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 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 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 noâ— murâ—â—ur â—ominum quam in Deum bonum est â—â—hi si Deus dignetur me â—â—i pro clâ—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 â—ver them but the great ones prey upon the little ones without controle 2. Of commission and these either grosse or secret 1. Grosse and open finnes lasciviousnesse lusts excesse of wine revell ngs banquetings and abominable Idoâ—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 wâ—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
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 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 oraâ— pro fratrum salute qua non â—anâ—iâ—ur reprobâ—â— sed pro s◠〈◊〉 tormenta ipsiâ—â—â—x consortie fratruÌ„â—â—goantur Bâ—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 aâ—cusar◠〈◊〉 scriptura dicitur qui causam in jud câ—o sâ—â—â—t bona 〈◊〉 Tarâ—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 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 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 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 4â— and shall begin to beate their fellow servants and eâ—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 uâ—-wâ—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 2â— 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 Indioaâ—â—nt judiciâ— approbatiâ—â—â— laudâ—
Die Mercurii 31. Decemb. 1645. ORdered by the Commons assembled in Parliament That Mr. Wheeler and Mr. Hill do give thanks from this House to Mr. Strong for the great paines he tooke in the Sermon he preached this day at the intreaty of this House at S. Margarets Westminster it being the day of publique humiliation and to desire him to print his Sermon And it is Ordered that none shall presume to print his Sermon not being authorised under his hand writing H. Elsyng Cler. Parl. D. Com. I do appoint Iohn Benson and Iohn Saywell Stationers to print my Sermon W. STRONG 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The day of Revelation of the righteous Iudgement of GOD. DELIVERED IN A SERMON PREACHED TO THE HONORABLE House of COMMONS at Margarets Westminster at their late solemn Fast December 31. 1645. BY WILLIAM STRONG sometime Fellow of Katherine Hall in Cambridge now Minister of More-Crichel in Dorcetshire Iude 14.15 Behold the Lord commeth with ten thousands of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Bern. in Ep. ad Rom. Mona Veniet inquam veniet dies judicii ubi plus valebunt pura corda quam astuta verba conscientia bona quam marsupia plenae Printed at London by T. H. and are to be sold by I. Benson at his shop in Dunstant Church-yard and I. Saywell at his shop in little Britaine at the signe of the Star 1645. TO THE HONOVRABLE THE House of COMMONS Assembled in PARLIAMENT WHen I first heard that I was designed unto this solemne service I could not entertaine the motion without feare and many mis giving thoughts both of mine owne unworthinesse of so great an honour and unfitnesse for so publique a worke being both by parts and place rather destined to privacy and obscurity But your command put me upon it and some experience that I have had of God in other kinds did strengthen me in it who doth not usually deny unto his an assistance proportionable to the service which he employes them in Your diligent attention and gracious acceptation of these my meane endeavours manifested not onely in the thanks returned but also in an extraordinary favour and undeserved honour the same day conferred is ground enough of dedicating these my first frutis unto you with all thankfulnesse and of taking it both as matter of encouragement and also as matter of engagement so far as there may be any possibility of service unto you in so low a spheare as mine unto whose service I call God to witnesse in that day of Revelation as far as I know mine owne heart or wayes I have bin from the beginning devoted in this great Cause of God and his Church I hope nothing will be found in this Discourse upon its review that will be offensive to any because I hope none will be offended at truth but if every thing bee not so properâ—y and cleerely expressed as it ought to be I humbly beg this further favour sc a favourable and candid interpretation professing my selfe to be far from the study of parties in any thing that is here represented to your view and the worlds The subject I know you cannot but judge necessary whether you consider your selves as men or Magistrates And that of Solomon sc Remember for all this God will bring thee to judgement A more weighty admonition then that of the Romane Monitour to the Triumpher Tertul. Apol. cap 33. Suggeritur ei à tergo Respice post te hominem memento te It s reported of Zeuxes that famous Painter being asked why he was so exact in all things and did them tam lento penicillo Drexell de aternitate his answer was Diu pingo quia aeternitati pingo Had we this consideration alway before our eyes and did live under the command of it that what ever we do hath influence into eternity stands upon an eternall record and shall be brought forth to an account in the dreadfull day of the Lord it would make us act and walke with much more exactnesse then we do Assuredly Right honourable when a man upon his death-bed shall begin to looke over to the shore of another world and all his former comforts honours pleasures shall leave him as a brooke that passeth by and his soul shall have the dreadfull thoughts of Iudgement to conflict with it must needs fill him with horrour and amazement who hath not a judgement of absolution passed in his owne heart by the blood of sprinkling before And that prayer which is recorded of Lipsius at his death will be ours Bâ—rn super quiâ—â—â—a bitat c. Seâ— 8. Adsis Domine famulo tuo cum tota aeternitate decertanti How dreadfull must it needs be judicandum astare illi tam terrifico tribunali incertam adhuc expectare sententiam With these thoughts I humbly desire you to attend your great works with these debate and with these Iudge And it shall be my daily prayer that God will use you honour you and when any of you shall be gathered to your Fathers bind up your soules in the bundle of life because you have done good towards God and towards his house and when you shall awake out of the grave may finde mercy with the Lord in that day and that all the service you doe towards this shattered kingdome may be fruit abounding to your account Your thankfull and who desires to be your faithfull servant in the Gospell W. STRONG A SERMON Preached before the Honourable House of COMMONS in Margarets Church Westminster the 31. of December 1645. being the day of Publicke Humiliation and Fasting 2 COR 5.10 We must all appear c. 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 it s not easie for a man not biassed to satisfie either his own Conscience or his Auditory â— Tim. 6.4 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circa questiones Laâ—gâ—â—â— 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 to a Synod of Divines assembled at Noâ—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 Marsâ—als Serm. in â—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 Absumâ—s à Chrystallâ—â—a puritate quam debâ—ret gaâ—deaâ—us tamen hoc quo fruimâ—r bonâ— câ—ntendentes à Deâ—ut adâ—ciat qâ—od deâ—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 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. 2â— 2â— 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 â— 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 shall give up his Kingdome to the Father that God may be all in all Nemo tam magnus qui â—ffigiaâ— aâ—â— 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 Taulâ—â— meâ— juâ—â—ciase nos in lucem proâ—â—tuâ—oâ— 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 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 2â— q. 13 4. Abinitio peccat diabolus quasi semper in actâ— peccati pâ—rsevâ—reâ— idem quâ—â—st de catâ—â—â— daâ—â—a 〈◊〉 damnaâ—i indesâ—â—eâ—tur pâ—â—caâ—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 prâ—mium Et similiter mala in damnatis non sunâ— demeritoria sed pertinent ad damnationis paenam Aquin 22. q. 13. â—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 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. â— 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 nâ—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 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 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 â—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 hope of hypocrites shall be as the spiders web be shall leane upon his house but it shall not stand be shall hold it fâ—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 1â— 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 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fiâ—miter appreheâ—dere mordiâ—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 â—os tenentes tenere â—es ulla ratione discrere quod primum occurrâ—â—t manibus licet tale sit â—â—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
stewardship he that hath received five talents must account for five and he that hath but two shall account 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 It s 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opâ—â— â—udâ—◠〈◊〉 â—onâ—â—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 Ieroboâ—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 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 Paâ— Adrationâ—â—â— resurrectionâ—â— uâ—â—â—mahoc oâ—â—ia accommade â—â—â—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 you even Moses in whom yee trust Here men are not able to hide the secrets of their hearts from the word it s 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 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 eâ—atatum in coâ—sâ—ienlia câ—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
glâ—rificatiâ—â—â—â— ALap for then 1 Cor. 6.2 The Saints shall judge the world sc Assessors approvers and admirers 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 and approve this his righteous Judgement Vse 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 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 smâ—ll thing Cor. 4. â— 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 〈◊〉 â—6 â—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 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 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