THe end whereunto that solemne day of fasting once a yeare under the Law, was appointed unto the Jewes is said to be for atonement, to afflict their soules, and to offer an offering made by fire unto the Lord. Levit, 23. 27. The henefit of the day was atonement. It's worth the while to spend a whole day intirely, to attaine such a blessing. This is given as a reason why they might doe doe nothing else on that day; Ye shall doe no worke in that same day, for it is a day of atonement, to make an atone­ment for you before the Lord your God. ver. 28. The duties of the day are 1. soule-afflicting, and 2. offering sacrifice. No soule-affliction will procure us peace and pardon without a sacrifice, for without shedding of blood there is no remission of sin Heb, 9. 22.. Neither may we trust so much to the sacrifice, as to neglect the humbling of our selves. But this is our [Page 2] comfort under the Gospell, our atonement is already wrought out by him who is the propitiation for sin, and our Advocate with God, 1 Joh. 1. 1. 2. the High priest of our profession Heb. 3. 1.. And the sacrifices of God are a broken spirit; a broken and a contrite heart, O Lord thou wilt not dispise Psal. 51. 17.. Yet we have still need to afflict our soules, to humble our selves, and not to rest in the formalitie of hanging downe our head like a bulrush for a day, but to be alwaies repenting, yea to bring forth fruits meet for repentance Math. 3 8,, for now God would have all men everywhere to repent, &c. 1. Now, even in the times of the Gospell, and 2. now, for he hath winked or o­ver-looked long enough. 3. Now presently, while it is cal­led to day, we may no longer harden our hearts. Heb, 3. 15.. This is the duty here pressed by St. Paul; the ground which he builds upon is of force till the end of the world. If we must re­pent because of the day of judgement, all men in all ages successively, must be repenting till then.

Now to further the power and practise of this duty, looke not on the poore instrument that is speaking to you; but imagine your selves to be the men of Athens, and that you heard some son of thunder, Paul himselfe, who made Faelix tremble when he heard of Judgement to come Act, 24. 25.. Lend your eare a while to a briefe repetition of that Ser­mon of his which is recorded in this chapter, and very con­siderable in all that belongs to it.

The Preacher was none of the Philosophers, but an Apo­stle, and more then an Apostle, one chosen by Christ, not on Earth, in his humiliation, but from Heaven, after he had sate downe on the right hand of Majesty on high. If neither the inferiour Ministers of the Gospell, nor those twelve, Who must sit upon twelve thrones judging the twelve tribes of Israel, Math, 19. 28. were worthy to be heard, yet next to Christ himselfe, such a one is worthy of all acceptation.

The place where he preach'd in generall was Athens, [...] fa­mous for learning and policie; the greatest honour that ever it attain'd was this that Paul for some time was pro­fessor of Divinity in that University.

But more particularly, either there where that grave Senate of Areopagites met, which is so renowned in hu­mane Sen. de Tranq. animi cap. 3. stories, and Seneca calls religiosissimum judicium, or in the street where their Court-house stood.

Some thinke the Judges were not present, Beza in ver. 19. and it is the more probable because the Apostle was so fairly dismiss'd, ver. 33. Yet why did the multitude bring him of purpose to that place, ver. 19. but because he seemed to be a setter forth of strange Gods, ver. 18. and consequently deserved Maximus Tyri­us disput. 39. Montac. Ana­lecta. exerc. 1. a like condemnation with Socrates, who had been put to death among them for a like crime.

This is certaine Dionysius the Areopagite was one of his converts, and therefore he at least, (and probably some o­thers of his ranke) were his hearers, ver. 34.

The number of those who became believers by this Sermon was but small. Howbeit certaine men clave unto him and be­leived; [...] some eminent persons, one man and one woman for instance [...] and some others of an inferi­our ranke. The preaching of the Gospell is not alike successefull in all places. The Doctrine and Preacher may be the same, but the soile differs whereinto the seed is cast, and God blesses his owne Ordinance as he pleases. The Bereans were more noble then those in Thessalonica. (ver. 11.) more noble and therefore the more ingenuous; or rather, therefore the more noble because they received the word with all readi­nesse of minde; Not many noble are called 1 Cor, 1. 26..

Among the Apostles hearers, some mocked, others said we will heare thee againe of this matter. (ver. 32.) I am per­swaded better things of you. And though this roule should [Page 4] be torne in pieces as the Prophets was, and not be written over againe, and my rude draught of the day of judgement be blotted out; yet as Iohn Hus dream'd concerning the Inter Epist. John Hus. Images painted in the Church of Bethlehem at Prauge, others shall arise and make a more lively portraicture of the same thing; or this will be instead of consolation, that among them who spent their time in nothing else but either to tell or heare some new thing, (ver. 21.) Paul himselfe converted but a few.

For the substance of his Sermon you shall finde therein

First, a sin reproved. The Athenians indited before their Areopagites or Magistrates and people before their owne faces, for Superstition and Idolatry. See the holy boldnesse of this man of God; and what an heroicke virtue is sometimes to be found in the Ministers of the Gospell. If at any time you finde some sparklings of this Diviner Spirit in those who preach before you, when they tell the Nobles of their sinnes as Nobles or Lords of Parliament, be­fore the people: let it be so farre from being distastefull to you as it may appeare it is the more welcome, because so like the spirit of Elias, Iohn the Baptist, or Paul, tran­scendents among Preachers.

Secondly, Instruction tendred. Whom therefore ye ignorant­ly worship, him declare I unto you. (ver. 23.) Ministers should be as ready to shew the truth in Doctrine, Worship, Discipline and Government, as to reprove of error. One reason why the child of reformation hath stuck long in the place of break­ing forth, is, because when many among us were con­vinced of the evill one way, they were not sufficiently in­formed of the good of an other.

Thirdly here's a duty propounded, and a motive urged.

The duty, to repent.

The motive, because of the day of Judgement; These fall [Page 5] into the words of my Text. Yet before I enter on them, heare some thing of St Pauls method, and manner of Prea­ching.

He begins like Demosthenes or Aeschines, with his [...] Men of Athens, a title accepted of and affe­cted among the Athenians. Ministers must have leave to make out all their advantages. 'Twas no fault to say at ano­ther time, I am a Pharisee the Sonne of a Pharisee, and Act, 23. 6. else­where. Ye men of Israel. ch. 3. 22. Men and Brethren children of the stocke of Abraham 13. 26..

And being before them, who would have all done without a proem; [...]. Jul Pollux lib 18. cap. 10. he falls presently to his charge. I per­ceive that in all things ye are too superstitions. See how he aggravates their sinne, Superstitious, too superstitious, too superstitious in all things. He speakes not of other mens sinnes, but of theirs. Hearers must be content to have their particular sins charged home upon them. Nor of their morall failings, but of their false worship; Sinnes in matter of Religion are of all other most worthy of reproofe, because more immediately committed against God, and most dishono­rable unto him. The argument which he uses to prove their guiltinesse, is taken from their owne practise. I found an Altar with this inscription, To the unknowne God.

Whether this was all the inscription, or but a part of it, vide Heinsium in locum, & Bezam. is not much materiall; there was so much at least, enough for his purpose, to make use of against them. Why will they worship they know not what? feare, or phansy compels or invites vaine man to a pretended Religion. Superstition is so lightly grounded, that they who use it may be confuted either ex ore or exopere, from their owne mouth, or from their owne workes. Where was all this while the learning and wisdome of the Philosophers, that none of them had one word to reply? How forcible are right [Page 6] words? Errour may obtaine long, but truth prevailes at last.

Though the Apostle was full of zeale, yet he is not transported, or without compassion. He qualifies the sharpnesse of his reprofe with many mitigations: As it were too superstitious, [...] I know not how the [...] comes to be neglected in our translation. As Quasi religiosio­re [...]. Beza. quod in omnibus excelli­tis in Religione demmum Trem. vel redundantes aut nimijestis. Id. in notis. I beheld your devotions, [...] your Gods, or your worship; that which you intend by way of honour unto him or them whom you adore. Wh [...] ye ignorantly wor­ship: ye worship, though ignorantly. And the times of this ignorance God winked at, or over-looked as not regarding, nor laying it to heart. Note here these 2. things.

1. Repentance is necessary even for sins of ignorance. How much more for knowne sins?

2. The worst of sinners must not be made desperate. Some­times sinnes must be heightned, that the proud and hard-hearted may be the more humble, and sometimes they must rather be lessened, that there may be some incourage­ment. The promise is to you and to your children: thus Pe­ter invites those to repent who were first pricked in their hearts. At another time he saies, Ye denied the holy one, and the just, and desired a murtherer to be granted unto you; And killed the Lord of Life. Act, 2. 37. 38. 39. Yet afterward he saith to the same persons, who were not pricked as the former, And now Brethren I wot that through ignorance ye did it, as also did your Rulers Act, 3. 14. 15. 17.

Paul saies the like of the Princes of the World; Had they knowne it, they would not have crucified the Lord of glory. 1 Cor, 2. 6. How comfortably Samuel speaks unto the people of Israel when they seemed a little sensible of their great sinne in asking a King, may be read at large. 1 Sam, 12. 20. A hard flint is soo­nest broken upon a soft pillow; Some things may sooner [Page 7] be dissolved by art, then broken by force. But what shall become of them whom neither Law nor Gospel, threat­nings nor promises, judgements nor mercies prevaile upon? All is one whether you handle them with the rough hands of Esau, or the smooth ones of Jacob. However we Mini­sters must be made all things to all men, that by all meanes we may save some. 1 Cor, 9. 22. If God peradventure will give them repentance. 2 Tim, 2. 25. Thus far of St. Pauls Sermon in generall, which I have the rather insisted on, because as the Holy Ghost compo­sed it, so it seemed good unto him not onely to take notes as Paul preached it (pardon this phrase for once) but al­so to leave them upon record, and make them part of the Divine Canon.

For the words read in the beginning, we have therein these three things to bè observed.

• 1. A Doctrine propounded.
• 2. A proofe annexed.
• 3. One use specified.

The Doctrine. God hath appointed a day wherein he will judge the world, &c. The Proofe in those words. Whereof he hath given assurance unto all men in that he hath raised him from the dead. The Ʋse. Now he com­mandeth all men every where to repent.

In the generall Doctrine (for it's very full and compre­hensive) these particular points are twisted together in one.

• 1. There shall be a day of judgement.
• 2. This day is already appointed.
• 3. As the day, so the Judge.
• 4. The judge ordained is the man Christ Jesus.
• 5. The World is to be judged by this man.
• 6. This man shall judge the World according to the will of God, and in righteousnesse.

Of each of these, breifely with some generall applicati­on in the close, so as may best agree with the scope of Paul in the whole, and with the worke and businesse of the day.

As touching the 1. point. There shall be a day of judge­ment; 1. Point to the clearing, and proving of it, I shall briefely shew, 1. what's meant by a Day, and 2. what by judge­ment, 3. what kinde of day it shall be, then 4. what con­siderations may principally strengthen our Faith concer­ning this Article.

1. Concerning a day, there are three opinions. Some un­derstand A Day. a day precisely, not to be exceeded. Others, con­ceive that by the day is meant a thousand yeares. One day is with the Lord as a thousand yeares, and a thousand yeares as Meade in Apoc. one day 2 Pet, 3. 8,. A third sort take day for time indefinitely; this is safest, because to put day for time is ordinary in Scrip­ture. There must be a day wherein that great worke shall begin, and for the continuance of it, that is to be measured by the nature of the thing, and the Counsell of God. That some are said to sit on thrones, and have judgement given un­to them, (i. e. power of Judging) and to live and reigne with Christ a thousand years, Reu, 20. 4. will no more prove that the last judgement shall be continued so long, then the name­ing of eternall judgement Heb, 6. 2. proves that it shall continue for ever. When those thousand yeares are expired Satan shall be loosed out of prison. vers. 7. The Nations deceived by him shall compasse the Campe of the Saints about and the beloved City; and fire shall come downe from God out of Heaven and devoure them. vers. 9. But how agrees this with that of Paul, the last enemy that shall be destroyed is Death? 1 Cor, 15. 26. For wherein is death destroyed but in the resurrection of the just?

2. As concerning the end, and worke of the day, that's A day of judge­ment. judgement. Thence is the name so frequent in the New Testament, the day of judgement. Math, 10. 15. ch. 12. 36. Some of the Schoole­men [Page 9] doe thus distinguish. There is a judgement of discussion, and of retribution Judicium dis­cussionis, & re­tribut.; That all things shall be rewarded whether good or evill, is granted and some things discus'd, but whether all, is disputed. The word [...] to judge, as 'tis used in Scripture is very com­prehensive, Aquin, ter­tia parte. qd. 89. art 7. & 8. and signifies either singly to inquire or examine a cause, Luk. 12. 14. to give sentence or de­termine, 1 Cor. 5. 3. to absolve, Gen. 30. 6. to pu­nish and censure evill doers, 2 Pet. 2. 9. to condemne, Math. 7. 1. to deliver the afflicted and oppressed, Heb. 10. 30. Psal. 26. 1. Luk. 7. 51. to reward the righ­teous or wicked according to their workes, Eccles. 3. 17. to reigne as a King, 1 Sam. 8. 5.

Or else it includes these and all other actions of like nature in one, and so I understand it in the Text. There shall at that day an account be given, Mat. 12. 36. Some are set forth as ready to justifie themselves, Math, 7. 22. and others to condemne themselves chap, 25. 37. 44.. But the man­ner of judging will better appeare under the third head for explication.

3. What kinde of day shall this be, for the proper­ties of it, to cite all texts out of the Old Testament which the Fathers apply this way, Hieron. in cap. 24. Isaiae & in 7 cap. Danielis. and to insist on them▪ or to speake of the signes foregoing, or so­lemnities belonging to the day it selfe, as they are more plainly revealed in the New, is too great a taske for the present; onely in generall, the day it selfe, in the whole worke of it, shall be a day of the revela­tion of the righteous judgement of God, Rom, 2. 5. which im­plies not onely what, but why he shall judge, in way of mercy or otherwise.

In relation to the godly and penitent, it shall be a day of refreshing. Repent ye therefore and be converted, [Page 10] that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you Act. 3 19. 20. And a day of rest to his afflicted and oppressed ones. To you who are troubled rest with us, when the Lord Iesus shall be re­vealed from Heaven with his mighty Angels 2 Thes, 117..

As also a day of redemption.

Then looke up, and lift up your heads, for your redemption draweth nigh Luk 21. 28..

But with reference to the wicked impenitent, it shall be darkenesse and not light. Am. 5. 18. A day of wrath. Rom, 2. 5. When the Kings of the Earth and the great men, and the rich ones, and the Captaines, and the mighty, and every bond-man, would hide themselves in the dens, and in the rockes of the Mountaines; And shall say to the Mountaines and rocks fall on us and hide us from the face of him that sitteth on 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? Reu, 6. 15. 16. 17.

Now for the fourth thing propounded, Some con­siderations to strengthen our saith, that there shall be such a day; take these few instead of many which might be produc'd.

1. A naturall conscience is terrified with the heare­ing of it, Felix trembled when Paul preached of it Act, 24 25. ch. 17. 32.. And of the Athenians it's said that when they heard of the resur­rection of the dead, some mocked, but there was no mocking at the judgement; the Heathens generally had some glimmerins of light about it, though that light was clouded with much darkenesse and obscured by their fables: what makes all men so afraid of death, and so sollicitous about the sinnes of their life past, when they doe most strongly apprehend, that they [Page 11] that are to leave this world, if it be not from an inward conviction, that it is appointed unto men once to dye, and after this the judgement Heb, 9. 28.?

2. There is great need of such a day, and that in many respects. 1. No humane judgement or judi­catory is infallible and perfect; we have here but a darke apprehension either of God or of his workes. And there are many errours, unrighteousnesses and oppressions, even among Magistrates: But it cannot be thought that errour and wickednesse should take place unto eternity. 2. Good men for the most part suffer evill, and this hath not onely puzzeld many learned Heathens in their disputations about Divine Providence, as Seneca and Plotinus, Quare bonis vir [...] mala acci­dant cum fit pro­videntia. Sen. per totum li­brum. Plotinus Enne­ad. 3. lib. 2. &c. but the best of Gods children have been much offended here­at, as David, Psal, 73. 2. and Jeremy Jer, 12. 1.. The best answer to all objections raised from this ground, is by asser­ting a future judgement. 3. There be many myste­ries and Labyrinths of providence. The judgements of God are unsearchable, and his waies past finding out; and while they are so, we may well admire and adore, but we can not give God that distinct and ra­tionall service which he deserves, and we might ren­der, if we had more understanding of his workes. The end of Gods workes is for the manifestation of his glory, and that he may receive glory, neither of which can be perfectly attain'd on his part, or ours, without a day of judgement.

But thirdly, which is the strongest of all. There are plaine Prophesies of the day of judgement in Scripture, and that in two kinds. 1. By way of threatning against the wicked. And 2. by way of promise, for the pre­sent comfort and future benefit of the godly. The [Page 12] way of threatning is most frequent, I need not there­fore to instance in the particular places: The way of promise is very expresse, The Lord is not slack concer­ning his promise, 2 Pet, 3. 9. saies Peter while he is speaking of the second comming of Christ; and answering their ob­jections who say, where is the promise of his comming? And if God be either, as he certainely is both, Just and Good, Faithfull every way, there must needs be a day of judgement; If his merce were so great that he should repent of the evill intended, (though that be but to dream with Origen) yet even that greatnesse of his mercy would make the judgement so much the more necessary for the good of his Elect.

The use of this truth is either, 1. for all in generall, Application. or 2. more especially for such as are in authority.

There shall be a day of judgement. Therefore

1. Let it ever be in our eye, eare, and heart, and let's be frequently meditating of it, and of all that be­longs to it, but above all of the account which wee must then give, and that condition and state of Eterni­ty which will follow thereupon; some never dreamt of a Parliament, but they have seene it and felt the weight of it; and if we should be so foolish as not to thinke of this day, the comming of it will be never a whit the farther off, because we put it farre from us, but the more dreadfull; The Scripture speakes so much of it as serves to call in all our senses. For the eye. Behold the Lord commeth with ten thousands of his Saints, Jude, 15. to execute judgement upon all, and to convince all that are ungodly among them. The Lord Jesus shall be revealed from Heaven with his mighty An­gels: In flaming fire taking vengeance on them that know not God, and that obey not the Gospell of our [Page 13] Lord Jesus Christ 2 Thes, 1. 7. 8.. Behold he commeth with clouds, and every eye shall see him, and they also which peirced him, and all kindreds of the Earth shall waile before him. Rev. 1. 7. For the eare. The Lord himselfe shall descend from Heaven with a shout, 1 Thes, 4. 16. with the voice of the Archangel, and with the trump of God.

But that which should most of all affect our hearts, is that God shall judge the secrets or hidden things of men. [...]. Rom, 2. 15. Our swarmes of evill thoughts, and lusts, our simu­lations and dissimulations (as one distinguishes Dike of the deceitfulnesse of the heart.) and all wicked desires, devices and purposes shall then be disclosed, and whereas carnall policy, hypocrisy, and deceit stands us here instead sometimes among men, they shall make most against us before God. To thinke on these things and such like, may prevent many sinnes, speed and quicken our repentance, and make us carefull to have a conscience void of offence towards God and man Act, 24. 16..

2 Seeing there shall be such a day, let oppressors, persecutors, Tyrants, and all that are any way inju­rious tremble, but let the oppressed and afflicted be of good cheere; verily there is a reward for the righteous, and doubtlesse there is a God that judgeth the Earth Psa, 58. 11.. The Nimrods, Pharaohs, Herods, Pilates and such like, of the Earth, shall not stand in judgement as the Psalmists phrase is Psa, 1. 5.. And where shall the sinner and ungodly appeare, when the righteous are scarcely saved? 1 Pet, 4. [...]8. But the poore and meeke of the earth shall there be pleaded for, and avenged Jsa. 11. 4..

Therefore thirdly. Let us all live as becomes those who professe this faith. Then shall I not be ashamed, when I have respect unto all thy Commandements. Psa, 119. 9. There is no way to live free from inward rebuke here, or [Page 14] from open confusion before God, men, and Angels hereafter, but to live up in the power of godlinesse, unto that perfect rule which is set before us in the word. If the argument be good as it is, from the dis­solution of the world, to a most holy life, it is the stronger if we joyne with it the day of judgement. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godlinesse, [...]. 2 Pet. 3. 11. 12. Looking for and hastening unto the coming of the day of God? Psal. 51. 6. Labour we therefore both for truth in the inward parts; and to clense our selves from all filthinesse of the flesh, and spirit, perfecting holinesse in the feare of God. 2 Cor. 7. 1.

2. For such as are in authority, Gods on earth, judges a­mong men. Psal. 82. 6. First, Let them be upright, and humble, because they resemble him, are subordinate unto him, and must be countable.

There be higher then they. Eccles. 5. 8. And they must one day heare that command, and obey it, Give an account of thy Steward-ship. Luke 16. 2. Let them therefore judge, as those who must be judged.

2. Let them beware of all corruptions in judgement, to respect persons, take bribes, directly or indirectly, neglect the cry of the widdowes and Fatherlesse, with hold good from the owners thereof, protract causes, (and so to make the remedy worse then the disease,) to be partiall, to prefer private interest be­fore publike, are all abominations in the sight of God. For such like the Land mournes, the foundations of it shake, some courts of judicature are thrown downe, others are threatned. It's a common out-cry, that these sins are to be found else-where then at the coun­cell Table, in the Star-chamber, or High-Commissi­on, [Page 15] and Ecclesiasticall Courts. Hath not the wrath of God been sufficiently revealed from heaven, against the ungodlinesse and unrighteousnesse of men in this kinde? what means then the lowing of the Oxen, and bleating of the sheepe in ours eares, that persons are chang­ed in the exercise of authority, but not the crimes? The Supreame Court should set all to right in the in­feriour; but if the fountaine be tainted, what wholsom­nesse can be lookt for in the streames?

3. Suppose there was nothing wanting in way of justice, yet because there shall be a day of judgement, let those that judge on earth be as mercifull as they may be. h. e. as will stand with wisdome, justice, and the publike safety.

Themselves may need mercy; unlesse mercy save them, they shall perish. For those who are insensi­ble, or incorrigible or inveterate and implacable in ma­lignity, the Lord humble them that they may finde mercy in that day, I plead not for them: but such as in the simplicity of their hearts are turned a side and invol'd in the late fatall calamity, as the Orator cals the civill warre between Caesar and Pompey, should be pit­tied. * Cic. pro. Mar. Marc. Those words of the Apostle may not unfitly be made use of here. And of some have compassion, making a difference. Jude. 22. But be sure you neglect not them, who have undone themselves, to save you; my heart bleeds and breakes to thinke that the wisdome and power of a state should be so vaine a thing as not to find out, and effect some thorough remedy to releive them, who beg as for mercy with sad hearts and pale countenances, the price of their husbands and friends blood which is more then owing to them upon the strong­est obligations. To quiet them, and awaken those [Page 16] who are concerned in their cries, I have no more at present, but there shall be a day of judgement.

Now the second point, That this day is already re­solved 2 Point. on, comes in very fitly to drive on all that hath been said upon the first. It is appointed. God hath appointed it. Though it be one of the foure last things, yet it was first conceiv'd in the wombe of Gods eter­nall decrees, and a statute in heaven, before the foun­dations of the earth were laid. It is appointed for all men once to die, but after this the judgement Heb 9. 27 Compare Deod. with the Engl. Amotat, in fol.; 'tis not in­different whether we will understand the judgement in this place of the Hebrewes, of every mans particular, or of the generall judgement, and much lesse of the for­mer rather then of the latter, or of this latter peremp­torily: for if after death there be a particular judge­ment upon every man, we can hardly be kept of from imagining an interstitium or some space between death, and the judgement after death, and consequently we might suppose a purgatory in the interim. I take judgement there for the generall judgement. That's appointed. Knowne unto God are all his workes—

Two questions fall in here to be briefely considered 2 Questions toward the clearing of the point in hand.

1. Why Christians in the Primitive times prayed Tertull. in Apoc. cap. 39. Oramu [...] etiam pro Impe­ratoribus, pro ministris eorum & potestatibus, pro statu saeculi, pro rerum quiete, pro mora finis, h. e. ut horren­dum Dei judici­um differatur. Zeph. vide plura. cap. 32. eusd. Apol. pro mora finis, for keeping off the end of the world, not for the hastening of it?

Answ. Either from the apprehension of the evill and danger of the latter dayes, by meanes of Antichrist, or rather out of a principle of patience in themselves, and a mercifull disposition towards the Enemies of the Gospell, their persecutors, because this account is given by Peter why the second coming of Christ is de­ferred. The Lord is not slacke concerning his promise (as [Page 17] some men count slacknesse) but is long suffering to us ward, not willing that any should perish, but that all should come to repentance. 2 Pet. 3. 9.

2. May we not rather pray for the hastening of this day seeing there is so much need of it? For there is no effectuall remedy of corruptions in government and the miseries which flow from them, but that; especi­ally seeing that when Christ sayes with such as­severation. Surely I come quickly. Rev. 22. 20 John seemes to answer in the name of the Church, Amen. Even so come Lord Iesus?

Answ. We doe or should pray daily, Thy Kingdome come. And we may pray for the accomplishing of all prophesies, but more especially for promises; but we may not pray for the end but with reference to all knowne meanes ordained thereunto; and as it's vaine to imagine that times determined in Gods decree, can be changed: so is it also presumptuous to desire it. It must suffice us that Christ comes quickly; not in our imaginary due season, but in the Fathers. To this we must adde our Amen, Even so, as fully perswading our selvs, that his coming shall be, even the self day (m) as Exod. 12. 41. Moses speakes of Gods faithfulnesse in his promise to bring Israel out of Aegypt. But yet the Lambes wise hath not made her selfe ready, Rev. 19. 7 neither is she prepared as a bride adorned for her Husband; Ch. 21. 2. and though the promise is exceeding comfortable which is oft repeat­ed behold I come quickly, and the performance of it is most certaine on Gods part, and desirable on ours, yet our best meanes to hasten it is to further our owne and the Churches reformation.

For the use of this.

1. Let us satisfie our selves that the day is appointed Application. [Page 18] though unknown to us. As our Saviour sayes in one place generally. Act. 1. 7. It is not for you to know the times or seasons, which the Father hath put in his own power. So he speaks else where more particularly of this time. But of that day and houre knoweth no man, no not the An­gels of heaven, but my Father onely. Math. [...]4. 36. There's nothing whereby the credit of Divinity suffers more then by groundlesse, and yet confident assertions concerning the yeare and day of Christs coming. To give in all instances of mistake from Luctantius down-ward unto this day (as is already done by some in great measure) would not keepe of others from presuming still. If in any thing, in this much more, we should be wise unto sobriety. True beleivers are not in darknesse, that that day should overtake them as a theife. 1 Thes. 5. 4. Lets be more care­full to be beleivers, then to know secrets.

2. Seeing the day is set, we must arme our selves to be content in the meane while. Be patient therefore brethren unto the coming of the Lord. Iam. 5 7. If God should make us waite as long for Christs second coming, as the Patriarkes did for the first, no reason could be brought against it, and were the world to last more thousands since, then there were hundreds before, this might be said for it, they had but a bare promise for both, but we have the History of his first coming, to help us in wait­ing for the promise of his second. Can we desire that one of the elect should not be borne, or live uncalled? Let's therefore be content with that course of provi­dence which fals out in our time and for our afflictions, death Bonum factum habet Deum de­bitorem sicut & malum; quiae In­dex est omnis causae re [...]un [...] ­rator. Ter [...]. shall come between us and judgement to free us of them in the meane while.

3 If the day be set, then our reward is certaine not of worth, but through grace. * Here we may take in [Page 19] Saint Paules conclusion from a like ground. There­fore my beloved brethren, be ye stedfast, unmovable, alwayes abounding in the worke of the Lord, forasmuch as you know that your labour is not in vaine in the Lord. 1 Cor. 15. 58.

Next unto the certainty of the day, the certainty of 3. Point. Ingr. [...] pro [...]. Graecis­mus. Pisc. in Sch. the Iudge is to be considered. By that man whom he hath ordain'd or defin'd.

The honour of this worke is too much for any to as­sume, and the burthen of it too great for any to beare. It's said of the booke of secrets in Gods right hand, No man in heaven nor in earth, neither under the earth, was a­ble to open the booke, neither to looke thereon. And Iohn wept, because no man was found worthy to open and read the booke, neither to looke thereon. Reu. 5. 3. 4. If it be so great a matter to be of Gods councell, who is it that shall be trusted with all his power? who ever is judge, must be able for so great a worke, or else God and man would suffer extreamely by it; but note this that ability without authority, or a call to exercise it, will not suffice, no not in Christ himselfe; While he was on earth he was exceeding carefull in this respect; when the people would have made him King by force, he with­drew himselfe: John. 6. 15 They had no authority to conferre such a dignity or power upon him. When one desir­ed him to decide a controversie about the right or wrong of an inheritance, He said unto him, Man, who made me a judge or a divider over you? Luk. 12. 14 He knew how he came by power in heaven, and that made him the more exact on Earth.

The use of this calls me to it, because it is of great importance, and therefore I hasten from matter of proofe.

[Page 20] 1. If none be Judge but he who is appointed, they who thinke the question de Iure divino in any matter of Religion to be a needlesse one, may be better inform'd. All authority which may truly be called divine, that is to be exercised under God and in his name to a spiritu­all end, can have no other originall then himselfe, and must be founded in his appointment or determination. That which we expect a divine efficacy in and by, must be of divine efficiency, or else the effect and cause are not proportioned. A divine warrant is therefore ne­cessary in every one that judges in divine things.

2. Doth not the supreame Judge intrude himselfe? what then will become of his inferiours, who thrust themselves into those things whereunto they have no call? As 1. the Pope, whose office strictly considered in the substance of it is a tyranny. And 2. Bishops, as a superiour order to Presbyters is little lesse. To cleare this, heare how some distinguish of Tyrants. There is Tyrannus titulo a Tyrant in title, and tyran­nus exercitio, a Tyrant in exercise. Parcus in 13. ad Rom. Of Ty­rants by title there be two sorts; some whose function is good, but they have no right to it (or the power which they assume is lawfull in it selfe, but not for them) others whose office or power as they assume it, and in the substance of the thing it selfe is unlawfull. The Popes power is a Tyranny in the highest kind be­cause that authority which he challenges is not law­full neither in him, as Bishop of Rome, nor in any Bishop of the world. The power which Prelates as­sumed in ordination and jurisdiction in the substance of it was a lawfull power, but unlawfull and Tyran­nous in them as they appropriated it unto themselves, excluding those to whom of right it did belong. [Page 21] In the exercise of power, they whose authority in it selfe is most unquestionable, and whose title is confessed, may yet become Tyrannous, by abuse of power. And therefore care should be had every way by all those who take upon them any thing in affaires of reli­gion. This also (3.) concernes all Christian people and that singly, or combined; for single Christians, they should not take upon them the work of officers, that's absolutely inconsistable with order, politie, an organicall body, and with the nature of the Church, which is built upon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone, Eph. 2. 20. And be­cause all the congregation is holy, every one of them Numb 16. 3 up­on that ground or under that pretence for the congre­gation to oppose those who are over them in the Lord, in those things wherein they are over them, is directly to fall into the sinne of Korah, Dathan and Abiram, and that whereof Saint Iude gives speciall warning in his Epistle. Jude 11. [...]. It's of great use for every one that does any thing either in government or worship, to have an an­swer ready unto that question, when Christ shall pro­pound it at the last who hath required this at your hands? Isa. 1. 12.

3. This one word more. The Iudge is of Gods owne ordaining, therefore there can be no appeale from him; no not unto the Father, The Father judgeth no man, but hath committed all Iudgement unto the Sonne. John. 5. 22. If he say come ye blessed, or goe ye cursed, we must abide by it unto all eternity. How comfortable is this to all that beleive in him and obey him? but oh the terror of it unto all those that will not have this man to reigne over them. The Jewes cryed out not this man but Bar­rabas. Ioh. 18. 4▪ They denied the holy one and the Iust, and de­sired [Page 22] a murderer to be given unto them: Acts. 3. 14. But God hath made him Lord and Christ. Cha. 2. 36 They who will not come un­to him to have life; John. 5. 40. shall be brought before him to receive eternall death. But of this more fully and ex­pressely in the next point.

The man Christ Iesus is the person ordained to be Iudge, 4. Point. God is not here excluded, for God shall judge by him as in the Text. And in other places the Judgement is more directly referred unto God. Henceforth (saith Paul) is laid up for me a crowne of righteousnesse, which the Lord the righteous Iudge shall give me at that day 2 Tim. 4. 8. The man Christ Jesus is said to be the Judge, because he is to discharge this office also in forma servi as a righte­ous servant, appointed by his Father hereunto.

Two things are here to be insisted on, before the use.

• 1. That He is ordained Judge.
• 2. Why He is ordained Judge.

1. If we consider Him in his humiliation it may seem Ille qui stetit ante Iudicem, ille qui alapas accepit, ille qui consp [...]os est, ille qui spinis coronatus est. Dr. August. in Psal. 96. strang that one born in a stable, laid in a manger, reput­ed a poore Carpenters Sonne, that had not whereon to lay his head, who was counted a friend of Publicans and Sinners, a Samaritan, that cast out devils by Beel­zebub the Prince of the Devils, whom one of his own Disciples betrayed, the rest forsook, whose own whole Nation as one man accused as a blasphemer and traytor, who was crucified among theives, and forsak­en of God; should receive such glory, and have such a power and trust committed into his hands; who can beleive this report? Isa. 53. 1. But take of the vaile a while, or looke through it, and you shall finde he was in the forme of God, and thought it no robbery to be equall with God. Phil. 2. 6. Nay more: In the beginning was the word, and the word was with God, and the word was God The same, or even he, [Page 23] was in the begining with God. All things were made by him, and without him was nothing made that was made; John. 1. 1. 2. 3. Consider of him likewise in his estate of exaltation.

He is King of Kings and Lord of Lords. Rev 19. 16. The blessed and onely potentate. 1 Tim. 6. 15. God hath given him a name above every name, Phil. 2. 9. yea, all power both in heaven and earth. Mat. 28 18 Every knee shall bow to him, and every tongue confesse unto him. Rom. 14. 11. who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers being made subject unto him. 1 Pet. 3. 23.

But what ever he is, or the world thinks of him, he is the man; for we must all appeare before the judgement Seat of Christ. 2 Cor. 5. 10. Peter tels Cornelius and his company of him, 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. Acts. 10. 42. Betweene his resurrection and ascention he convers'd with his Disciples 40. dayes, speaking of the things pertaining to the Kingdome of God, Act. 1. 3. It seemes by the former testimony, this was one principall thing, which he then gave in charge to be taught concerning himselfe.

2. But why is he Iudge? To answer in few words. 1. As he was born King of the Iews, Mat. 2. 2. so was he also as the naturall, proper, and onely begotten Son of God, borne herre to God, and therefore fittest to be taken into the fellowship of Empire. with his Father. And 2. because God hath also a Kingdome ex consilio, like a purchase over and above the naturall inheritance, therefore he was appointed heire of all things. Heb. 1. 2. 3. He is in all respects most desirable, and least liable to exception; every way qualified for such a work as Isa. declares at large. Isa. 11. from 2. to 6. 4. And seeing God purposes to deale with men after the manner of man, he condiscends to let them [Page 24] have one that is flesh of their flesh, and bone of their bone, to be finall judge betweene him and them, that he may be the more justified, and they without all ex­cuse. 5. Besides that Christ hath gone so low in aba­sing himselfe for his Fathers glory, that he onely is worthy to be thus farre exalted. 6. What the Jewes will thinke of this at last, that he whom they scorne to owne for a Messiah, shall be the Judge of all the earth, I know not; but being as he is of the seed of Abraham and David according to the flesh, it will make the more for the justice of their condemnation. 7. And therefore he is the fitter to be made Judge, that we may the rather beleive on him and obey him, and in all respects apply our selves to him as is meet while he of­fers himselfe to be our Saviour, and sayes, having his Armes of mercy outstretched in the meane while as on the crosse, Come unto me all ye that labour and are heavy laden, and I will give you rest. Mat. 11. 28.

For the use of this. 1. Let us observe all those spe­ciall Application. Items which are given us in Scripture about Him. As 1 to beware of him. Behold (saith God) I send an An­gel before thee, to keep thee in the way, and to bring thee in­to the place which I have prepared. Beware of him, and obey his voyce, provoke him not, for he will not pardon your transgressions: for my name is in him. Exod. 23. 20, 21. This is no other then the Angel of the Covenant. Mal. 3 1 Both places are commonly understood of Christ. 2. To kisse him. h. e. to love, reverence and obey him, or according to the Ancient Latin translation, which was used in Cypri­an's Discite Disci­plinam. time, to learne discipline. Kisse the Sonne least he be angry; and ye perish from (or in) the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. Psal, 2. 12. 3. To heare him. At his transfi­guration [Page 25] in the Mount, a voyce was heard from hea­ven, saying, This is my beloved Sonne, in whom I am well pleased; Heare him. Mat. 17. 5 4. Not to be ashamed of him before men, or offended at him. They are his own words. Blessed is he that shall not be offended in me. Mat. 11. 6. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Chap. 10. 33. 5. The last and principall one is to beleive in him; for this is the worke of God, (h. e. the principall duty which God re­quires all men to indeavour towards Christ;) that ye beleive on him whom he hath sent. Iohn 6. 29 If we desire to finde him a friend when he comes to be our Judge, let it be our care to approve our selves in every one of these specialties while we live here, and the rather be­cause we are so particularly and distinctly warned of them in his word.

And secondly, let's have due respect to his Ambassa­dors, Members, little ones, Ordinances, Commande­ments, and whatsoever person or thing hath any rela­tion to him. For his Ambassadors, you know what he said to some of them for their incouragement, He that receiveth you, receiveth me, and he that receiveth me, re­ceiveth him that sent me. Mat. 10. 40. &c. These are times wherein God is purifying the Sonnes Levi; and many among us must take that in Malachi unto our selves. There­fore have I also made you contemptible and base before all the people, according as ye have not kept my wayes, but have beene partiall in the Law. Mal. 2. 9. But what though some have prov'd unsavory Salt, will you therefore con­demne all? This is an houre of triall and day of temp­tation upon the Land. God exceedingly humbles the Ministry, many therefore condemne the calling and function it selfe, as if Ministers were a needlesse gene­ration [Page 26] of men, born onely to live upon the sweat of o­ther men's browes; and while care is taken to remove such as are scandalous, others are left to the mercy of the people, little lesse then starved out of one place in­to another. But while the punishment of Priests and Levites under the Law, lights upon Ministers of the Gospell, let such as envy either their gifts and parts, or their livelihood and subsistance, or unjustly molest, or reproach them, take heed least the curse of Levis Enemies light also in these times of the Gospell on the heads of those who maligne Ministers. Smite through the loynes of them that rise against him, and of them that hate him that they rise not againe. Deut. 33. 11. This Moses speakes either by way of Prayer, or Prophecy; take it in the mildest sense, it is a fearfull curse, where ever it lights. Secondly, for his members (and here also I hope some of his Ministers must be computed) he that toucheth them, toucheth the Apple of his eye. Zach. 2. 8. Yea to every one of them belongs that in the Psalme, Touch not mine annointed and doe my Prophets no harme; Psal. 105. 15. and that of Christ from heaven in a vision, Saul Saul, why Act. 9. 4. persecutest thou me? Thirdly, Of the little ones he saith; whosoever shall offend one of these little ones which beleive in me, it were better for him that a Mil-stone were hanged a­bout his neck, and that he were drowned in the depth of the Sea Mat. 18. 6.. I confesse there needs a great deale of wise­dome to apply these things, because among the many pretenders to be of neare relation unto Christ, certaine it is, that there are many whom he himselfe will not own. We have one Character given by him, to help us the better in discerning of them. They are workers of iniquity. I never knew you, depart from me, ye that work iniquity Mat. 7. 23. On the other side even among the sheep of Christ, Jacobs portion, there be many spotted, and ring-straked; [Page 27] Some that are weake, sick, broken, that either wander of themselves, or are driven away, and lost in ap­pearance; Ezek, 34. 4. we must labour for the like affection and be­haviour towards all these that Christ himselfe hath. Fourthly, for his ordinances. There are but few which can peculiarly be called his, for newnesse of insti­tution, in the N. T. we should therefore be the more carefull in observing of them. To thinke there is no Government of his appointing (without which no well ordered society can subsist) cannot enter into my minde to conceive. If there be none; the greater care and burden lies upon the Magistrate; he hath the more to answer for, if divisions, errors & confusions multiply in the Church, through his neglect. As for the Lords Supper, judge in your selves, doe you thinke it is the minde of Christ, that bread and wine should be provid­ed in the Church, and set upon the Table as at a Ta­vern, that whosoever will, may come and take it for his money? If you would have any respect given to your Honours, or Ordinances, be carefull of Christs. Ile say no more. Fifthly, for his Commandements, the chiefest of them is that we love one another, John 15. 12. wherein we most faile. His example, Rev. 1. 5. who hath loved us and washed us in his own blood is sweet and strong, yet that suffices not. Pray we therefore earnestly, that by his grace, we may be able to say, God hath not given us the spirit of feare, but of love and of a sound minde. 2 Tim. 1. 7. Sixthly, to adde a word or two upon this occasion: There be others taken in of late, according to the example of the best reformed Churches, and by warrant of the word to share in Church government with the Mini­sters. These also we must obey, and submit unto, as be­ing in the number of those who watch for our soules as [Page 28] they who must give an account. Heb. 13. 17 Seventhly, to conclude this use; Worthy is the Lamb that was slaine to receive power and riches and wisedome, and strength, and honour, and glory, and blessing. Rev. 5. 12 And therefore we may not thinke much of any thing given to him or his Church. In some cases, Gold and other treasure was taken for common use, after it had been dedicated, or consecra­ted unto God. 2 Kings 12. 18. Chap. 18. 15. 16. And the State may take from the Church, as the Church it selfe uses to alienate for the good of it: yet care should be taken, that Christ may not have any just occasion against us either in behalf of his Ministers, or other members in any kind. To bestow a box of oyntment on him, was thought waste by Judas, but not by Christ himselfe.

A third use is this, seeing Christ shall be judge, let's love where he loves, & hate where he hates, so we shall be sure to please him, and that hee'l befriend us. Let that be our meat and drinke which was his, to doe the will of him which sent him, and to finish his worke. John, 4. 34.

To deny ungodlynesse, and worldly lusts, and to live soberly, righteously & godly in this present world; yea to deny our selves, to take up our crosse, and to walke as he hath walked, cannot but be most accep­table Titus, 2. 12 Math. 16. 24. in his sight, because this is the true use of the grace of God toward us in the Gospel, and the duty of his Disciples. And seeing he loved the Church and gave him­selfe for it, that he might present it to himselfe a glorious Church not having spot or wrinkle or any such thing, but that it should be holy and without blemish Eph. 5. 25.; we may be sure that all sincere upright regular endeavours toward the reformation of it, are according to his heart. As for the things which Christ hates, there be some particu­lars which are accented with his abhorring as, 1. Hy­pocrisie, [Page 29] Woe unto you Scribes and Pharisees Hypocrites. Mat, 23. 13. 2. The deeds of the Nicolaitans; for thus he writes in his Epistle to the Angel of the Church of Ephesus. But this thou hast that thou hatest the deeds of the Nicolai­tans which I also hate Rev. 2. 6., 3. the doctrine of the Nicolai­tans as well as their deeds, for so he writes to another, I have against thee [...] (h. e. this great evill to lay unto thy charge) or some heavy judgement to inflict, because thou hast there, them that hold the doctrine of Balaam. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate ver. 14. 15.. So as evill doctrines are hatefull to Christ, as well as evill deeds; we may as well plead for the toleration of the one, as of the other; yea to hold the doctrine, h. e. to be stiffe in maintaining evill opinions, or to suffer such as doe, (which thing I hate [...].) is abominable before Christ as well as to teach them. 4. Lukewarmenesse also is another particular, because thou art lukewarme, and neither cold nor hot, I will spew thee out of my mouth Rev. 3. 16.. This is said to be the Church of Englands sinne in worship and government Brightman in apoc. c. 3. under Liturgy and Episcopacy; would to God it were not her sinne even till this day; we are neither so cold as by publique indulgence to tolerate all opinions, nor so hot as to suppresse one Sect. Not so cold as not to admit of Presbyteriall government upon triall, and in part; nor so hot as to receive it wholly in the power, and practise. 'Twere well if in these things we were more then almost perswaded to be Christians.

The Fourth use. Above all things let's take heed of crucifying Christ againe, and of putting of him to an o­pen shame, or of betraying him or his cause for by-re­spects, least as he said unto his Brethren, I am Joseph whom ye sold Gen, 45. 4., so it be said unto us, I am Christ [Page 30] whom ye denied. The Jewes will not believe him to be the true Messiah, and feare not his second com­ming: (though some prove a first and second com­ming of the Messiah by their owne traditions) Petrus Galat. de Arca. Cath. verit. lib. 4. c. 1, Tit, 2. 13. but his glorious appearing, is our blessed hope; yet while we de­sire he may be our Saviour, let's so walke as becomes those who remember he must be our Judge. The fifth point followes.

The world is to be Iudged by this man. The world, this 5. Point. implies, 1. All persons, for we must all appeare before All persons. the Iudgement seat of Christ, that every one may receive the things done in his body 2 Cor. 5. 10.. And whereas it is written (Jsa. 45. 23. As I live saith the Lord, every knee shall bow to me, and every tongue shall confesse to God.) The Apo­stle from thence concludes in this manner, So then e­very one of us shall give an account of himselfe to God Rom. 14. 11 12.. Saints as well as sinners, for of such he there speakes. And yet more distinctly, Jewes and Gentles. Behold he commeth with clouds, and every eye shall see him, they also which pierced him, and all kindreds of the Earth shall waile because of him Rev, 1. 7., small and great ch. 20. 12., quicke and dead 1 Pet, 4. 5.. Our Saviour speakes of Tyre, Sidon and Sodome, that it shall be easier for them at the day of Judgement then for Capernaum and Bethsaida Mat, 11. 22. 24., which implies, that all who ever lived, not onely af­ter his incarnation, but from the beginning of the world, shall be respectively countable unto Christ, one as well as another. And as all persons, so All causes. 2. all causes shall be judged by him. The distinction between civill and ecclesiasticall judicatories shall then vanish, all things shall be indifferently heard at one Barre, and men shall give an account of their practise or conversation. He shall reward every man [...] [Page 31] [...] Mat. 16. 27. Of their workes. The dead were judged out of those things which were written in the bookes [...], Rev, 20. 12., of their words: Every idle word that men shall speake, they shall give an account thereof in the day of judgement Mat, 12. 36.. of their councells. Judge nothing before the time, untill the Lord come who both will bring to light the hidden thing of darknesse, and will make manifest the coun­cels of the hearts 1 Cor, 4. 5.. and of their secrets. God will bring every worke to judgement with every secret thing, whether it be good, or whether it be evill Eccl. 12. 14..

3. As all persons and causes, so likewise all crea­tures, All the Crea­tures. the Angels not excepted. The creature it selfe al­so shall be delivered from the bondage of corruption into the glorious liberty of the children of God Rom, 8. 21.; And the Angels which kept not their first estate, but left their owne habita­tion, he hath reserved in everlasting chaines under darke­nesse unto the judgement of the great day Jud. 6 [...]e..

This in the use of it, serves, 1. To shew us the va­nity Application. of the world and of all humane jurisdiction; 'tis not finall nor supreame. When a Parliament is sitting, all inferiour courts tremble; and every one is ambiti­ous to get in to be a member of that Court, which is the highest. There shall be a time (as we are now assu­red) when Lords and Commons must also give an ac­count. How much better is it therefore to be a Chri­stian, a Saint, then a member of either House? Doe you not know that the Saints shall judge the world 1 Cor. 6. 2.? Let all that judge in this world, carry themselves so in all respects, as to be not onely willing to be judged by Christ, but also in the number of his assessors at the last.

2. Hence is comfort to Gods people, they are cha­stened in and by the world. But when we are judged, we [Page 32] are chastened of the Lord, that we might not be condemned with the world 1 Cor. 11. 32..

3. Let's all prepare for judgement in every thing: Here the Church complaines not onely of men, but sometimes of God himselfe, My judgement is passed o­ver of my God Jsa. 40 27.. Though there is no cause for this, yet Satan takes occasion to make corruption give such language; But surely when Christ judges all the world, he will remember his Church; yet let Saints beware that they doe not so much please themselves Note. with the thoughts of their reigning with him, as in the meane while to forget that even they also must be judged by him.

4. To conclude, seeing Christ shall judge the world, let the world take heed how she carry her selfe toward Christ and his Church. As Christ was content to stand at Pilats barre, and Paul before Cesars judgement seat Act, 25, 10., so must all the members of the Church be subject in like manner; Christ himselfe thinkes it enough to have supremacy in all causes hereafter, though in some re­spect he is supreame now. His Church the Spouse can be in no better condition on Earth then her Lord was. But he that is head of the Church, shall be judge of the world, and though this claime be justly rejected in the man of sinne, yet it cannot be denied unto this man, whom God hath indeed ordained, as he by whom he will judge the world in righteousnesse. This brings me to the last point.

The man Christ Jesus shall judge the world, according to [...]. Point. the will of God, and in righteousnesse. According to the will of God, for God shall judge by him; And shall not the judge of all the Earth doe right Gen, 18. 25.? And in righteous­nesse, this must needs follow, because the will of God [Page 33] is the rule and roote of righteousnesse. Righteous judgement, is that which God commandeth to be used betweene man and man, and that which all men ex­pect from God. The want of this in men, and our not discerning of it in many of the wayes and workes of God, is that which makes a future-finall judgement to be most necessary; and therefore this particular of all others belonging to that day must needs be most cer­taine. The glory of God who ordaines Christ, and the glory of Christ who undertakes that whereunto he is appointed, and the glory of the worke it selfe which is the last and most solemne of all that comes within the compasse of divine providence, depends altogether upon this condition, that all be done in righteous­nesse.

But what doth this import that Christ shall judge the world in righteousnesse? I answer 1. Negatively.

1. There shall be no respect of persons, Rom, [...]. 11. kindred, friendship, greatnesse shall take no place with him.

2. He shall not judge according to the sight of his eyes, or hearing of his eares Jsa, 11. 3., or according to appearance, John, 7. 24. but as the truth of every cause and case shall require. Some suppose that a Judge on earth is tied to go secun­dum allegata & probata, according to legall proofe and Baldwin. de Cas. Cons. lib. 4 cap. 12. casu. 6. evidence, though in his conscience he be perswaded otherwise, or else that he must deponere personam judi­cis, suspend his act as Judge, and take upon him the place of a witnesse before an other. But Christ shall never be brought to this streight, by causing all evi­dence to be brought in, or by supplying of it with his righteous sentence.

3. He shall not onely give sentence, but also cause the equity of it to appeare, when he saies come yee bles­sed—his [Page 34] reason followes, for I was an hungred and yee gave me meat, &c. Math, 25. 34 35.

2. For the Affirmative part of the answer, he shall iudge in righteousnesse, that is, 1. In generall, ac­cording to the tenour of all prophesies which went be­fore of him, wherein no particular belonging to the office of Christ is more frequently or emphatically ex­press'd then this, that his judgement shall be righteous, Psa, 45. 6. 7. 72. 2. 3. 4. and righteous in this sense, that poore afflicted ones shall have benefit by him, and the wicked and ungodly be condemned. And therefore his judge­ing in righteousnesse shall be (to speake more par­ticularly) Both 1. according to the tenour of all promises made to such as believe in him and obey him, and all testimonies which import any thing that tends unto their happinesse. The summe of all which is, that all teares being wiped from their faces Jsa, 25. 8., they shall have fulnesse of joy and pleasures at God right hand for ever more Psa, 16. 12.. And 2. according to the threatnings de­nounc'd against the wicked, hypocrites, and unbelie­vers, all which speake nothing lesse then that as ves­sels of wrath fitted unto destruction, they shall be fil­led with wrath, and lie under it for ever. 2. His judgement shall be righteous, both with reference un­to God, that his councell may stand, and decrees take place; and also in relation unto men, and therefore his decrees shall so take place, as the harmonie of them with his revealed will shall be sounded forth, though in severall tunes, as well by them who perish, as by those who are heires of glory; every tongue shall confesse to God Rom, 14. 11..

This point requires a larger application then Application. the proportion of a Sermon will allow, and another [Page 35] kind of use then is proper for a day of humiliation; for the present I shall onely touch upon these few heads.

It serves 1. to assure us that there is an infallible Iudge provided for the deciding of all controversies, and to put an end unto all strife. The Papists busie themselves, and puzzle others with disputes about this question, who is to be the supreame and infallible Iudge of controversies in matters of Religion, whether the Pope, or generall Councells? Our answer is, neither the one, nor the other, nor any at all Davenant. de Iudice & nor­ma fidei. cap 4. Carkon in exer­cit. Theol. since Christ and his Apostles, but he onely at his second comming. They that will submit to no government but upon the supposition of infallibility in the persons judging, must be subject unto none at all, neither civill nor ecclesi­asticall, no nor to their owne judgement of discretion. If any might presume of infallibility, the Church hath the fairest pretence, because she hath many promises, which the world hath not. The last resolve of things shall be most exact, but here we are all subject more or lesse, either to errour or uncertainty. Happy is he that can say I know nothing by my selfe; but that which followes in St. Pauls words must needs be ad­ded, yet I am not hereby justified, he that judges me, is the Lord. 1 Cor. 4 4. If Moses Aaron and Samuel were a­mongst us, the best Magistrate Priest or Prophet that ever was, they could not satisfie in all things, either some unrighteousnesse might be found in them, or they though innocent might fall under suspition, and therefore both they who are in place of judicature and all that are under authority, for the present have need of patience, wrongs and injuries may be the better borne here, because hereafter God will judge the world in righteousnesse.

2. Though on a fast day, the ministery of the word should tend to humbling, yet because that hum­bling is in relation to comfort, therefore I may not hide from you the consolation which this point affords for all Gods children; the rather because the Psalmist calls for all possible rejoycing from all creatures upon this ground. Let the heavens rejoyce, and let the Earth be glad: let the Sea roare and the fulnesse thereof; let the field be joyfull, and all that is therein: then shall the trees of the wood rejoyce before the Lord, for he cometh, for he cometh Primo adven­tu ad redimen­dum. I [...]rato ad­judicandum. He onymus (twice repeated) to judge the Earth: he shall judge the world with righteousnesse, and the people with his truth. Psal. 96. 11. The contents of the Psalme referre all this to the generall judgement; Some of the Ancients As Augustine and Jerome. include both the first and second coming of Christ; and though that title which is prefixed by the Septua­gint, (A psalme for David when his land was established unto him) [...]: gives some light to understand the occa­sion of it; yet that hinders not but that it may, and from the matter of the Psalme it selfe, it must be un­derstood of Christ. When the Apostles speake of Christs last comming, and the proper use of it unto believers, they set it forth as the most blessed time that can be imagined. And therefore we pray thy kingdome come, because the comming of it, in that part or manner of administration which is yet future, is for the comsummation of our blisse; And seeing we doe pray for it, let's all reforme; Corrige te, & non ores contra te. Augustinus. the righteousnesse of the judgement should teach us to live righteously, that our joy might be full both now, and then.

3. If Christ judge righteously, wicked men who are so hardned as not to repent, must needs perish; riches, learning, honour, power, nobility, a forme of [Page 37] godlinesse will be of no use before a righteous judge, to make ungodly men escape. The more any abound either in outward blessings, or shewes of piety, the greater shall be there condemnation. The righteous Lord loves righteousnesse Psalm. 111 7.; and hates all workers of ini­quity. Psal. 5. 5.

4. I shall adde but one word more; Lords and Commons, all that are Judges in the earth may learne from hence what God and men expect at their hands; to judge as Christ judges, in righteousnesse. That questi­on which God puts by David, Doe ye indeed speake righ­teously, O ye congregation? doe ye judge uprightly O ye Sons of men?(x) does not onely imply the duty, but the (r) Psal. 58. 1 sinne, and the danger of all great Assemblies, or smaller Courts. They who represent God in their places, should also resemble him in his vertues: and because they act his part here, therefore he is present with them. (God standeth in the congregation of the mighty Psal. 82. 1. &c) observes and over-rules (he judgeth among the Gods.) And though he beare with them, because though cal­led Gods, they are but men, subject to like passions as other men are, and too often to greater corruptions and abominations then many of their inferiors, yet having said ye are Gods, and all of you the Children of the most high; He will the rather expostulate, How long [...] Rabbini fere in malum. Sicut Tyrannus qui­spiam praecipi­tabimini ad in­feros. R. Selomo. Arnob. Chrysost. daemones, vel ut I heod. daemonum principes intel­ligunt. will ye judge unjustly, and accept the persons of the wicked? Neither is that all, he threatens further, and will exe­cute accordingly, ye shall dye like men, and fall like one of the Princes. * As common men you shall dye a com­mon death, as Princes you shall dye like Princes. The shame, sorrow, and curse of your deaths shall as much exceed other mens, as the glory and power of your places is above the condition of meaner persons. [Page 38] Therefore let him whose daily worke it is to judge o­thers, judge himselfe. If he have been righteous, let him be righteous still, Rev. 22. 11 strive for that praise which is given to the Angell of Thyatira, I know thy workes and charity, and service, and faith, and thy patience, and thy workes, and the last to be more then the first. Rev. 2. 17. He that hath not been righteous, let him repent; for now God would have all men everywhere to repent. If any will be so wicked, as to harken unto neither of these di­rections, and so hard-hearted as to despise the terror of the Lord, the judgement to come, yet let every one that feares God beleive, that he hath appointed a day, &c.

If I had to doe with those scoffers whereof Peter pro­phesies, 2 Pet. 3. 3. and they should aske how it may be pro­ved that there shall be a day of judgement. I might answer, that God hath given proofe of this in raising Christ from the dead. This is the second generall propounded in the beginning, and those words of Paul in another place doe much strengthen this, For to this end Christ both dyed, and rose, and revived, that he might be Lord both of the dead and living. Rom. 14. 9 And though the phrase of the Text in Greek, which signifies to give faith, might seeme to import some other thing, yet the better sort of interpreters concurre with our translati­on. [...] hoc loco non declarat fidem praebere i. e. crodendi potestatem face­re. sed fidem fa­cere Beze. Praeb [...]n [...] mibi est faciens nec [...]liter Syrum capio & Ara­bem. Ludev. de Dieu. The Generall use. If any thing might hinder this hope in Christ, his being under the power of death was the most like­ly; that impediment being removed by his resurrection, we are not onely assured that he will come, but in­couraged to pray, Come Lord Iesus, or in the Psalmist's words, Arise O God, judge the earth, for thou shalt inhe­rit all Nations, (e) Psal. 82. 8.

In the meane while our worke at present is to repent. The day cals rather for the practise of this duty, then a [Page 39] Sermon. I shall only therefore put you in remembrance of this one thing. Our sinnes in worship and religion I feare are yet to be repented of. One reason why God keeps us from a setled order and government, may be, because many are willing to some changes: but few see, or are sufficiently affected with the evill of our former wayes. Besides the greatnesse of the sinne it selfe, this may prove the wofull consequence of it, that many will lick up their own vomit, and wily-carnall polititians make worship and government to change fashions with the times, and be upon all occa­sions so ordered as may please profit, or humor men; but how this will please God judge you; and how Christ will take it when he comes to judge the world in righteousnesse, let it be considered: Let your own judging minde you of his; and your barre helpe you to remember his tribunall. Many in these dayes passe, and more are likely to be sent for, from judging others among men, to be judged themselves before God. If either the feare of Christs justice, or the love of his mercy, may be of any force with us, let us all repent now, and from henceforth be preparing to give an ac­count of our selves, unto that man by whom God will judge the world in righteousnesse.