MY purpose is not to ingage my self or weary this Honourable Assembly with any of the bu­sie and perplex controversies about Church-government on foot among us; wherein its not easie for a man not biassed to satisfie either his own Con­science or his Auditory: [...] Tim. 6.4. [...]. [...]: circa questiones La [...]g [...]. Questions they are which if men once dote upon them, or be sicke of them, will occasion envy, strife, railings, evill surmisings and perverse disputings: Concerning which, Luthers ad­vice [Page 2]to a Synod of Divines assembled at No [...]im­berg and engaged in a hot contention, is not to bee despised. Meum confilium fuerit cum nullum sit Ecclesiae periculum, ut hanc causam sinatis vel ad tempus sopi­tam (utinam extinctam) jacere. However I conceive it most unfit at this time 1 for, to turn a day of humili­ation into a day of disputation; and that which should be a day of reconciliation with God, to make it a day of division among our selves; and by the per­formance of a present duty to engage a mans selfe (as some have done) in a future and may be fruitlesse Controversie; I feare would be judged by the Lord fasting for strife.

I shall only crave leave to present my thoughts to you out of Rev. 15.2.3. and so passe to the Text. Mr Mars [...]als Serm. in [...]x. The Doctrine and Ordinances of the Reformed Churches comming out of Popery are said to bee [a sea of glasse mingled with fire.] If glasse, they are not Chrystall, as those in the Primitive times were chap. 4.6. yet not [as the blood of a dead man] as those under Popery cap. 16.3. And this sea is min­gled with fire, Absum [...]s à Chry­stall [...]a puritate, quam deb [...]ret: ga [...]dea [...]us ta­men hoc quo frui­m [...]r bon [...], c [...]nten­dentes à De [...]ut ad [...]ciat q [...]od de­ [...]st: Brightm, in loc. of persecution from without, and of contention from within: yet it is the duty of them that have gotten victory over the beast to stand upon this sea, make use of these Ordinances, and rejoyce in them, with the harpes of God in their hand.

I should be glad if our glasse were Chrystall: I blesse God our sea runnes not bloud; and I shall earnestly beg of God to quench this fire: yet I hope it shall never so far scorch mee as to cause me not to blesse God for what wee have already attained; though wee cannnot say that wee have attained: I [Page 3]would praise God at the foot, if I cannot get to the height of Zion, and comfort my selfe in those purest times, Ier. 31.12. when new Ierusalem shall come downe from God out of heaven, and a pure river of water cleer as Cry­stall shall proceed out of the throne of God and of the Lambe, cap. 22.1.2.

But I wave these things at present, and come to the Text, which I conceive more sutable to the time.

The maine businesse of this day is humiliation, which is so charged upon us; Lev. 2 [...] 2 [...]. that the soule that is not afflicted this day shall bee cut off from among the people. Now a man cannot humble himselfe but he must also judge himselfe: which a man will never doe aright unlesse he set himself before God sitting upon his Throne of judgement: That as he sits with you in your judgement (for he judgeth in the assem­bly of the Gods) so you shall stand before him in his judgement also; Ps. 82 [...]. Eccles 58. for there is an higher then the highest; before whom you that now judge others shall bee judged your selves; which is necessary for you in authority to have alway before your eyes, but spe­cially upon this day of your solemne humiliation.

In the words read to you are these 6 branches.

1. Iesus Christ shall judge the world: The King­dome ever since the fall hath bin in the hand of Christ as Mediator, Io. 5.22. Heb. 1.3. the Father hath commined all judgement to the Son; that as he beares up all things by the word of his power; so hee might also rule all things by the same word: And the last act of his Kingly office shall bee to judge the world, to settle the eternall estates of men and Angels, and then hee [Page 4]shall give up his Kingdome to the Father, that God may be all in all.

Nemo tam mag­nus qui [...]ffigia [...] a [...] tam pusillas qui excludatur.2. All men shall be judged; all that were, are, or shall bee, the dead both small and great; all, with a particular application. we all, we with the rest shall stand up in our lot at that day. I who speake, and you that heare; you that now judge, and they also that are judged, no man so great that shall escape it, or so small that shall be overpassed in that day.

3. All shall so appear as to be made manifest in that day: Altius spectaris Taul [...], me [...] ju [...] ­ciase nos in lucem pro [...]tu [...]o [...]. Cal. Estius. so much the word [...] points us to; which though some Interpreters render apparere and astare and make it all one with that Rom. 14.10. wee shall all stand before the judgement seat of Christ: yet some conceive, and that justly, that the Apostle had a farther intention in using this word, sc. that all shall so stand as that they shall be laid open and made ful­ly manifest in that day: and so in the next verse the same word is twice rendered by our owne Transla­tors, We are made manifest unto God, and I hope we are also made manifest unto your consciences.

Rom. 24 12.4. The end of this manifestation; is that every man may give an account and receive a reward. Every man shall give an account of himself to God. Every man shall receive according to what hee hath done whether good or bad.

Now men and Angells were not able to take the accounts of one man; there be so many additions and deductions and defalcations in them. Such an evill done, and so much ungodlinesse in the com­mitting of it, so much lewdnesse in your filthinesse. Such a good duty done, but with so much selfe love [Page 5]and selfe ends. Such a service the act was but small indeed, as the widows mite, but with so much love to God, so much singlenesse of heart, &c. this would pose the wisdome of men and Angells. But Jesus Christ shall give every man his debentur at last, how much glory is due or how much wrath, and he will ballance the Accounts of the world. [...].

5. The things to bee accounted for in that day are the things done in the body, and none else, for so much in the originall the words import. Man is confidered either in statu conjuncto, as the soul acts in the body, or in statu separato, as it acts apart from the body. After death the soule lives and acts; the law of God is eternall, and the creature is bound to it jure creationis, which is an eternall obligation: 2 [...]. q. 13 4. Abinitio peccat diabolus, quasi semper in act [...] peccati p [...]rsev [...]re [...] idem qu [...] [...]st de cat [...] da [...]a [...]; damna [...]i indes [...]e [...] ­tur p [...]ca [...]t. Mo­lina p. 1 q 64 2.2 disp. 2. Capel. de tentat. p. 146. and therefore Aquin. saith truly, Damnati blasphemant Deum & in hoc peccant: yet the Schoolemen gene­rally conclude that the demerit of sin ceaseth after this life, because then there would be processus in infinitum in the intention of torment, which the crea­ture could not beare. Therefore sins on earth de­merit, but sins in hell doe not, because the soule is in actuall possession of eternall torment rather; In beatis bona non sunt meritoria; sed pertinentia ad eorum beatitudi­nis pr [...]mium: Et similiter mala in damnatis non sun [...] demeritoria sed pertinent ad dam­nationis paenam. Aquin 22. q. 13. [...]4. ad. 2. Supplem. tert [...] partis. q 98.2.6. as in heaven the soules of the Saints being in possession of glory, their obedience is part of their reward; so in hell their sin, is a great part of their torment, the de­merit of sin, being limited by God to the time of this life; the judgement of Christ shall proceed only con­cerning the things done in the body whether good or bad.

Lastly, the inference of the Apostle upon the consideration of his appearing in the first particle of the text, which is set downe v. 9. We labour whether [Page 6]present or absent to bee accepted of him. The word [...] signifies to labour, not only with the lif­ting up of the hand but the heart also; so to make a thing matter of duty, as also to esteem it matter of glory; so a mans labour that it shall bee alwaies a mans honour: we ambitiously labour, whether in this life present in the body, or after this life, when wee shall lay downe our bodies to be accepted be­fore him: Habet & sapientia sui generis superbiam.

I shall only pitch upon the third, sc. the manife­station in that day, which I shall present to you in this short Observation:

Doct. There shall be at the day of judgement a cleere and full manifestation of every man, what manner of man hee is.

The Apostle calls it for this cause a day of reve­lation: Rom. 25. [...] Cor. 4.5. And that when the Lord comes [...] he will inlighten the hidden things of darknesse, &c. Now there is many a grave that appeares n [...]t▪ many a wolfe in sheeps cloathing, and men have their cloaks of covetousnesse and dishonesty: But then the graves shall bee opened, the wolfe uncased, the cloaks plucked off before men and Angells. Now things hid as colours in the darke; but when the light comes they will appeare: and this seems to be the great worke of this great and terrible day of the Lord.

In the opening of this truth, it will be necessary to enquire into these three things:

• 1. What shall be manifested?
• 2. How can such a manifestation be?
• 3. Why will the Lord have every man laid open in that day?

[Page 7] 1. What shall be manifested in that day?

The Text saith, wee all; and that not in a crowd and in the generall judgement to receive a generall sentence; Rom. 14.12. but [...] every particular person shall give a particular account of himselfe, and receive a particular sentence concerning himselfe at that day.

But more particularly in every man there are three things to bee distinctly considered: 1. His state. 2. His heart. 3. His life: and in the discovery of the man all these shall bee made manifest in that day.

1. Mens states shall then bee made manifest in two things. 1. What they are? 2. Upon what grounds they are built?

1. What mens estates are? There are two Co­venants that God hath made with man under two common heads, publique persons, the first with the first Adam and all in him; the second with the se­cond Adam and all in him; therefore the Lord looks upon the world as if there were but two men in it, the first man was of the earth earthy, 1 Cor. 15 47. & the second man the Lord from heaven heavenly. These two Covenants are the two mothers, Gal. 4.24. and the condition and state of the Son is according to the condition of the Mother, partus sequitar ventrem: therefore in conversion there is required a double change; moral, which is the change of a mans Covenant. 2. Phy­sicall, the change of a mans image. So that as a mans Covenant is, such is his state; if under the first Covenant, hee is in a state of nature, a state of sin, of bondage and of death: if under the second [Page 8]Covenant, a state of grace, of liberty and of life, be­cause no longer a son of the bond woman, but of the free.

Now as it is an act of soveraignty in God, to ap­point every creature to their ends and eternal estates, whether vessells to honour or dishonour; So it is also in Christ an act of Sovereignty to judge of their estates and to discover them what they are: men in their judgements can looke no further then the acti­on, and as it discovers the heart; but to judge of mens eternall estates is a secret which the Lord hath reserved as a royalty to himselfe. And at the laft day this seems to be the great businesse that shall be done; the discovery of mens estates what they are. Here wise and foolish virgins live together, Matth. 25. and to­gether goe forth to meet the bridegroome with oile in their lamps and seeme all to be wise alike; but there will bee made manifest who is wise and who is foolish. Here the tares and wheat grow together in the same field: sheep and goats feed together in the same pasture, but then comes the harvest and the time of separation at that day: when the goats shall be set by themselves, and the [...]ares bound up in bundles by themselves to burne, Ps. 125.5. At that day he will sort the world and lead every man forth with those of his owne kind: though in this world they be all mixed one with another.

2. Upon what grounds men doe build their estates.

Christ, Matth. 7. tells us, that every man is a builder, and his hope and confidence of the good­nesse of his condition is his house, Job 8.15. the [Page 9] hope of hypocrites shall be as the spiders web; be shall leane upon his house, but it shall not stand; be shall hold it f [...]st, but it shall not endure. One builds his hope onely upon the self flattery of his owne heart, and saith, I shall have peace, Deut. 29.19. Another upon outward blessings, and Gods prospering him in things of this life, therefore while be lives he bles­seth his soule. Psal 49.1 [...]. Another upon an outward profession of Religion, a forme of duties, oyle in his vessels to make a blaze before men, and to these men cleave; this house they hold fast, and that with all their [...] Fi [...]mi­ter apprehe [...]dere mordi [...]us tenere. might; for, if men will hold fast a corrupt opini­on, and a sinfull practise as they doe, how much more will they a corrupt estate; this is the generall delusion of the world, Videas [...]os tenentes tenere, [...]es ulla ra­tione discrere quod primum occurr [...]t manibus, licet tale sit [...]iquod quod own no prodesse non possit, Bern. De adventu Do­mini. Serm. 1. Sic pereunt miseri dum peri­tura sectantes mittunt solida.

But in that day these grounds shall be discovered, there shall be manifested who doe build upon the Rock, and who upon the sand; who upon Christ alone, received aright in a worke of faith, and who upon outward blessings; a forme of godlinesse, some common worke of the Spirit, a vaine hope of mercy, a generall notion of the death of Christ for sinners, and hope of a late repentance, &c.

2. Mens hearts shall be made manifest, 1 Cor. 4.5. He will make manifest the counsels of the heart, and herein these three things, 1. Principles. 2. Pro­jects. 3. Ends.

1. All the principles, which are the grounds of mens actions, and by which they are acted in their whole course. Ephes. 4.18. the Apostle speakes of the vanity of the minde, [...] Est habitus principiorum, [Page 10]those principles, according to which men discourse, and are as the great wheeles that act them, and yet seldome or never come into thought, the depth of a mans uncleannesse, and the height of his holinesse lyes in these. What is the cause of all the wicked­nesse in mens lives? they are corrupt, and become abominable; the principle is, they say in their heart there is no God, Psal. 14.1. What is the cause of all the covetousnes among men and oppression, grinding the faces of the poore, and treading downe others that we may be exalted? the principle is, Psal. 49.11. Their inward thought is, their houses shall continue for ever. How can men be so cheerefull in an evill estate, a rotten and false peace? It is because they say, I shall have peace, though I walke on in the wayes of my heart, adding drunkennesse to thirst, Deut. 29.19. And what is the ground of all the secret wayes of sinning that be in the world? They say, the Lord sees not, he hath forsaken the earth, Ezek 8.12. So that whatever sinfulnesse is in the action, there is much more in the principle from whence it flowes.

To instance in some principles, which if they be engrafted, will raise a man to a great height of ho­linesse, and the contrary, to a great height of wickednesse.

1. Communion with God is the onely happinesse of the creature, and conformity to God, the greatest beau­ty of the creature: and therefore such a man saith, Whom have I in heaven but thee? My soule is athirst for God, even for the living God. Another saith, there is no happinesse in communion with God, and therefore, if he may enjoy the creature, [Page 11]and the incomes thereof, he can live without God in the world; forget God dayes without number, and say to the Almighty, depart from us, we desire not the knowledge of thy wayes.

2. Its better to suffer then to sin: therefore Moses did choose rather to suffer affliction with the people of God, then enjoy the pleasures of sin for a season, Heb. 11.25. Another man saith, better sin then suffer, and therefore he chooseth iniquity rather then af­fliction, Job 16.22.

3. Worke is better then wages: opportunity of service the greatest mercy in this life; 2 Tim 2.2 [...]. the more use­full any man is, the more honourable. Another faith, the honour lyes in the wages, and not in the worke, therefore let me have as much wages as you will, and as little worke, Isaiah 45.10, 11. They are greedy dogs, that can never have enough, and ye [...] sleep, and delight in sleeping.

4. Piety is the onely policy: All wisdome without it, is but the subtlety of the Serpent. Another man makes his policy to be the rule to forme his piety by; for, his God is his belly, Rom. 16.18. there­fore in all things concerning Religion, his first con­sultation is with flesh and blood: As the King of Na­varre told Beza, concerning his favour to the Pro­testants, that he would launch out no farther into this Sea, then he might know how to put into a safe harbour, if a tempest should arise; no farther en­gage then hee might make an honourable re­treate, &c. And this making Policy the rule of piety, Luther feared would undoe the Reformed Churches, as appeares by a Prophesie of his [Page 12]found in his study after his Nostri cum à le­gibus Papae liberi sint; etiam à lege D [...] liberi esse vo­lunt, nihil n [...]si po­litica sequi; sed sio, ut sub illis quo­que Prolibito sint. In Calce T [...]mi. 1. death.

5. A good conscience is better then à good name, or a good estate; therefore such a man, saith Iob 27.6. My heart shall not reproach [...] Non prob [...]s affici [...]t A­rias Mont. Non exprobrabit. Shindler. Ma­l [...] famam boni vi­ [...]i perd [...]re quam conscientjam. Sen. me for my dayes; the world may, and mine enemie may, but I can better beare the scornes and contumelies of any of these, then I can the upbraidings of mine own spi­rit. Another man saith, preserve thy estate, and save thy credit, whatever becomes of thy conscience, this is the one necessary thing.

6. He that walkes plainely, walkes safely: He that doth the truth cometh to the light, John 3.21. [...], saith the Philosopher, to lurk is a token of a low and a guilty spirit. Ano­ther saith, there is no safety without policy, and therefore, though things may be attained in the plaine roade way, yet he must accomplish it by a designe, or it will doe him no good; for he sayes, Stollen waters are sweet, and bread gotten by deceit is pleasant.

Its a hard matter to find any where a wel princi­pled Christian, that hath these engrafted, and walkes under the command of them. Now, the more holy any man is, the higher his principles are; and the more wicked any man is, the worse and the more divellish are his principles: these shall all be made manifest in that day, by what principles men have beene acted in their whole course.

[...] Possessiones cordis [...]e [...]. Montan. Iob 17.1 [...].2. All the projects, promises and purposes of the heart, called the possessions of the heart, because by them the heart possesseth the things before hand. These projects many of them are never brought [Page 13]forth into action, but are blasted in the bud, wi­ther in the blade, as Esaus project was, the dayes of mourning for my father are at hand, and then I will stay my brother Iacob, Gen. 27.41. and theirs Jam. 4.13. We will goe to such a City and buy and sell and get gaine, and yet know not what shall be on the morrow, Hos. 7.4. Ieroboam in establishing an Idolatrous worship, (that by it he might stablish the Kingdome on his family) his desires and purposes, were as hot as an oven; but the people were not as yet prepared, wholly to desert the worship of God at Jerusalem; and therefore seeing the people to be a lump fit for any leven; he sends forth some to leven them first, and hee like the baker did cease from raising till the whole were leavened. Tarno. in loc. There is a great deal of plotted wickednes in the world; much of it hath bin of late years by an extraordinary hand discovered: I wish it were with a thankfull heart (for a memorial to this Nation) recorded. And there is ground e­nough to fear, that all the vipers have not as yet ea­ten themselves out of our bowels; but that there are as yet fine designs undetected, though I hope they that travell with mischief will bring forth a lie. But in that day all these projects of the heart shall be o­pened: who do plot to exalt God, and who to set up themselves; who to publish the truth of God, and who to draw disciples after them, that they may glory in their flesh, who to discharge their consciences, who to maintaine their party, &c.

3. The ends and intents of the heart shall bee made manifest in that day. Grace is properly the change of a mans utmost ends; and this is to have a [Page 14]single eye, Matth. 6.22. sinne advanceth it selfe, as the chiefe good and utmost end, Hos. 10.1. Israel an empty vine he brings forth fruit to himselfe: grace exalts God as the chiefe good and utmost end; brings forth fruit to God, Rom. 7.4. None of us lives to himselfe, no man dyes to himselfe; God is his utmost end in life and death. Rom. 14 7.

Now all these ends of the heart, ultimate, and in­termediate, shall all be discovered in that day: and here it will bee necessary to consider these three things.

• 1. That in obedience it is not enough to doe Gods worke, but you must aime at Gods ends. The Pharisees in fasting, prayers, almes, did the duty God requi­red; but the end being selfe, made the worke their owne. Hee that will be a servant unto God, must be wholly to him. As the Philosopher describes a servant, [...].
• 2. Gods eye in all your works is chiefly upon your ends, 2 King. 5.26. Is this a time to receive mony, to receive garments, and olive yards and vineyards, and sheep and oxen, and men servants and maid servants, &c. The Lord speaks according to the intent of his Spi­rit in the action; when men make authority and pla­ces of justice, profession of Religion, pretence of tendernesse of conscience, &c. to become subordi­nate to selfe ends; the Lords eye is upon it, and ab­hors them.
• 3. A man may by his end destroy that, which he doth by his action most pretend to build; and by his end he may establish that, which by his act he seems to en­deavour to destroy: Iehu in his act seemed a great [Page 15]reformer, but though he proved Ahabs executioner, yet by reason of his corrupt end, in his Idolatry hee proved his successor. A man may love the tyranny when he hates the tyrant: oppose the oppressor and yet love the oppression: A man may endeavour to cast out Episcopacy, root and branch, and yet love preheminence, desire priority, and affect to be called Rabbi.

Looke therefore to your ends, for its easier for a man to deny himselfe in acts then in ends; self ends are part of the old man, which is last put off: These shall all bee discovered in that day, for the day shall declare them.

3. Mens lives also shall be made manifest in that day: wherein I shall speake only of these three things: 1. All mens duties with their severall fai­lings. 2. All their sins with their sins with their severall aggravations. 3. All their talents with their improvements.

1. All your dute is: Ecclus 12.14. Phil. 4 17. for he will bring every work to judgement with every secret thing whether good or e­vill. If a man doe but give an almes in uprightnes of heart, it will bee fruit which shall abound to his account. Then will be manifested in hearing: what you went forth to see, a man cloathed in soft rayment: Matth. 11.7.8. how many Sermons you have heard for no other end then children turne over bookes, to behold the gayes in them: when you went to heare men, and when to heare him that speakes from heaven; Heb. 12.25. when you did in heating stoop to the Majesty of God, and when to the authority of a man; when you did receive the truth only in the light, and when also in the love of it.

So for fasting, God will then say when you fa­sted, did you at all fast to me, Zach 7 5. even to mee? you rent your garments indeed, but not your hearts, you have been much in outward humiliation, but your soules are lifted up in you: or you rest in humilia­tion without reformation, or if reformation, yet meerly Ecclefiasticall, and not personall. Is not this the fast that I have chosen to loose the bands of wicked­nesse, to untye the heavy burthens, to let the oppressed goe free, and that you breake every yoke? Esay 58 6.

So in all other religious duties, then the Lord will say to men, [...] I have not found your workes full be­fore mee, Rev. 3.2. I have indeed seen a great out­side, but there was an emptinesse within, it was not filled up with the exercise of graces, and holy affe­ctions, answerable to the great shew that was made without, &c.

Male in no [...] mur­ [...]ur [...]ominum quam in Deum: bonum est [...]hi si Deus dignetur me [...]i pro cl [...]peo Ber. de consider.2. All Sins with their severall aggravations: 1. Of omission or commission. 1 Omission, Matth. 25.42 I was hungry and yee gave me no meat. Such a time you had a price in your hand to get wisdome, but you had no heart to it: you had an opportunity to appeare for God, to justifie wisdome, and you did decline it, and let the reproaches fall upon God and Religion, so you might be free: you had power in your hand to have executed justice, and to have de­livered the oppressed out of the hand of him that spoyled him: Hab. 1.13. but you were not valiant for the truth upon earth, but suffered men to bee as the fishes of the sea that have no King [...]ver them; but the great ones prey upon the little ones without controle.

2. Of commission, and these either grosse or secret.

[Page 17] 1. Grosse and open finnes; lasciviousnesse, lusts, excesse of wine, revell ngs, banquetings and abomin­able Ido [...]atry of which men shall give an account to him who is ready to judge quicke and dead, 1 Pet. 4.4.5.

2. Secret sinnes, hee will bring every worke to judgement with every secret thing, Eccles. 10.14.

3. Sinnes of youth or age, Eccles. 11.9. Rejoyce oh young man in thy youth, and let thy heart cheer thee and walke in the way of thy heart: but remember for all this God will bring thee to judgement.

4. Sinnes of words or deeds; for of every idle word that men shall speake they shall give an account thereof in the day of judgement Matth. 12.36.

5. Of all these with their severall aggravations; for Jude 15. the Lord commeth to execute judgement upon all, and to convince all, not only of their ungodly deeds, but of their ungodlinesse in committing of them, and of their hard speches and their w [...]ckednesse in speaking of them against him.

3. Talents with their improvements; for in that day he comes to reckon with his servants, Mat. 25.19. And in particular of these three.

• 1. Of all the meanes of grace that they have en­joyed, and the dayes of the son of man that they have seen: Woe to thee Capernaum, for I say unto you, it shal be more tolerable for the land of Sodome in the day of judgement then for thee, Mat. 11.24.
• 2. Of all the honour, authority, estates and friends, which in this life God hath entrusted you with; for every one shall give an account of his ste­wardship: he that hath received five talents must ac­count for five, and he that hath but two shall account [Page 18]for no more,
  Luc. 16.2.
  to whom much is given, of him much shall be required, and to whom men have committed much of him they will ask the more, Luc. 12.48.
• 3. Of all the souls committed to them in their seve­rall places and relations: husbands for the soules of their wives: parents for the soules of their chil­dren: Magistrates for the souls of those under their charge, so farre as that relation extends (for he is the Minister of God for thy good;
  Rom. 13.4.
  thy spirituall as well as thy temporall good.) And Ministers also for the soules of their people: We watch for your soules as those that must give an account, Heb. 13.17. and the account of soules will be dreadfull. Its part of Romes trading indeed, but let it not be ours, to make merchandise of the souls of men, Rev. 18.14.

And in all these, God will manifest not only their doings, [...] op [...], [...]ud [...] [...], [...]on [...]um. but also the fruit of their doings: for he will reward every man according to the fruit of his doings, Jer. 17.10. the word signifies, doings, studies and endeavours. The personall acts both of wicked and godly men are transient, and quickly dye; but oft times the fruit remaines. Ieroboam dyed, but his Idolatry dyed not with him, the poyson of his example remained, that to this day his title is: Iero­bo [...]m the son of Nebat who made Israel to sinne; so that the sinnes that other men in successive ages are drawne to by an evill example, shall be all numbred to him as the fruit of his doings in that day: And the good deeds and examples of Gods people which prove a seed to the Church for many gene­rations, these shall be brought forth not only accor­ding to their acts, but also according to their fruits [Page 19]in that day. And th us much of the first branch propounded for the explication of the point, sc. what shall be laid open in that day.

I come now to the second, sc. How can such a manifestation be?

The manner of this manifestation we may gather (as I conceive) out of Rev. 20.12. And I saw the dead small and great, stand before God, and the booke was opened; which is the booke of life, and the dead were judged out of those things, which were written in the booke according to their workes. Pa [...]. Adration [...] re­surrection [...] u [...] ­mahoc o [...]ia accommade [...]r. Bright. If we understand this, (as some doe) properly of the day of judge­ment; then it doth directly and expressely serve to our purpose. Or if we understand it (as others do) to be spoken of the day of judgement, but by way of allusion, yet it holds forth this to us, that the manner of the revelation of all things, shall be by o­pening of those bookes which are now closed or sealed up against that last and great day.

There is a five fold booke which the Scripture speaks of, all which the Lord will open in that day, & men shall be judged out of the things written in them.

1. The booke of the Word, of Law and Gospel, with all the sinnes and duties contained in them, shall bee made manifest before men and Angells in that day. Io. 12.48. Hee that rejecteth mee and receiveth not my words, hath one that judgeth him; the word that I have spoken the same shall judge him in the last day. The Law in the full extent of it (which is exceeding broad) with all the precepts and prohibitions there­of, shall then bee discovered: Io. 5.45. Doe not thinke that I will accuse you to my Father, there is one that accuseth [Page 20]you, even Moses in whom yee trust. Here men are not able to hide the secrets of their hearts from the word, its a discerner of the thoughts and the intents of the heart; Heb. 4.12. even while its preached by men, how much more when God himselfe shall open it, and set it forth in its glory before men and Angells? And the Gospell also, with all the glory of it; the sinnes and duties also contained therein, that in it Gods manifold wisdome may appeare, which is now but little understood; for hee will judge the se­crets of all men in that day according to my Gospell, Rom. 2.16.

2. The booke of Gods decree, commonly cal­led the booke of life, which is Gods free and ever­lasting determination of the eternall estates of men and Angells. This is a depth here indeed that men cannot fadome, which made the Apostle to cry out, Rom. 11 33. Oh the depth both of the riches of the wisdom and knowledge of God; how unsearchable are his judgements and his wayes past finding out? But then these deeps shall bee broken up and discovered: then shall bee manifested, whom he hath chosen as vessels of mercy to the praise of the glory of his grace; and whom he hath rejected as vessells of wrath to the glory of his justice: Then it shall be said of every man plainly, as it is of Iacob and Esau, Iacob have I loved, and Esau have I hated. To some Christ will say, Come yee blessed of my Father, receive the Kingdome that was prepared for you from the foundation of the world, Matth. 25.34. And to others he will professe, I never knew you, depart from mee yee that worke iniquity, Matth. 7.23.

[Page 21] 3. The booke of Gods omniscience; David speaks of this book, In thy book were all my members written, Psal. 139.16. A book of remembrance, Mal. 3.16. Thou puttest my teares in thy bottle; are they not written in thy book? Psal. 56.8. Then shall the King say, I was hungry, and ye gave me no meate, Mat 24.41. I was thirsty, and ye gave me no drinke; naked, and yee cloathed me not; in as much as you did it not to the least of these my brethren, ye did it not to me. Then it will be too late to deny, and in vaine to excuse; for he that knows all things, shall be thy Judge, and he shall produce and publish his knowledge of thee before men and Angels: For, Amos 8.7. he hath sworne by his holinesse, that he will never forget any of your works.

4. The book of conscience, which God main­taines as a Register in every mans breast. The sinne of Iudah is written with a pen of iron, Ier. 17.1. Indelchiliter e [...]a­tatum in co [...]s [...]i­enlia c [...]rum, Alap. and the point of a Diamond, it is graven upon the table of their heart, &c. This booke is now sealed up from men and Angels, and in a great measure also through igno­rance and fearednesse from a man selfe; but it shall then be opened, and men shall reade in it, the hell of their natures, with all those hidious abominati­ons of their lives, see all former sinnes which they have forgotten, to be written in their consciences with indelible characters, never to be blotted out. And this record, conscience will surely bring forth at that day, because it is its last act, when it shall give up its viatory office to the Lord; therefore the maine time of conscience its accusing or excusing shall be, when God shall judge the secrets of all men, according to my Gospell, Rom 2.16.

[Page 22] 5. The booke of the consciences of others, 1 Cor 4 5. good and bad, men and devils: for, God will bring to light the counsels of the heart, not onely of every man concerning himselfe, but others also, that they may all justifie God in his judgement. Non ora [...] pro fra­trum salute qua non [...]an [...]i [...]ur re­prob [...], sed pro s [...] [...] tormenta ipsi [...] [...]x consortie fratrū [...]goantur B [...]ug [...] loc. When Dives de­sired that his brethren might not come into the same place of torment; it is conceived by Interpreters, not to be spoken out of love to them, (for the law of Nature, and all naturall affections ceaseth in hell, whatever may endeare the creatures one to ano­ther) but it was out of a principle of self-love, be­cause their presence would tend to his further con­viction, and so be a meanes to encrease his con­demnation.

And this shall not onely be of the consciences of men, but of devils also: Sathan is a watchfull spirit, and knows many things that no man in the world knows, yea, many things that men know not by themselves: now he shall produce his knowledge at that day. He is now the Accuser of the brethren, not onely to themselves, and one to another, but even to God also; but this, above all times he will doe at that day: And so much that prayer seems to in­timate, Psal. 109.6. When he is judged let him be con­demned, Ad dextram state & a [...]cusar [...] [...]. scriptura dicitur, qui causam in jud c [...]o s [...]t bona [...], Tar­ [...]o [...] [...] and let Sathan stand at his right hand, sc. to accuse him; for, that was the manner of accusers, Zach. 3.1. when he accused Ieshuah the high Priest, he is said to stand at his right hand; it is therefore in judgement that Sathan shall chiefly shew himselfe an accuser of men.

Now if we take but some of these, as if the word of God should in all things passe sentence upon a [Page 23]man, and the judgement thereof might be discove­red; or if a mans owne conscience should give its testimony of him, or one man but declare what he knows by another, how strangely would such a man be laid open? How much more when all these shall be joyned in their discovery, and Gods omni­science also shall be brought forth? surely, it must needs be that the hidden things of darknesse must be manifest, and then must be a cleere and a full reve­lation of all persons and things in that day.

I come now to the third and last head proposed, in the opening of the point, sc. Why the Lord will make all things manifest in that day.

Reas. 1 The grounds, I conceive, to be such as these.

1. As Christ shall then come in the glory of his Father, so he shall come to be glorified before men and Angels: He shall come to be glorified in his Saints, 2 Thes. 1.10. and to be admired in them that believe.

Christ will bee glorified chiefly in these foure things.

1. In his wisdome, which cannot be set forth without a manifestation, whereby it may appeare to men and Angels, what a wise servant he hath beene, and what a faithfull steward, and hath ma­naged all things for his Fathers glory, and the ac­complishment of his ends; then it shall appeare that he is Wisdome, Counsellour, [...]. Glass. [...]. pag. 159. Esay 6.9. The wiser any man is, the more ends he doth propose to him­selfe to accomplish in what ever hee goes about: now, when we shall see in every thing there hath beene magna conjunctio, and all his ends have met, and he hath ordered all the crosse inclinations of [Page 24]the creatures, the lusts of men, the temptations of Sathan, for the accomplishment of his owne pur­pose, and hath brought forth an harmony out of all this discord; this will exceedingly exalt his mani­fold wisdome.

2. In his mercy, and the riches of it, both to­wards the vessels of wrath, and vessels of mercy. 1. Towards the wicked, when the Lord shall de­clare the gracious offers they have had, the heating motions, the importunate entreaties, the compassio­nate invitations; how often wisdome hath cryed in their streets, and mercy hath come upon her knees to their doores, and said, Oh doe not that abhominable thing; that I hate; How long will you love simplicity? Why will ye dye? &c. Yet, when I called they refused, when I stretched out my hands, they regarded not, but set at nought all my counsell, and would have none of my reproofe. Their destruction is of themselves, they have chosen their owne delusions, and forsaken their owne mercy.

2. Towards his owne; for their sinnes shall be brought forth (though as a cancelled bond) in that day, that he may shew, their natures were as sin­full, their lives as abominable, their hearts as cor­rupt, and their provocations as many, as in the wicked of the world, but yet grace overcame them all, that they may say, Who is a Saviour like our Saviour, pardoning iniquity, transgression and sinne? At such a time mercy prevented, mercy spared, mercy healed, mercy pardoned, that in all it may appeare that he is mighty to save.

[Page 25] 3. In his patience; when the scoffers of the world shall say, Where is the promise of his comming? 2 Pet. 1 1. and the prophane ones say, my Lord delayes his com­ming, Luke 12.4 [...]. and shall begin to beate their fellow servants, and e [...]te and drinke with the drunken; then the Lord shall make it appeare, that he hath not beene slack, 2 Pet 1.9. as men count slacknesse, but onely patient to u [...]-w [...]rd. Then shall the Lord say, this thou hast done against so much mercy, here is riches of goodnesse despi­sed; under so much meanes, here is much precious opportunity neglected; this thou hast done, with so much pleasure, so much greedinesse, under such a forme of godlinesse, such pretences of Religion, and so much contempt of the comming of the Lord: yet in all this I held my peace; and because sentence was not speedily executed, their hearts were desperately set in them to do evill; here was patience daily abused, and yet continued.

4. In his justice; for, he will in that day, Isaiah 2 [...].17. Lay judgement to the line, and righteousnesse to the plum­met, that his justice may be magnified before men and Angels. If in a particular judgement, (as that upon Rome, Rev. 19.1.1. the great whore which did corrupt the earth with her fornications) the Lord shall be so publiquely honoured, that much people in heaven shall say Hallelujah; salvation, and glory, and ho­nour, and power unto the Lord our God: How much more shall this glory be given him at that day, when his judgement shall passe upon all the wicked of the world at once? Indioa [...]nt judici [...] approbati [...], lau­d [...] & gl [...]rificati [...] ­ [...]. ALap. for then 1 Cor. 6.2. The Saints shall judge the world, sc. Assessors, approvers, and admi­rers [Page 26]of the infinite justice of the Lord.

Reas. 2 There shall be a manifestation of all men at the comming of the Lord; for, Christ shall not onely judge as God, Iohn 5.27. but as man also, For the Father hath given him authority to execute judgement, because he is the Son of man, Acts 17 31. and that he hath appointed a day in which he will judge the world by the man whom he hath ordained. Now, if he shall judge as man, it must be done after the manner of men, and condiscending to the capacities of men, that they may understand the reasons of his proceedings, and the justice of judgements; therefore we reade, not onely of a sentence in that day, but of a charge laid upon men, and their pleas for themselves, and the Lords an­swer, I was hungry, Matth 7.23. and ye gave me no meate, &c. they answer for themselves; Lord, when saw wee thee hungry, and fed thee not, &c. And the Lord shall answer, Matth. 25. In as much as ye did it not to the least of these my brethren, ye did it not to me. For hee must so judge, that the offendor may be speechlesse, and the reason of his judgement manifested before all the world, that they may all acknowledge the Judge of all the world hath done right. Which makes me humbly to conceive, that the day of Judgement shall not be passed over in an instant, (as some have thought) but that it shall be of long continuance: for, if Christ should judge onely as God, he could dispatch it in a moment, and send men and Angels to their owne places: but, seeing he shall judge as man, it must be after the manner of men, that the creature may understand, admire, [Page 27]and approve this his righteous Judgement.

Ʋse. I now come to the Application of this point, which I shall reduce to three heads.

• 1. Of instruction.
• 2. Of exhortation.
• 3. Of consolation.

1. Of instruction, in these three things.

1. Hence we may learne, what a vaine thing it is for a man to encourage himselfe in sin, by a hope of secrecy. Mens labeur is to dig deepe, Isaiah 29.15. to hide counsell from the Lord: not that any thing can indeed bee hid from him; for, Heb. 14.13. All things are naked and open be­fore him. But, it is actus mentalis, non realis, A Lap. in loc. this is the inward thought of their hearts, and the princi­ple that acts them, that God seeth not. He that can­not spin a fine thread, carry a designe subtilly, speake words smoother then butter, when warre is in his heart; Marriner like, looke one way, when he rowes another, and pretend to build, where espe­cially hee desires to destroy; is no Politician for these times. This Luther professeth, that he found in his Reformation, A falsis amicis plus est mihi peri­culi, quam ab ipso toto Papatu. Now, what a folly is it, to take so much paines for secrecy, when shortly the day shall declare it, and to be so indu­strious, to hide that from a few, which shall be ere long made manifest before men and Angels, as if it had beene written with the brightest Star, or the most glorious Sun-beame. Oh let this very con­sideration preserve you from plotting of evill, and strengthen you against this temptation, when sinne is presented under this notion to you; yea, rather al­wayes [Page 28]say in your hearts, even for this God will bring mee to Iudgement.

2. Hence, learne what a vaine thing it is to beare up a mans selfe with the conceit of the good opini­ons of men, and as the Pharisees did, do all to be seene of men; A good name indeed is a precious oine­ment, but I thinke, it should rather follow the man, then the man it. And a mans rule should be, if I take care of my duty, God will surely take care of my credit; for he hath said, Those that honour me, I will honour.

If a man had a testimoniall from all the world, what would it profit him in that day? Shall things be carried by voices then? Or will the Lord judge according to the hearing of the eare, according to the good opinions of men? This made Paul to sleight the judgement of mans day; Is it to me a very sm [...]ll thing, Cor. 4. [...], 4. [...] [...]. or the smallest that can be, to be judged of you or of mans day. There are two great Rate-bookes, wherein all the persons in the world are valued; Gods booke, and the worlds booke: and many times where men set downe thousands, God sets but a cypher; [...] [...]6. [...]5. for, many persons highly esteemed a­mong men, are an abomination in the sight of the Lord. There is a double ballance wherein all persons are weighed, the ballance of the world, and the bal­lance of the Sanctuary, and persons, who in the worlds ballance are great weight, when the Lord shall come to weigh them, will be found too light, For the first shall be last, and the last shall be first. My advice therefore is; If thou be well accounted of among men, be sure to be what thou art esteemed [Page 29]to be, or what ever repute thou hast amongst men, be sure to be, what thou desirest to appeare to be at the coming of the Lord.

3. What a terrour must this needs be unto all men, who shall be found in their sins at that day? Shame is that which above all things the nature of man abhorres. Zedekiah will venture his kingdome, and life too, rather then he will be mocked, Ier. 38.19. Now, when men shall be fully laid open in that Judgement, whither shall a man cause his shame to go?

[...].Here men have many cloakes of shame, by which they can hide it from the world. Here men are not ashamed of many things, because not discovered; the thiefe is ashamed when he is found, Ier. 2.26. but this cloake shall be plucked off, for all shall be laid open. Here men are not ashamed, before children, fooles, or those that cannot judge of their actions; but this shall be a discovery before men and Angels, and the onely wise God also. Here men are not ashamed before strangers, and those with whom they must not live, and therefore, if men doe evill in one place, they remove, and the change of the place will take away the sense of the same: but with this God, thou must live in happi­nesse or misery for ever; for, as heaven is nothing else but God dispensing himselfe in mercy; so hell is nothing, but God dispensing himselfe in wrath; for after this life God shall be all in all. Here in time the shame of evill weares out, that scarce a scarre remaines; but then thy shame shall be revi­ved, [Page 30]and thou shalt be upbraided with it before men and Angels: and that,

• 1. By God himselfe; I will laugh at your ca­lamity, and mock when your feare commeth, Prev. 1.26.
• 2. By the Saints; Mat. 25.9. Goe yee (say the wise Virgins) to them that sell, and buy for your selves;
  [...]on admonitio est sed exprobratio, hoc sensu, fuit adhuc emēdi tempus quod à vobis negligi non [...]portuit, prostabat enim tunc oleum venale, cujus recu­perandi ablata est facultas. Cal.
  which is not to be conceived as an admo­nition, as if now there were hope; but as an expro­bration, that they had formerly neglected the time of buying, and therefore, now they should see their folly in it when it was too late. So Luke 16.25. when Abraham saith to Dives, Son, remember that in thy life time thou receivedst thy good things. Nomen filii videtur ironicè positum, you would needs call me father, and glory in the title of being a son of Abraham; now see what ease this priviledge can give you in that flame.
• 3. By the Devils, and the damned spirits; who, if it may tend to a mans torment, will surely upbraid him in that day. Isaiah 14.9, 12. The King of Baby­lon is described, as brought downe to the grave, Hell from beneath is moved to meet thee at thy com­ming &c. How art thou fallen from heaven,
  Lu [...]ibria haec sunt. Cal. Est sarcasmus, sive bostilis irrisio regis Babyloniorum occi­si. A Lap.
  Oh great Lucifer, son of the morning, &c. You were a man of high esteeme, of great authority; a zealous profes­sor in your time, and one who was accounted a Saint in your generation; and yet you heare, How art thou fallen from heaven, oh great Lucifer?
• 4. By a mans owne spirit; Thy heart will reproach thee for thy dayes: for, if a mans spirit flye upon him [Page 31]with such bitternesse here; So foolish was I and igno­rant, I was as a beast before thee: How will men be­foole, and be beast themselves, and what a furious reflection will there be of the soule upon it selfe in that day? Therefore, here men have but their faces dyed with shame, but then they shall lye downe in their shame for ever, and a man shall cover himselfe with his owne confusion, as with a mantle.
  Psal. 109.29.

Vse 2 2. Of Exhortation. That which was the A­postles care upon this ground, let it be yours also, Wherefore we labour, whether present or absent▪ that we may be accepted of him. That your persons may be accepted, and your services also. Right honourable and beloved, you have done much good in the State, bin both the pillars, and the shields of the earth, and under God the repairers of the breach, made almost irreparable in this kingdome; these works, and that worthily, finde great acceptance with the Saints; yet, be pleased to consider, they are not your Judges, but he that judgeth you is the Lord: Doe all things therefore so, that you may be accepted of him, because yee shall be judged by him at that day.

Three rules of acceptance with the Lord, I shall crave leave to set before you at this time.

• 1. He that will be accepted of God, must doe the whole will of God; his acceptable will, is his perfect will: David was therefore a man after Gods owne heart, because he did [...], all his wills, Acts 13.22. In particular, what ever is defective in the Civill justice of the kingdome, supply it;
  Amos 5.24.
  Let judgement run downe as waters, and righteousnesse [Page 32]as a mighty streame. But especially, perfect what is wanting in the reformation of Religion, the speedi­est way unto which (I humbly conceive) will be, the sending forth of a godly and faithfull Ministery throughout the Kingdome, those who shall be both able and apt to teach, who shall not think they have sufficiently discharged their duty towards their people, if they have preached to them once or twice in a weeke, but also may make conscience of Catechising, knowing the state of their flocke, reaching publiquely, and from house to house. Who ever they be that shall perswade you, that the prin­cipall meanes to subdue the kingdome unto God, is by Discipline, unlesse men be subdued by Doctrine first, will be able to returne but a slender account of all such their endeavour in the end. And I dare confidently say, that a faithfull and painfull Mini­stery, shall by Gods blessing gaine more authority in the consciences of men in a yeare, then an Eccle­siasticall Consistory shall gaine in an age.
• 2. Be true to your principles: A godly man in stormes should stand like unto a rocke, it starts not, it shrinks not: If a man be off and on, unsteady in himselfe and double-minded, he will not long be accepted of men, much lesse of the Lord, with whom is no variablenesse, norshaddow of turning. I know you meet with trials of all sorts, are gaged on all sides; it hath bin thitherto your honour to be inflexible. Still be strong in the Lord; lay your principles sure, and adhere to them to the end, for if you start, the kingdome sinks.
• 3. Do nothing but that wherein your consciences are [Page 33]first satisfied: without this a man cannot be accepted with himselfe, much lesse with God;
  1 Iohn 3.21.
  For, if our heart condemne us, God is greater then our heart. To be led by an implicite faith is a thing unworthy of a man, much more of a Magistrate. And be well assured, that if any shall undertake to teach the feare of God by the precepts of men, for, (as you ought not to blot out the Lords stamp where he hath set it) so if you stamp a jus divinum, where Christ hath not; what ever is not of God will not stand, every plant that my heavenly Father hath not planted, shall be rooted up.

This Exhortation I desire to presse by a double Argument.

1. At that day you shall be stripped of all your honours, titles, and dignities which are now put upon you, and you shall stand upon even ground with the rest of the world: for all these offices and relations, are but for the time of this life; afterward all these differences shal be taken away, and yee shall stand before God with naked consciences, as others doe. 1 Cor. Potestates legi [...] ­mas & à Deo ordi­natas: tum in coe­l [...] cessabunt prin­cipatus Angelicà, tum in Ecclesia ces­sabunt Ministeri [...] & perfectura. Cal. 1 Cor. 15.24. Christ at that day shall put downe all rule, and all authority, and power: It is not onely to bee understood of adverse powers lifted up a­gainst Christ, sc. that he shall make all his enemies his footestoole, but of all lawfull powers, either men or Angels, who are now set up by Christ to rule for him, and from him. Then shall be no difference betweene King and people, Magistrate and vulgar, Master or servant, but every one shall be judged ac­cording to his works.

2. If you be not faithfull, you will appeare be­fore [Page 34]God in that day, upon worse termes then o­ther men; For, to whom much is given, of him much shall be required. And, as it will be a sad thing for us in the Ministery, that we should preach the Go­spell to others, and our selves become cast-awayes; when we shall say, Mat. 7.22. Lord, we have prophe­sied in thy Name, &c. [...]urgunt indocti & rapiun [...] coelum. Aug. Wee having the key of hea­ven, have opened it to many, shall we our selves be shut out? We that have beene a meanes to save the soules of many, shall we be damned our selves? So for the Magistracy; for a man to be taken up to the Throne of God, (as in Authority a man is said to be, Rev. 12.5. Ad threnum Dei, [...]d est, ad solium Romanum subve­ctus Mede. Rev. 12.) and yet at last, to be rejected by God as an abhominable branch, and to be cast to the De­vill; and yee, who have bin Gods great instru­ments to save kingdomes, for you not to be saved your selves: It would be a sad thing, to see men of meane estate, low and despicable conditions, to en­ter into the kingdome of God, and you, with all your honour and authority to be shut out.

Vse 3 3. Of Consolation, unto all whose hearts are up­right with God, in these three things.

• 1. Here you doe many secret duties, which no eye is a witnesse of but the Lords; yee pray in se­cret, labour in secret, &c. but there will come a time, when he that sees in secret will reward you openly.
• 2. Here you have many secret intentions, graci­ous purposes, blessed ends; some of which it may be you are never able to accomplish, or bring to passe, (for, the desires of Gods people are better then their actions, they are willing beyond their abili­ty) all these shall be manifested, and rewarded in that day.
• [Page 35]3. Now, there are many scandalous imputations cast upon you, and many a wilfull mis-interpretati­on put upon most of your actions; all is said to be done in Rebellion, humour, for selfe-ends, and out of a desire to rule, &c. Neither hath this bin your condition from your enemies abroad onely, but oftentimes from your friends at home: And you, like wise Physitians, have many times heard your Patients say, ye will kill me; when your utmost en­deavour hath beene to cure them. But, in that day God will cleere you from all these,
  1 Cor. 4. [...]
  then shall every man (unusquisque fidelium) have praise of God: And then, he who will wipe away all teares from your eyes, will also wipe off all blots from your names.

Comfort and incourage one another with these words.