirit that Christ Jesus is mine, and that through him heaven shall be mine hereafter. And hereupon, like the blessed virgin, Her soul did magnifie the Lord, and her spirit rejoyced in God her Saviour.
One thing more I desire to acquaint you with, which in my judgement was most remarkable, an argument that her soul was Angelized in her body, and emparifed there before it could get out to heaven. It was this.
Upon the Sunday before her departure, towards [Page 9]the Evening of the day, her spirit fainted, and she fell into a swound (or it may be some heavenly rapture) in which for some space she continued; but breath being perceived to be in her, they who were about her did strive to revive her; and by Gods blessing upon the means used by her learned Physician, she not onely came to her selfe, but some reasonable strength, and vigour was added to her. And having first praised God, as her accustomed manner was upon every receipt of comfort from him, she desired that all her children might be brought to her, which done, like a most gracious Mother she blessed them all, saying. The God of Abraham, the God of Isaac, the God of Iacob blesse you, and bestow upon you, not greatnesse but goodnesse, not riches but righteousnesse, and the Graces of his holy Spirit, that every one of you may live in the feare of God, in the faith of Christ, in all dutie and obedience to your father, and true love to one another all the dayes of your life. These, and many other gracious Exhortations she uttered to her children. And having given a holy and heavenly farewell to them, she commanded that all her servants might come before her. And to every one of them she uttered gracious words. Exhorting them to live godly, righteously, and soberly, and warning them particularly, to beware of those sins which she had observed them to be most addicted to. And having made an end of blessing her children, and servants, and taught them how to live, she then in a most gracious manner prepared her selfe to die. Spending the time that remained behind in fervent prayer to God, to enable her to resist the assaults of the Divell, and to endure the pangs of death, and that [Page 10]would send her a blessed departure, and a mercifull admission of her soul into his heavenly Kingdome. At length feeling her self at the very gates of death, she desired a reverend Minister then with her, once againe to pray for her. His prayer being ended, and her life almost ended too, she thus commended her selfe to God. The Grace of our Lord Iesus Christ, the love of God, and the Communion of the Holy Ghost be with me to the end and in the end, Amen. And this prayer she repeated againe and againe, till her breath grew so short, that she was not able to repeat it any longer; and then she sealed up her prayer, and her life too with Amen. Ingeminating of it till her soul departed.
A heavenly Conclusion of a holy life. Sic mihi contingat vivere, sic (que) mori: God grant my life, and my and my latter end may be like to hers. And he perswade all your hearts to a gracious Imitation of her. And so leaving her in happinesse in Heaven, I desire you with feare, reverence, and attention to hearken to those instructions which by Gods assistance I shall deliver to you from the words of Saint Paul, written as you have heard, Act 17.31.
Because he hath appointed a day in the which he will judge the world in righteousnesse, by the Man whom he hath ordained, whereof he hath given assurance unto all men in that he hath raised him from the dead.
IT is most pious, and profitable counsell which the sonne of Sirach gives, Ecclesiasticus 7.36. Remember the last things, and thou shalt never doe amisse. These last thus commended to our remembrance, and meditation are foure.
- Death which is most certaine.
- Iudgement which is most strict.
- Hell which is most fearefull.
- Heaven which is most delightfull.
The daily meditation of these foure last things, the Wise man presumes will breed in every one of us a due care so to live, that we may be blessed in Death, and after death may escape the severitie of Judgement, the torments of Hell, and obtaine the unspeakable joyes and happinesse of Heaven.
Now this portion of Scripture which I have read unto you, containes in it the second of these four last things, namely, the day of Judgement. The serious meditation whereof is a powerfull means to provoke us to timely, and true repentance. Sure I am, Saint Paul thought it so; and therefore he useth no other argument to turne the superstitious Athenians from their Idolatry, and to perswade them, and all men every where to repent, but onely this.
Because he hath appointed a day in the which he will judge the world in righteousnesse, by the Man whom he hath ordained, whereof he hath given assurance to all men in that he hath raised him from the dead.
Which words being taken in the whole lump together may very fitly be called. Gods Statute for generall judgement by Christ the righteous Iudge.
More particularly they offer to our consideration, these sixe points.
1. The certaintie of the day of Judgement. [Because God hath appointed it] and what God hath decreed shall certainly be accomplished.
2. Who shall judge? [he will Iudge] which hath reference to God mentioned in the verse immediately fore-going.
3. Who shall be judged? [the world] which comprehends Angels in Heaven, Divels in Hell, Men, and unreasonable and Inanimate Creatures on earth.
4. How God will judge? [in righteousnesse] rewarding every man according to his works.
5. By whom God will judge? [by the man whom he hath ordained] that is by Jesus Christ. He is the Man ordained to be Judge of quick, and dead. Acts 10.42.
6. The warrant to assure us that Christ shall judge the world. [whereof he hath given assurance unto all men, in that he hath raised him from the dead.]
Thus within the narrow Compasse of this text we have a day for Judgement, a God to judge, a World to be judged, a righteous Sentence to be pronounced, Christ Jesus in Commission, and his Resurrection for our assurance. Of all which particulars in that order as I have ranked them, and as the Text offers them to our consideration.
1. The Certaintie of the Day of Judgement.
That there shall be a Day of Judgement, is a truth of infallible certaintie.
- 1. Scripture teacheth it.
- 2. Conscience testifyeth it.
- 3. Reason concludeth it.
- 4. Particular judge ments premonstrate it.
1. Scripture plainly, and plentifully teaches it, in which we often meet with these, and the like sayings. God will bring every worke to Iudgement, with every secret thing whether it be good, or whether it be evill. Eccles. 12.14. We must all appeare before the judgement seat of Christ, that every one may receive the things done in the body, according to that he hath done, whether it be good, or bad. 2 Cor. 5.10. Adde to these the Prophesie of Enoch, the seventh from Adam, recorded, Iudges 14.15. Behold the Lord commeth with ten thousands of his Saints, to execute judgement upon all. And in this the last Apostle agrees with the first Prophet. Behold (saith Saint Iohn) he commeth with clouds, and every eye shall see him, Revel. 1.7. Many more texts might be alleadged consonant to these, but your knowledge, and beliefe of this matter assures me that this labour would be superfluous.
2. Conscience testifies it. Yea also the conscience of the the vilest Atheist, it will be as a thousand witnesses to confirme it. How often are they filled with unspeakable horrour, especially in death? and wherefore it is thus with them? because conscience tels that die they must, and after death must come to judgement.
3. Humane Reason enlightened by holy Scripture conceives, and concludes that there shall be a day of [Page 14]Judgement. Looke abroad into the world and you shall see a wonderfull confusion of things, a strange inequalitie of Divine dispensations. The wicked many times flourish, and enjoy great prosperitie, when the righteous are afflicted, and endure great adversitie. Now though some doe from hence conclude, that there is no present providence, and shall be no future judgement; yet this confusion of things, and inequalitie of Divine dispensations is an argument sufficient in Saint Pauls Divinitie, to prove a judgement to come. Heare what Saint Paul writes from Athens to his persecuted Thessalonians. Your persecutions and tribulations which you endure, is a manifest token (or an evident demonstration) of the righteous Iudgement of God, 2 Thess. 1.4, 5. And Salomon before him in his survey of vanities saith, I saw under the Sun the place of judgement, that wickednesse was there, and the place of righteousnesse that iniquitie was there, And what doth Salomon inferre from hence? therefore no providence? therefore no judgement to come? No, but the plaine contrary, I said in my heart God shall judge the righteous, and the wicked, for a time there is for every purpose, and for every worke, Eccles. 3.16, 17.
4. Particular judgements which God inflicteth upon men in this life, doe prove the universall. The drowning of the old world, the burning of Sodom, and Gomorrah, the plaguing of Egypt, the desolation of Jerusalem, and more particular judgements upon particular persons, all these are praeludia judicii universalis, forerunners, and foretellers of a generall judgement. Some sinnes are punished here, that we might know that there is a Providence, and a Judge [Page 15]that takes notice of every sin; and some sins passe here unpunished, that we might expect a greater, and stricter judgement to come hereafter. Thus Scripture teacheth, Conscience testifyeth, Reason concludeth, and present Judgements doe demonstrate the truth of my propounded Doctrine, that there shall be a day of judgement. So I dismisse the first Point, and come to the second.
2. Who shall Iudge?
He shall Iudge, saith the Text, where the word (He) hath relation to God mentioned in the foregoing verse, where the Apostle saith, God commandeth all men every where to repent, Because he hath appointed a day in which he will judge.
So then you see. God shall Iudge. God essentially meant, concluding all the sacred Persons of the Deitie. Father, Son, and holy Ghost. The whole Trinitie shall concurre in this work, being as the Schooles say, Opus ad extra, an Externall work of the Godhead. And it is an Axiome in Divinitie. Opera Trinitatis ad extra sunt indivisa. The externall works of the Godhead, admit not of any division in the persons of the Deitie. It is true, there be certaine Internall works, which are incommunicably proper to every Person. It is incommunicably proper to the person of the Father, to have his being of himself. It is incommunicably proper to the Person of the Son, to be begotten of the Father. And it is incommunicably proper to the Person of the Holy Ghost, to proceed from the Father and the Son. But those works by which the invisible things of the Godhead are made manifest to the Creature, as Creation, Preservation, Redemption, and this of Iudgement are equally, and indifferently [Page 16]to be ascribed to the sacred three in one, and to God in all.
Object. But it may be objected. That albeit in this place judgement be attributed essentially to God; yet in other places it is attributed personally, and respectively to Christ. The Father judgeth no man, but hath committed all judgement to the Son, Joh. 5.22. Again, sometimes this worke of judging is appropriated to the Saints. Know ye not that the Saints shall judge the world? 1 Cor. 6.2. How shall these places be reconciled which affirme that God, and Christ, and the Saints shall Judge?
Answ. This threefold doubt is easily dissolved by a threefold distinction.
1. God is said to Judge, because the Power and Right of judging belongeth to God onely.
2. Christ is said to Judge, because God hath committed to him the Administration of Judgement.
3. Saints are said to Judge, because they shall approve and give attestation to the sentence which Christ shall pronounce of salvation to the godly; of damnation to the wicked.
The Authoritie is Gods. The Execution is Christs. The Approbation is the Saints. This distinction is sufficient to free the Scripture from the least contradiction, and the point from this objection. And now having cleared the point, that Almightie God onely shall judge the world. I will confirme it by two reasons, drawne from two Attributes in God, proving him onely fit to be the Judge of all the world.
The first reason is drawne from Gods Omniscience; the knowledge of the Lord like himselfe is Infinite, nothing can be hid from his sight: Heaven is not so [Page 17]high but he can reach it: Hell is not so deep, but he can search it: The Earth is not so wide, but he can span it: the Night is not so darke, but he can see it: the Chamber, the Bed, the Closet is not so close, but he, whose eyes are as flames of fire, can pierce it. Psal. 94.9. God planted the eare, needs therefore must he heare all our words. He formed the eye, needs therefore must he see all our works. He made the Heart, Heb. 4.12. needs therefore must he know the thoughts, Psal. 94.11. and discerne the intents of the Hearts of the sonnes of men. The Scripture is plaine and plentifull in the proofe of this. Lord thou knowest all things, saith Saint Peter, Ioh. 21.17. Againe, Heb. 4.13. There is no creature that is not manifest in his sight, but all things are naked, and open. Open as an Anatomized body (for thence the Metaphor is drawn) where the bowels are laid open, and every nerve, and Muscle, and ligament, every Atome discovered, so as we may take a full view of it. Thus the most secret whispers, the most retired actions, the deepest and darkest thoughts, and intentions of all men are open and naked unto the eyes of him with whom we have to doe. Rightly therefore is the Lord conceived under the name of [...], derived either [...]. to run, or [...]. to see. Because the eyes of the Lord run to and fro throughout the whole earth, 2 Chron. 16.9. to spie out all our wayes, and to behold all our works.
The second Reason is drawn from Gods Omnipotence. As he is infinite in knowledge, so also he is infinite in power, and authoritie. Our God (saith David) is in Heaven, and doth whatsoever he will, Psal. 111.3. Againe, Whatsoever pleased the Lord, that did he in heaven and in earth, and in the Sea, Psal. 135.6. God is supreame Head over all persons, and in all causes [Page 18]through his Dominion which is universall, Zach. 9.10. and everlasting, Dan. 7.14. Kings themselves though Gods on earth, yet are subject to the regiment and government of the King of heaven. He bindeth Kings in chaines, and nobles in links of iron, Psal. 149.9. more plainly, Revel. 6.15, 16, 17. where Saint Iohn shewing the terrour of the Lord at the last day, against the persecutors of the Saints, he saith. And the Kings of the earth, and the great men, and the rich men, and the chiefe captaines, and the mightie men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountaines. And said to the rocks and to the mountaines. Fall on us, and hide us from the face of him that sitteth upon 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? Nay, God is not onely over all the Kings of the earth, but he is Potentate of Heaven and Hell too: He hath a commanding power over all: the Angels feare, the Divels tremble when they come to stand before God. Thus you have seene who shall judge, Almightie God; and the reasons why. 1. Because he onely hath sufficient Knowledge to discerne all sins. 2. Because he onely hath sufficient Power to punish all sinners. The consideration whereof, me thinks, should deterre the greatest persons from the least and most secret sins: because one day they must be arraigned before the judgement seat of that God; Quem latebit nil occultum: Qui relinquet nilinultum, from whom nothing can be concealed: by whom nothing shall be left unpunished. So much for the second point. I proceed to the third.
3. Who shall be judged?
The world, saith my Text. World is a word of a large extent, of an universall signification. It comprehends [...], as Saint Paul speaks, Rom. 8.22. every creature. [...]. Whatsoever is in the world as Saint Iohn speaks, 1 Ioh. 2.16. Angels in Heaven, Divels in Hell, Men on Earth, with all unreasonable, and inanimate creatures whatsoever. All these, suo modo, after a sort, in some respect shall be subject to the judgement of the last day.
1. The glorious and blessed Angels of Heaven, they shall not onely summon others, but they themselves shall be summoned by the voice of the Archangel Christ Jesus; if not to be judged, which some doubt; yet at least to write upon the Judge, for the declaration of his Majestie, the approbation of his Judgement, and the execution of his sentence. The Judge himselfe saith it. Matth. 25.31. When the Son of man shall come in his glory, all the holy Angels shall come with him.
2. The Divell, and all his Angels shall then be judged, as appears plainly, Iude 6. The Angels also which kept not their first estate, but left their own habitation, he hath reserved in everlasting chaines under darknesse unto the judgement of the great Day. That is those reprobate Angels which did voluntarily depart from that estate of holinesse, and righteousnesse in which they were created, proudly leaviing the place of Gods presence, and rebelliously departing from that office and calling, in which they ought for ever to be employed in glorifying God, are reserved by the everlasting Decree, and Almightie power of God under the darknesse of Gods implacable wrath, and their [Page 20]owne accusing, condemning, and tormenting consciences unto the Judgement of the great Day, wherein they shall have their finall doome; and the fulnesse, and extremitie of torment, to which they were of old adjudged; shall be powred forth upon them.
3. All unreasonable, and inanimate creatures shall be after a sort judged at the last day, as is evidently proved, 2 Pet. 3.7. The Heavens, and the earth, and the things in them are reserved unto fire against the day of judgement. It is most probable, that by this fire all these creatures which are appointed for the necessities of this life, for the food, cloathing, and other services of men shall be consumed; and mans necessitie ceasing, and with it their use, and service, their being and substance shall for ever be abolished. But for the Heavens, and the Earth, their substance shall not be consumed, nor their being abolished; but onely their fashion shall be changed, and their qualitie renewed. They shall be freed from that vanitie, corruption, and servitude which the sin and service of Man hath made them subject to; and in a sort they shall be brought into the glorious, and immortall state of the sons of God. The heavens shall be decked, and adorned with Stars. The Moone shall shine like the Sun. The light of the Sun shall be sevenfold, Esay 30.26. The earth shall be replenished, and garnished with fruitfull, and pleasant trees, plants, and flowers. Such a new Heaven, and a new Earth the Scripture promiseth, in which God will have a new Hierusalem, a glorious Church, and the time of their renovation will be at this day of Judgement.
4. Men shall be judged at the last day. And to them [Page 21]this word World hath speciall reference in this place: teaching us that all men without exception of any shall come to judgement. Though some escape mans judgement, yea Gods judgement too here; yet none shall escape the last udgement of the Lord. The Papists say that Christs resurrection harrowed Hell. Limbus Patrum was then emptied. Surely Christs comming to iudgement shall harrow Heaven, and Hell too, for a while not a Saint shall be left in Heaven, nor a damned ghost be left in Hell, all shall be assembled before the Judge of all the world. The Scripture is not more plaine or plentifull in any point than this. In which you shall meet often with these three distributions of men. Iust and unjust, Great and small, Quicke and dead. And these distinctions comprehend all men of all Nations. Ages, Estates, Qualifications, and Periods. Now the Scripture speaks expressely of these that they shall all be iudged, Eccles. 3.17. Salomon saith. God shall judge the just, and the unjust, and Revel. 20.12. Saint Iohn did see [...], by Revelation. Great and small stand before God to be judged, and Acts 10.42. Saint Peter doth preach and testifie that Christ was ordained of God to be judge of quick, and dead. This last distinction we finde in the seventh Article of our Creed, where we are taught to beleeve that Christ shall come from Heaven to judge both the quick, and dead, that is all that shall be found dead to be revived, and quicke to be changed at the comming of Jesus Christ to iudgement. See further. Rom. 14.10. 2. Cor. 5.10. where S. Paul saith, We shall, We must all appeare before the Judgementseat of Christ. I shall not ned to say more in the Confirmation of this Truth. Onely I will adde a word or [Page 22]two to cleere some few texts which at the first view seeme to have a flat contradiction.
One is, Psal. 1.5. The ungodly shall not stand in judgement: The Septuagint turne it [...], and so many Latine fathers read it, non resurgent, shall not rise in judgement, a bad translation, it may be want of skill in the Hebrew made them to follow the Septuagint, who were Jews, amongst whom many held an heresie that the souls of sinners should perish with their bodies, which errour receives not the least strength from these words of the Prophet David, wherein he means not that the wicked shall not come to be judged; but they shall not be acquitted in iudgement, they shall be found guiltie, and shall fall into eternall condemnation.
Another Place is, Ioh. 3.18 He that beleeveth not is condemned already. Now if all unbeleevers be condemned already, what need is there of any further iudgement?
To this I answer. It cannot be denyed, that unbeleevers are already condemned.
1. In Gods eternall decree, who hath appointed them to condemnation.
2. In Gods word which denounceth damnation to to all that beleeve not.
3. In their owne Consciences which serve as a thousand witnesses to accuse them, as a Judge to condemne them, and as an executioner to torment them. But all this hinders not, but that they must appeare before the iudgement seat of the Lord that their sins may be openly manifested, their sentence publikely pronounced, for the fuller manifestation of Gods iustice to all the world.
Another place is, Ioh. 5.24. He that beleeveth in God, shall not come into judgement.
To this I answer; That in this place our Saviour by a Trope, putteth [...] for [...]. Judgement for condemnation. And in all our English Bibles, even in the last, and best translation the word [...], though it properly signifies judgement, yet it is rendred condemnation. Which though it be not a right translation, yet it is a true and sound Exposition, for the meaning of our Saviour is, that the faithfull though they shall come to judgement, yet they shall never come into condemnation. They shall not come into the Judgement of damnation, but they shall come into the Judgement of eternall Absolution from their sins, and miseries. That which they have here in part, must then be perfected: that which they have here by faith, shall then be revealed, a finall deliverance from the thraldome of this world, to the glorious libertie of the sons of God. And so much for the third point. I proceed to the fourth.
4. How God will judge.
He will judge in righteousnesse, saith the Text. That is the Lords judiciall proceeding at the last Day in judging some to the eternall & unutterable joyes and glory of Heaven; and in dooming others to the easelesse and remedilesse torments of Hell shall be most just, and righteous. Hence the Day of Judgement is called by Saint Paul, The day of the Revelation of the righteous judgement of God, Rom. 2.5.
Now the justice, and righteousnesse of the Lords proceeding at the last Day, shall be declared to all the world two wayes.
1. God will have no respect of persons, as Saint Paul saith, Rom. 2.11. That is, in the act of Judging, the [Page 24]Lord will not respect the outward qualitie, and condition of any, as Countrey, Sex, Wealth, Povertie, Age, Youth, Beautie, Deformitie, Honour, Ignominy or any outward circumstance whatsoever; none of these things shall in the least wise move the Lord to reward, or punish. Esaus eldership shall not remove the Lords hate; nor Iacobs minoritie hinder the Lords love: Sauls Scepter shall not shelter him from Gods wrath, nor Davids sheep-hooke hold him backe from Gods blessing: Lazarus his povertie shall not keepe him out of Abrahams bosome, nor Dives his wealth free him from the place of torment: It shall be no impeachment to Cornelius that he was a Gentile, nor immunitie to any that he was a Jew: But whosoever he be, Jew or Gentile, bond or free, poore or rich, male or female that feareth God, and worketh righteousnesse, he shall be accepted to salvation: and whosoever he be that feareth not God, and worketh unrighteousnesse, without partialitie he shall be rejected to damnation.
2. God will reward every man according to his works, as Saint Paul saith, Rom. 2.6. Evill works are most certaine evidences of infidelitie; and good works are inseparable fruits, and infallible testimonies, and signes of saving faith: and therefore God, to declare himself a righteous Judge, will make our works the rule of his retribution. To every soul that doth evill, God will render indignation and wrath, tribulation and anguish for evermore: but to every soul that worketh good, God will render Glory, honour, peace, and eternall life, Rom. 2.7, 8, 9, 10. So just a retribution will the Lord at the last day render to every person, that all the world shall say, Iust art thou, O Lord, and true, and [Page 25]righteous are thy Iudgements, Revel. 6. vers. 7.
But here two Questions may very fitly be propounded.
Quest. Whether good works are meritorious causes of salvation? because the Apostle saith, God will reward every man according to his works, and he saith it to this end, to declare the just and righteous judgement of the Lord at the last day.
Sol. To which I answer, that the usuall collection of the Papists from this, and the like places is; that therefore the good works of men justified, and in grace are meritorious causes of eternall life. But the judgement of our Church, and all other Reformed Churches is this; that however good works done in grace, are acceptable to God in Jesus Christ; and shall by him be rewarded; yet that acceptance, and reward is not deserved by our works, but is freely bestowed out of the grace, and mercy of God. And this determination we prove thus.
1. By Scripture, which most expressely teacheth every where, that eternall life is a free gift of Gods mercy, not a reward due to mans merit. See these places, Rom. 6.23. and 11.5.6. Ephes. 2.8, 9. 2 Tim. 1.9. Tit. 2.11. and 3.7. I might adde more, but these are sufficient.
2. By Reason, which being enlightened by Scripture strongly argueth, and concludeth that good works are not, cannot be meritorious. 1. Because we are creatures, Psal. 100.3. 2. We are sinfull creatures, Iam. 3.2. 3. Our good works are not ours, but Gods, Phil. 2.13. 4. They are a due debt, not supererogated, Luc. 17.10. 5. They are stained with manifold and great imperfections, Gal. 5.17. 6. They are [Page 26]no way profitable, and beneficiall to God, Psal. 16.2. Rom. 11.35.7. They are no way comparable to that glory, which hereafter shall be revealed, Rom. 8.18. 2 Cor. 4.17. Now these things considered, how shall we say that good works are, or can be meritorious, that is, such as by any value, or worth in them should bind God to give a reward to them? especially such a transcendent excellencie, and waight of Glory, as is that of the kingdome of heaven?
And who, but onely they to whom the Lord hath sent strong delusions that they should beleeve a lye, doth not discover the absurditie of that collection, which the Papists doe inferre from our Apostles words? who saith not, that God will reward very man for his works, but according to his works: which phrase doth not intimate the cause why eternall life is given; but the qualification of the persons to whom eternall life is given: that they are such as by faith are united to Christ, and bring forth good works, the fruits and evidences of that faith, whereunto in the Covenant of Grace, God hath made the promise of Salvation.
Wheresoever therefore in Scripture a reward is said to be rendred to good works of justice, as 2 Thes. 1.7. 2 Tim. 4.8. the Scripture hath relation to the merit of Christ, not to any desert of our own.
Also, wheresoever mention is made of our worthinesse, as 2 Thes. 1.5. Luc. 20.35. Apoc. 3.4. the Scripture means not that any are, or can be worthy by the merit, and dignitie of their own works: but that they are worthy in Gods gracious acceptation through the worthinesse of Jesus Christ imputed to them, and made theirs by a true, and lively faith. And so much for the first question.
Quest. 2. If God reward every man according to his works, How can God be just in punishing for ever, those that sinned for a short time?
To this I answer. 1. In the words of a learned, and judicious writer of our own. Iustum est ut reprobi nunquam careant supplicio, quia nunquam voluerunt carere peccato. Reprobates must justly suffer for ever, because they would never have ceased to sin, if they had lived for ever. 2. The greatnesse of a sin, must not be measured by the Time in which it was acted, but by the Person against whom it was committed. Now men sin against God, who is infinite; and therefore (justice requiring a portion between the offence, and the punishment) though sin be temporary, yet it is most just with God to punish it with eternal torments. And so much for the fourth point. I proceed to the fift
By whom God will Iudge?
By that Man whom hee hath ordained, saith the Text. And this man can be no other but the Man Christ Iesus. 1 Tim. 2.5. So Saint Peter preached, and Christ commanded him, and the rest of his Apostles to preach so, Act. 10.42. And he commanded us to preach unto the people, and to testifie that it is He which was ordained of God to be the Iudge of quick and dead.
If respect be had to the power, and authoritie of Judging, then to judge us doth belong to the whole Trinitie, and that equally, as I said before. But if respect be had to the Administration of Judgement, and the visible act of Judging, then to judge us doth belong to Christ onely. For he onely shall be seene to descend with a guard of Angels, to open the books of accounts, to examine the severall causes, to pronounce the finall sentence, and to execute the same [Page 28]by the happy admission of the Elect into the kingdome of Heaven prepared by the Father, and purchased by Christ to be the glorious, and eternall inheritance of the Saints; and by the heavy, and uncomfortable dismission of reprobates, into that Lake which burnes with fire and brimstone, before the Throne of God for ever and ever.
Thus you see Christ shall be the immediate manager, and administrator of judgement. The Scripture is plentifull in the proofe of it. Wherein he is called the Wise Husbandman, that severeth the corne from the chaffe, the Wheat from the Tares: the good Shepherd that divideth the Sheepe from the Goats: the heavenly Bridegroome that separateth the Wise from the foolish virgins: the great Lord that committed sundry talents to his servants at their going, and called them to account how they had employed, and improved them at his returne. More plainly, Act. 10.42. where he is called the Iudge of quick, and dead, and 1 Cor. 5.5. where the day of Judgement is called the day of the Lord Iesus, and, 2 Cor. 5.10. where the seat of judgement is called the judgement seat of Christ, and Matth. 16.27. where Christ himself saith. The Son of man shall come in the glory of his Father, with his Angels: and then he shall reward every man according to his works.
Now if you aske a reason, why the administration and Execution of Judgement is committed to Christ. I referre you to Ioh. 5.27. He hath given authoritie to him, that is, the Father hath given authoritie to Christ, to execute judgement, because he is the Son of Man. Here you see Christs commission, to execute judgment, and the reason of it, because he is the Son of man. About these last words, I find some difference amongst expositors.
Some will have these words read, with the words following, after this manner. Because he is the Son of man marvell not at this, for the time shall come when the dead shall heare the voyce of the Son of God and shall come forth, &c. That is, if it seeme wonderfull or incredible to any that the Son of man, shall have such power to judge, you must consider that he is the Son of God also; and at the day of judgement he shall mightily declare his Godhead by the resurrection of the dead.
Others read the words thus, in quantum, or secundum quod filius hominis est, that is, in respect of his Humanitie, or as he is the son of man. And so make it a reason not of Christs giving judgement, but of his receiving power to judge. For as Christ was the Son of God, power could not be given to him, for it was naturally, and essentially in himself; and as he was the Sonne of man he could not have power to execute judgement, untill it was given him of the Father.
Others understand this reason to be of the same force, with that Phil. 2.8, 9. He humbled himself and became obedient to the death, even the death of the crosse. Wherefore God also hath highly exalted him, and given him a name which is above every name. So here because the Son of God humbled himself so low to become the son of man, therefore God hath recompensed his infinite humilitie, with this infinite glory to be the Judge of all the world.
Others interpret the words thus. That God hath given, to Christ power to execute judgement, [...], by and according to his humanitie. For the wisdome of God thought it meet, that men should be judged by man, that whilest wicked men [Page 30]tremble and are full of feare, horrour and perplexitie; the similitude of nature might make the elect full of joy, comfort and confidence.
Now put all these readings together, they amount to this. That Christ Jesus, as he is the son of man in honour, and reward of his great humilitie, hath received from the Father this great authority, this glorious power in his humane Nature to execute judgement at the last Day. And so I come to the last point.
The warrant to assure us that the World shall be judged by Christ.
There is nothing more remote from the common sense, and apprehension of men, then the great works of Christ at the last Day, in raising the dead, and bringing them with all those that then remaine alive to judgement. To Christians this is [...], a mysterie; to Heathens it is [...], incredible. And therefore to convince the infidelitie of Heathens; and to confirme the faith of Christians, Saint Paul sends us in the end of the text to the resurrection of Christ. Whereby God hath given to all sufficientissimam fidem saith Cajetan, a most sufficient, certaine and infallible assurance of these three things.
- 1. That the Dead shall be raised.
- 2. That they shall rise to be judged.
- 3. That they shall be judged by Christ.
1. That the Dead shall be raised. Christs Resurrection is a pledge of ours. For if Christ be risen, then is our nature risen; and if our nature be risen, then our Persons may rise; nay shall rise at the last day, that is plain, 1 Cor. 15.52. The dead shall be raised incorruptible, and they shall be raised by the Power of Christ, that is proved, Ioh. 5.28, 29. The houre is coming in the which [Page 31]all that are in the graves shall heare his voyce, and shall come forth. The same Power, by which Christ quickned his own dead body, shall quicken our dead bodies at the day of Judgement.
2. That they shall rise to be judged. Judgement is the end of Resurrection. So saith our Saviour, Ioh. 5.29. All that are in the graves shall come forth, they that have done good unto the resurrection of life, and they that have done evill, unto the resurrection of damnation. And what Christ here saith, Saint Iohn saw, though a thing to come, yet he saw it [...] by Revelation, Apoc. 20.12. I saw the dead small and great stand before God, and the books were opened, and another book was opened which was the book of life; & the dead were judged out of those things which were written in those books according to their works.
3. That they shall be judged by Christ. His resurrection warrants that: for by this powerfull and glorious act the Son of man, did mightily declare himself to be the Son of God. And being God and Man, the Holy Trinitie ordained and decreed by him to Judge the world in righteousnesse. And thus much for the Exposition of my Text, and the Proofe of those points which are contained in it. I come now to
The Application of this Doctrine touching the last judgement, in a threefold use.
- 1. Of Terrour to some.
- 2. Of Comfort to others.
- 3. Of Admonition to all.
1. This Doctrine of the last Judgement, serves for the Terrour of all unbeleevers, and ungodly livers. To such the Preaching, and expectation of Judgement is as the Hand which appeared to Belshazzar, writing upon the wall the period of his life and kingdome: or as [Page 32]the Hand which was sent to Ezekiel, which had a rowle in it, written within and without full of lamentations, mourning, and woe: Ezek. 2.9, 10. Aristotle calls death [...], the most fearefull of all things. He would not have said so, had he known that after death comes judgement, Heb. 9.27. This exceeds that farre. Thats but timendum, fearefull; but this is tremendum, horrendum, terrible, dreadfull, Dreadfull in many respects.
1. Tis dreadfull in respect of the Preparation to Judgement; for the Trumpet shall sound, the Archangell shall cry, Surgite mortui, venite ad Iudicium, arise ye dead, and come to judgement. Then the graves shall open, the earth tremble, the Sear oare, the Stars fall, the powers of Heaven shake, the world burne, Hell smoake, and the Judge himselfe shall come in flames of fire to render vengeance.
2. Tis dreadfull, in respect of the strict and severe account the ungodly shall be called unto. For they must give account for their bodies which they have defiled; for their souls which they have neglected; for the creatures which they have abused; for the Sabbaths which they have polluted; for the Sacraments which they have profaned; for all the means of grace which they have despised; for their secret thoughts, idle words, and all evill deeds which they have ungodly committed. For all these they shall give account in so rigorous a manner, that no eye shall pittie them, no tongue shall plead for them, no teares, no cryes shall procure them the least mercy from their wrathfull Judge.
3. But most dreadfull it shall be, in respect of the direfull sentence which shall be denounced against them. For Christ the righteous Judge wil say to them. [Page 33] Depart from me ye cursed into everlasting fire prepared for the Devill and his angels, Matth. 29.41. A sentence full of woe and horrour, what more wofull, more horrible, then to see so many admitted into the kingdome of God; and themselves separated from the place, and presence of God, & haled with ugly fiends into Hell, where the pains of the damned are unsufferable, but unavoydable; easelesse, but endlesse and remedilesse? Dolor si longus, levis; si gravis, brevis, Pain is lightly, light, if long; short, if great; tis so here; but this rule doth not hold in Hell. There is Darknesse that ends not, gnashing of teeth that ceaseth not, bonds that breake not, wormes that dye not, fire that never shal be extinguished. Damned souls shall howle, but none shall heare; roare but none shall help; looke round about, but see no means of comfort, nothing but that which helps to encrease their torments, which shall have neither ease nor end.
Oh the fearefull case of all ungodly persons at the day of judgement! what aking of Heart, what anguish of Minde, what horrour of Conscience, what wringing of hands, what knocking of breasts, what cryes filling Heaven, Earth and Hell shall be heard amongst the wicked upon this day of vengeance.
2. This Doctrine of the last Judgement, ministers matter of much comfort, and rejoycing to all such as are true beleevers, and do lead a godly life. To them the day of Judgement will be a joyfull, comfortable, and most blessed day in many respects. It will be a day
1. Of their restauration, and perfect freedome from all infirmities, and imperfections.
2. Of full redemption from all miseries and calamities.
3. Of finall deliverance from all sins & corruptions.
[Page 34] 4. Of glorious Coronation, when Palms of victory shall be put into their hands, and upon their heads shall be set a Crowne of incorruptible glory.
Oh what a joy, and comfort will it be to see the holy Patriarchs, Priests, Prophets, Apostles, Martyrs, Confessours, and all the rest of the crowned, and triumphant Saints gathered into one companie, and standing at the right hand of Christ!
How will the faithfull be ravished to see Christ their Brother, their Advocate, their Head, their Husband, their Redeemer to sit in the Seat of Judgement. But especially, to heare him from thence to pronounce to them this blissefull sentence. Come ye blessed of my Father, inherit a kingdome prepared for you from the foundation of the world, Matth. 25.43. thus joyfull, comfortable, and glorious will the day of Judgement be, to all such as live in the feare of God, and the faith of Jesus Christ. Which considered, I cannot but think it a strange infirmitie of the Church in the dayes of Tertullian, when they usually prayed pro mora finis: For the protraction and delay of the last end. Rather let all the godly pray with the Spouse in the end of the Canticles; Make hast my beloved, and as Saint Iohn did in the close of his Revelation, Come Lord Iesus. For when Christ comes, he comes to free us from all infirmities, to redeeme us from all miseries, to deliver us from all sins, and in full and perfect manner to endow us with Heaven, and with all Happinesse.
3. This Doctrine of the last Judgement, serves for the Admonition of us all. To warn us while God doth afford us time & means to take such a course that we may gain the favor of the Judge, & escape the severity of the last judgment. And to this end with diligence, and good conscience put in practice these six duties.
[Page 35] 1. Be thine own accuser, in the free confession of thy sins to God; Considering what S t. Iohn saith. If we confesse our sins, God is just, and faithfull to forgive us our sins, and to cleanse us from all unrighteousnesse, 1 Ioh. 1.9.
2. Be thine own Judge, and that in the strictest censure and severest condemnation of thy self. Considering what Saint Paul saith. If we would judge our selves we should not be judged, 1 Cor. 11.31.
3. Pray earnestly unto God for pardon. Considering that so long as the day of Grace lasteth, mercy may be found if we will but seeke it.
4. Beware of Judging the Persons, and Actions of thy brethren. When a man doth well, do not judge ill; when he doth ill, do not make it worse; when his speeches or actions are doubtfull, take nothing in the worst sense, considering what our Saviour saith, Iudge not and ye shall not be judged, Matth. 7.1.
5. Labour to get a lively faith in Christ Jesus, & relye wholly upon his merits for salvation. Considering what Christ saith. He that beleeveth hath everlasting life, and shall not come into condemnation, Iohn 5.24.
6. Endeavour to keepe a good conscience in all things, voyd of offence before God, and all men: considering what the Prophet David saith. Marke the upright man and behold the just, for the last end of that man is peace, Psal. 37.37.
And now to wind up all in a word. If we be mindfull of these important directions. If we confesse our sins freely, condemne our selves severely, pray for pardon earnestly, judge our brethren charitably, beleeve in Jesus Christ stedfastly, and sincerely desire and endeavour to lead a godly, righteous and sober life, then we shall finde Christ not a severe Judge to condemne us, but a mercifull Redeemer to absolve, [Page 36]and save us in that day on which God hath ordained him to Judge the world in righteousnesse. And now that our hearts may be so full of graces, and our lives so full of good works, that we may have in the end of our life, a comfortable death; and in the end of the World a glorious resurrection to a blessed immortalitie, let us all joyne together in faithfull and servent Prayer.
O Most glorious, and most gracious Lord God, who hast taught us to know, and beleeve that there shall be a day of judgement, on which we and all the world shall stand before the Tribunall Seat of Christ, to render an account of all things done in the flesh, whether good or evill; and to receive a just reward according to our works. We most humbly beseech thee to teach us to make a right and religious use of this faith and knowledge. Oh let these last things be ever in our Meditation, and so sanctifie to us the remembrance thereof, that it may be a Bridle to restraine us from all sin and wickednesse; and a Spur to provoke us powerfully, and effectually to unreined repentance for all our sins, to constant patience in all our sufferings, to a stedfast faith in Iesus Christ, and to a true feare of thee in all our thoughts, words and actions throughout the whole course of our conversation▪ That so at whatsoever watch of the night, or houre of the day Christ shall come to Iudgement, he may finde us watching for him, walking with him, worthy to stand before him, and to enter with him into that kingdome, wherein thou dwellest, and the righteous onely shall dwell with thee in unutterable joy, and glory for evermore. This Grace here, this Glory hereafter, Lord grant unto us all, for his sake who is the Son of thy Love, the Mediatour of thy chosen, Iesus Christ. To whom with thee O Father, and the Spirit of Comfort, be ascribed by us, and all the world, Kingdome, Power and Glory, now and for evermore. Amen.