the wicked lest we fall from our own stedfastness If Satan double his rage let us double our guard Doctor Taylor reports of a noble Lord who was wont to say That he would never go without a sword so long as there was a Papist about the Court Never let us lay off our spirituall weapons till Satan be taken from us by judgement or we out of his reach by death Let us even taught thus much by our adversary make the shortnesse of our time a motive to lay out our selves the more for God short seasons require speedy services The nearer we come to judgement the fitter let us labour to be for it Let the sweetest part of our lives be at the bottom and as Samsons let our last prove our greatest goodnesse To conclude this Let those poor soules who are daily buffetted by Satan consider that his judgement is approaching that all conflicts with him shall then be at an end and that the fury of his assaults prove not their success but the shortnesse of continuance Thus far of the first particular considerable in the punishment of these Angels at the Bar viz that to which they are reserved to Judgement The second follows the time when they shal be brought to judgement viz. at the Great day Two things for the Explication hereof 1. Explication How the word Day is here to be taken 2. In what respect it s called a Great day For the first There are three opinions 1. Some take the day here spoken of precisely and properly as if the day of the last judgement should not exceed that space and proportion of time 2. Some conceive that by the Day is meant a 1000 years because some are said to sit on thrones and have judgement given unto them that is power of judging and to live and raigne with Christ a thousand years Rev. 20.4 But I conceive that this judgment and raign of a thousand years cannot be understood of the last Judgement because death the last enemy shall in the Resurrection be destroyed now after the end of the thousand years mentioned by Saint John Satan shall be loosed out of prison and the nations deceived by him shall compasse the camp of the Saints about Isai 27.1.2 14.3 12.1 4.1.2 2.11.17 Per quot dies hoc judicium extendatur incertum est scripturarum more diem poni solere pro tempore nemo nescit Aug. l. 20. de Civ Dei cap. 1. Mat. 7.22 Luk. 21.34 2 Tim. 1 12.18 4.8 Joh. 6.39 40. 44.46 54. 2 Pet. 3.7.12 Rom. 2.5.16 Act. 17.31 Apoc 6.17 and the beloved City and fire shall come down from God out of heaven and devour them 3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly for time indefinitely it being in Scripture very ordinary to put a day for time In an acceptable time have I heard thee in a day of salvation have I helped thee Isai 49.8 If thou hadst known in this thy day Luk. 19.42 Your father Abraham rejoyced to see my day Joh. 8.56 c. There must be a day wherein that great work of judgement shall begin but the duration thereof is to be measured by the nature of the thing and the counsell of God With Augustine I determine nothing peremptorily concerning the continuance of the last judgment day For the second the greatnesse of this day The titles given it in the Scripture speak it great it being called that day the last day the day of judgment and perdition of all ungodly men The day of God the Lord The day when God shal judge the secrets of men a day wherein he will judge the world in righteousness the day of wrath and revelation of the righteous judgement of God the day of the Lambs wrath the day of Jesus Christ Phil. 1.6.10 c. More particularly this day of Judgement is called great in respect of the Judge Judged Properties of the Judgment 1. The Judge who is Jesus Christ And herein two particulars are considerable 1. That Christ shall be Judge 2 Wherein his being Judge shall make the day great The first is evident 1. From the frequent and expresse mentioning him as Judge in Scripture which assures us that God shall judge the secrets of men by Jesus Christ Heb. 10.27 Tit. 2.13 Act. 10.42 Phil. 3.20.4.5 1 Tim. 6.14.15 Rom. 2.16 that Jesus Christ shall judge the quick and the dead 2 Tim. 4.1 that the Lord Jesus shall be revealled from heaven 2 Thes 1.7 that the Son of man shall come in the glory of his Father Mat. 16.27 that they shall see the son of man coming in the clouds of heaven with power and great glory Mat. 24.30 that the son of man shall come in his glory Mat. 25.31 that hereafter we shall see the son of man coming in the clouds of heaven Mat. 26.64 that the same Jesus who is taken into heaven shall so come in like manner as he was seen to go into heaven Act. 1.11 that he cometh with cloudes and every eye shall see him Rev. 1.7 In which respect the day of Judgement is call'd The day of the Lord Jesus Christ 1 Cor. 1.8 so 1 Cor. 5.5 2 Cor. 1.14 Phil. 1.6.10 and Phil. 2.16 And the seat of judgment is call'd The judgment seat of Christ Rom. 24 10. 2 Cor. 5.10 And some understand that place Heb. 4.12 The word of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discerner of the thoughts concerning the Hypostatical word c. Nor is the old Testament destitute of testimonies of this kind though somewhat more obscurely exprest Abraham speaks to the son of God when he said Shall not the Judge of all the earth do right Gen. 18.25 And the Father spake to the Son when he said Thou shalt break them with a rod of iron thou shalt dash them in peices like a Potters vessel Psal 2.9 And that of Isaiah chap. 45.23 By my selfe have I sworn unto me every knee shall bow the Apostle Rom. 14.11 applies to Christ and thence proves that we shall all stand before his judgement seat 2. By Gods appointment of him and giving him authority to judge He is ordained of God to be the judge of quick and dead Act. 10.42 He will judge the world by that man whom he hath ordained c Act. 17.31 Humilitas carnis no strae throno judicator is honorata est Cypr. in ser deaf Sedebit judex qui stetit sub judice damna bit veros reos qui factus est falsus reus Aug. Homil. 150. Pater dedit ei potestatem facere quia filius hominis est cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est sed quia filium Dei secundum id quod in forma Dei aequalis est patri videre iniqui non possunt oportet judicem vivorum mortuorum coram quo judicabuntur justi videant iniqui Aug. lib. 1. de trin c. 13. Patrem
begat thee spiritually is fittest to nourish thee They who oft change their Masters are seldome good scholars Please not thy selfe in the parts or abilities of thy Minister but labour to find the experimentall working of his Ministry upon thine heart that thou mayst be able to answer Seducers when they suggest that thy Minister is Anti-christan thus He hath not been Anti-christian to me for sure I am he was the instrument of forming Christ in my heart This of the third particular in the description of the entrance of these Seducers viz. their subtilty and slynesse in getting into the society of the faithfull 4. The fourth and last thing by which he describes their entrance is by clearing and vindicating it from the objections which the Christians might possibly raise against God as if he were regardlesse of the welfare of his Church and indulgent toward the wickednesse of the Seducers in suffering them to enter and against godlinesse when they observed that they who pretended to be the most eminent in the Church for religion did turn Apostates And this he doth in these words Who were before of old ordained to this condemnation q. d. Although they have entred so cunningly as that the Church was not aware of them yet was not their entrance unawares to God but he did fore-see it and therefore will see that they do his Church no harm and though now God seems to spare them yet are they in a state of condemnation and though they formerly seemed such eminent professors of religion yet God fore-saw they would prove as they are nay for their sins ordained them to this condition into which they are now fallen In which vindication of Gods care of his Church and justice against the Seducers their punishment is two wayes considerable 1. In its severity it was this condemnation 2. In its certainty they were before of old ordained to it 1. The punishment of the Seducers considered in the severity of it this condemnation Explicat But 1. What was this Condemnation of which the Apostle here speaks 2. Why called Condemnation The word here importing Condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium damnatio condemnatio is taken sundry wayes in Scripture 1. And most properly for the Sentence pronounced by the judge or rather a judiciary sentencing or condemning and so it 's taken Rom. 2.2 where the Apostle saith We are sure the judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is according to truth and Mat. 7.2 With what judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye judge ye shall be judged 2. For Administration of Government toward those that are under it whether by judgement or mercy and it 's spoken of Gods providence ruling and ordering the affaires of the world as Rom. 11.33 How unsearchable are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements also of Christs Government of that Kingdom which his Father gave him in the salvation of humble and condemnation of proud sinners John 9.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For judgement am I come into this world c. that is for the discharging the office of a King or a Judge in adjudging to every one his due recompence In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad in regard of his discovering and sentencing of and executing sentence upon all at that day Acts 24.25 He reason'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgement to come Heb. 6.2 3. For a Cause or Controversie discussed judg'd and determined by judges So 1 Cor. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye go to law one with another ye have causes and controversies among your selves 4. Mark 12.40 Luke 20.47.23.40 Rom. 2.3 Cor. 11.34 Judicium vocat vel damnationem vel reprobrum sensum quo feruntur ut pietatis doctrinam pervertant neque enim id quisquam facere potest nisi suo exitio Calv. in loc Potest hoc judicium intelligi justa derelictio quâ propter peccata praecedentia permissi fuerunt pati naufragium fidei variis errorum fluctibus abripi ita ut etiam fierent errorum magistri tandem judicium illud gravissimum aeternae damnationis subituri Estius in loc For the wrath vengeance damnation and punishment executed upon men for wickednesse as Rom. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose damnation is just And 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himselfe So Mat. 23.14 Ye shall receive the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation And Rom. 13.2 They that resist shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation And 1 Tim. 3.6 Lest he fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the condemnation of the devil So 2 Pet. 2.3 Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment now of a long time lingreth not And thus I take it in this place The Apostle Jude here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This condemnation intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God whereby they did not only themselves turn back-sliders and apostates but become opposers of the truth and perverters of others hereby making way for their own eternall condemnation A punishment made up of many poysonfull ingredients and that hath in it a complication of many spirituall woes which as the Scripture testifieth belonged to these Seducers and to others who were in the same condemnation with them as 1. A voidnesse of spirituall judgement and understanding an inability to judge between good and bad things that differ an insufficiency to approve of any thing which is excellent whereby they put bitter for sweet and sweet for bitter spake evil of the ways of grace which they understood not and of the Gospel in which they saw no beauty it being hid to these lost ones who contemned and slighted it were delivered up to a reprobate sense Phil. 1.10 2 Pet. 2.12 2 Cor. 4.3 Rom. 1.28 Rom. 11.7 Rom. 9.18 and because they loved not what they knew were not able to know what to love 2. Another woe in this condemnation is a spirit of benummednesse insensiblenesse cauterizednesse under all the most awakening administrations of Gods word or rod a judgement which the Scripture puts for all the misery and condemnation of the reprobate and that which differenceth them from the elect Rom. 9.18 He hath mercy on whom he will have mercy and whom he will he hardeneth And Rom. 11.7 having spoken of the elect he saith the rest were hardened Of Seducers doth Paul speak 1 Tim. 4.2 where he tels us of some who had consciences seared with an hot iron whom nothing awakeneth but eternall burnings though too late to a serious sensiblenesse of their estate These seducers fed themselves without fear Jude 12. 3. A third woe in this condemnation is inccorrigiblenesse and unreformednesse under the means of salvation All the dews of salvation fall upon them as showers upon
the barren wildernesse and they are by God compared to drossie silver Jer. 6.28 which all the art and pains of the Silver-smith cannot refine and therefore called reprobate silver These seducers in Gods Ort-yard were trees without fruit twice dead pluck'd up by the roots Jude 12. 4. A fourth woe in this condemnation is Gods giving them up to strong delusion a delighting in errour and false doctrine with a believing it and thus seducers are said not only to deceive but to be deceived 2 Tim. 3.13 2 Thes 2.10 11. and those who received not the love of the truth had strong delusion sent them from God and upon them the deceivablenesse of unrighteousnesse takes hold and thus God suffered a lying spirit to deceive Ahab and his prophets 5. A fifth woe in this condemnation is a stumbling at and a quarrelling with the word of life 1 Pet. 2.8 and Christ the rock of salvation Thus Paul speaks of some who were contentious and obeyed not the truth Rom. 2.8 and of seducers who resist the truth 2 Tim. 3.8 Like these in Jude who contended so muth against the faith that all which Christians could do was little enough to contend for it against those who made the Gospel a plea for licenciousnesse 6. A sixth woe in this condemnation is progressiveness in sin 2 Tim. 3.13 and as the Apostle speaks of seducers a waxing worse and worse a walking so far into the sea of sin as at length to be over head and eares a descending to the bottom of the hill a daily treasuring up wrath a proficiency in Satans school a growing artificially wicked and even doctors of impiety 7. Which lastly will prove the great and heavy woe not to be contented to be wicked and to go to hell alone but to be leaders to sin 2 Tim. 3.13 and to leaven others with impiety and thus Paul saith that seducers were deceiving as well as deceived 2 Pet. 2.2 And Peter that many shall follow their pernicious wayes And certainly impiety propagated shall be condemnation heightned 2. Why is this punishment of seducers called Condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cause for the effect I grant Condemnation is properly the sentence or censure condemning one to some punishment and though in this place it be taken for the very punishment it selfe yet fitly doth the Spirit of God set out this punishment of wicked men by a word that notes a sentencing them thereunto And that 1. Because a sentence of condemnation is even already denounced against them 2. Because it is such a punishment as by judiciary sentence is wont to be inflicted upon guilty offenders 1. It is really and truly denounced c. For besides Gods fore-appointing the wicked to this condemnation as it is the punishment of sin the execution of his justice wicked men are in this life sentenced to punishment 1. By the word of God which tels them that God will render to every man according to his deeds to them who do not obey the truth but obey unrighteousnesse indignation and wrath Rom. 2.8 c. And that he who believeth not is condemned already John 3.18 2. By their own conscience which accuseth and condemneth as Gods Deputy and here tels them what they deserve both here and hereafter If our hearts condemne us c. 1 John 3.20 c. 3. By the judgements of God manifested against those who have lived in the same sins the wrath of God being revealed against all unrighteousnesse Rom. 1.18 4. By the contrary courses of the godly The practices of Saints really proclaiming that because the wayes of the wicked are sinfull and destructive therefore they avoid them Mat. 12.41 42. and thus Noah sentenced the old world by being a practicall Preacher of righteousnesse 2 Pet. 2.5 And all these sentencings of wicked men do but make way for that last and great sentence to be pronounced at the day of judgment Mat. 7.23 Mat. 25.41 to the punishment both of eternall losse and pain 2. It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders and so it is in two respects 1. Because it is Righteous 2. Severe 1. Righteous These Seducers were not spiritually punished without precedent provocations Rom. 1.28 as they did not like to retaine God in their knowledge God gave them over to a reprobate mind 2 Thes 2.10 and God sends them justly strong delusions that they should beleeve and teach a lie because they received not the love of the truth and because they would not be Scholers of truth they justly become Masters of error 2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence because of its weight and severity It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not a paternall chastisement or a rebuke barely to convince of a fault but it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Judges sentence condemning to a punishment the guilty Malefactor It is not medicinall but penall not the cutting of a Chirurgian but of a Destroyer the happinesse of correction stands in teaching us but this punishment is the giving of sinners up to unteachablenesse and what is it indeed but a hell on this side hell for God to withdraw his grace and to suffer men to be as wicked as they will to be daily damning themselves without controle to bee carried down to the gulf of perdition both by the wind of Satans tentation and which is worse the tide of sinfull inclination For God to say Be and do as bad as you will be filthy still Rev. 22.11 sleep on now and take your rest I le never jog nor disturb you in your sins How sore a judgment is it to be past feeling so as that nothing cooler than hel fire and lighter then the loyns of an infinite God can make us sensible though too late OBSERVATIONS 1. Observ 1. The condemnation of the wicked is begun in this life As heaven so hell is in the seed before it is in the fruit The wicked on this side hell are tunning and treasuring up that wrath Rom. 2.5 which hereafter shall be broached and revealed The wicked have even here hell in its causes The old bruises which their souls by sin have received in this life will be painfull when the change of weather comes when God alters their condition by death When thy lust asks How canst thou want the pleasure let thy faith answer by asking another question How can I bear the pain of such a sin Observ 2. Tristitia nostra quasi habet quia in somnis tranfit Qui somnium indicat addit quasi quasi sedebam quasi loquebar quasi equitabā quia cum evigelaverit non invenit quod videbat Quasi thesaurum inveneram dicit mendicus si quasi non esset mendicus non
discovered his humbling quickning strengthning presence to thee in thee Let no Sacrifice please thee without fire Love the Ordinances because God meets thee in them If God be not at home think it not enough that his servants his Ministers have spoken to thee Let the society of Saints be thy solace and deerly esteem those in whom thou beholdest any resemblance of God With the wicked converse rather as a Physician to cure them than as a companion to delight in them Let not thy heart be taken with any comfort any further then thou beholdest the heart of the giver in it or findest thine own raised to serve and delight in him 4. No distress should dishearten those here Observ 4. to whom God will not deny his presence hereafter Though God brings them into miseries yet he will not exclude them with the miserable If men cast them out of their company yet Christ will never say to them Depart from me If they want an house to hide their heads in and a bed to rest their bodies on yet their Fathers house and bosome will supply both Let men do their worst they may send Saints to him not from him How little do those rods smart in striking with which the Lord takes not away his loving-kindnesse What hath that poverty more then a name which is not accompanied and followed with the loss of God himself In a word Though sometimes the Saints sit in darkness and see no light yet is light sown for them they shall not lie under darknesse but after the darkest night of desertion shall arise to them that glorious Sun of Gods presence which shall never go down again but make an eternall day Thus farre for the first part of the punishment of the Angels viz. that which they undergoe in in the prison The second follows viz. that which shall be laid upon them at and after their appearing at the barr and in that first to what they are reserved viz. to judgment EXPLICATION There are two things may here bee enquired after 1 What we are to understand by the judgement to which these angels are reserved 2 How the angels which are punished already are yet said to be reserved to judgment 1 For the first Though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment be frequently in Scripture taken more largely and improperly for the cause of punishment John 3.19 for the government of the world John 5.22 amendment or reformation John 12.31 c. for the place of judgment Matth. 5.22 yet in this place it comes more close to its own proper signification according to which it imports a judiciary trial of and proceeding about causes In which respect it s taken in this place and oft in the new Testament for the solemn action of the last and generall judgment Mat. 10.15 Mat. 11.22 24 and 12.36 Mark 6.11 2 Pet. 3.7 Where we read of the day of judgment and Ecc. 11.9 12.14 Luke 10.14 Heb. 9.27 10.27 where there is mention made of this judgment Which judgment consists of three parts Veritas in inquisitione nuditas in publicatione serenitas in executione 1 A discussion and manifestation of the faults for which the prisoners were committed 2 A pronouncing sentence upon them for every crime discussed and manifested 3 A severe executing upon them the sentence so pronounced 1. Act. 23.3 1 Tim. 5.24 Act. 16.15 2 Cor. 5.14 In this judgment faults and causes shal be discussed and manifested and judgment is sometime in Scripture put for this discussion and discerning of causes some mens sins are open before hand going before to judgement c. 1 Tim. 5.24 c. And this knowledg of the cause is intended Cunctaque cunctorum cunctis arcana patebunt Ezra 4.15.19 and 6.2 Est 6.1 Deu. 32.34 Psal 56.8 Jer. 3.22 Hos 7.2 1 Cor. 4.5 Rev. 20.12 Where we have mention of those who stand before God of the opening of the books and the judging out of those things which were written in the books For though at the last judgment God will make use of no books properly so called yet all the works of the judged shall be as manifestly known as if God kept registers rolls and records of them in heaven and at his coming he will bring to light the hidden things of darknesse and will make manifest the counsells of the hearts that the righteousnesse of his proceedings may appear to all These books of discovery are two 1 that of Gods omniscience 2 that of the creatures conscience 1 According to the former every creature is manifest in his sight and all things are opened unto his eyes Heb. 4.13 Mat. 3.16 Joh. 2.25 Jer. 23.24 Mar. 4.22 Rom. 2.5.16 he hath a book of remembrance he needeth not that any should testifie of man for he knoweth what is in man As God hates sin wheresoever he knows it so he knows it wheresoever it is Men may hide their sins from men from God they cannot Men may like foolish children when they shut their eyes and see none think that none sees them but the light and the darknesse are both alike to God Nor can any Isa 29.15 by seeking deep to hide their counsels from the most High help himself Never hath one sin since the creation of the world Deus nec fallitur nec flectitur slip'd from the memory of Gods knowledg though he hath been pleased to put away the sins of some out of the memory of his vengeance Nor doth he forget any sin out of necessity but meerly out of mercy 2 According to the later * Ad hunc librum emendandum omnes alii libri sunt inventi Quid libri aperti nifi conscientia non atramento scripti sed delictorū inquinamento Amb. in Ps 1. Psal 51. Idem judex reus testis tortor flagellum the book of Conscience the Lord will in the generall Judgment bring to every mans remembrance what he hath done he will set the sins of the wicked in order before them Psalm 50. their consciences shall then be dilated and irradiated by the power of God Here in this life Conscience is brib'd and gives in an imperfect but then it shall bring a full and impartiall evidence against sinners who shall be speechlesse and have their mouthes stop'd Hence Jude 15. it is said that God shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convince all the ungodly Their faults shall be so demonstrated to them that they shall have nothing to object but shall be compelled to acknowledge all both in point of fact and desert That which before was almost imperceptible shall being held to the fire of vengeance and the light of conscience be made legible 2 In this judgment to which these angels shall bee brought there shall be a decisive definitive sentence Isa 5.3 Matt. 7.1 John 18.31 Acts 24.6 Acts 17.31 Matth. 19.28 1 Cor. 6.3 Acts 4.19 And frequently and most properly in Scripture is judgment taken for a
decisive passing of sentence To the former sentence viz. that of their own consciences shall be added that of the Judg wherby they shall be adjudged to the punishment of loss pain for ever A sentence which shall be openly promulgated Quo maledicti acrius doleant videntes quid amiseri◠justi videbunt et laetabuntur considerantes quid evascrint Bern. Ser. 8. in Psal Heretofore it was written down in the book now it shall be pronounced before all the world A sentence which shall be published soon after that of benediction hath been uttered to the godly that so the damned may grieve the more to consider what they have lost and the saved rejoyce to observe what they have escaped A sentence every syllable whereof is more dreadfull then ten thousand thunder-claps roaring in their ears to all eternity Wonder one may that so much woe can be couched in so few words In being sentenced to depart from God what pleasure are they not adjudged to lose In being sentenced to the flames what pain are they not adjudged to feel 3 In the judgment to which these angels shall be brought Mat. 5.22 Mar. 3.29 Joh. 5.24.29 Act. 8.33 2 Thes 1.5 Jam. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ille judex nec gratiâ praevenitur nec misericordiâ flectitur nec pecuniâ corrumpitur nec poenitentiâ mitigatur Aug. l. 3. de fid symb 2 Thes 1.9 Expulsi à facie hac terribili ipsius vocē Sicut servi fugitivi post multum temporis dominum suum videntes nihil aliud nisi de verberibus deprecantur sic daemones videntes Dominum in terris ad judicandum se venisse credebant Hierom. in Mat. 8. there shall be an execution of the sentence denounced and frequently in Scripture is judgment taken for punishment to which men are adjudged The sentence shall not bee an empty sound as a report without a bullet a noise without a sting but it shall be executed without any exception delay reply appeal The sentence of malediction shall be a fiery stream proceeding from the throne of the Judg and sweeping the condemned into hell The wicked shall be punished with everlasting destruction from the presence of the Lord and the glory of his power which place Beza expounds of their expulsion from the presence of the Lord by that terrible voice Go ye cursed Others thus interpret it The glorious power and majesty of Christs presence shall suffice to destroy the wicked If the divels were unable to endure the presence of Christ upon earth when emptied of glory upon considering that hereafter Christ should be their Judg crying out and asking whether hee was come to torment them before their time how shall they abide his presence when fill'd with dreadfull majesty For the second 2 Branch of Explicat Justin in Apol 1. daemones igni sempiterno nondum traditi sunt sed in die judicii tradendi Hanc opini onem amplectitur Irenaeus l. 5. cont Haer. Diabolus non statim in primordiis transgressionis ad poenam detrusus est à Deo idque ut hominem malitiâ suâ exerceret ad virtutem Lactant. lib. 3. Divin Instit cap. 28. How the angels who are already punished and therefore judged can be reserved to judgement We must not conceive with some that because they are said to be reserved to judgment therefore for the present they are not punish'd For if the good angels are before the general judgment in a state of happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway beholding the face of God then why should not the bad be in a state of misery Besides if the souls of wicked men are now tormented in hell which neverthelesse may be said to be reserved to judgment why may it not be asserted that the angels who seduced men have been ever since their fall tormented considering that the fall was that to the angels which death is to ungodly men And further if the faln angels be in hell a place of punishment with the damned souls then it is as certain they partake of the same punishment with them as it is absurd to imagine that the holy angels should be in heaven with the souls of the blessed and not be with them partakers of the fruition of Gods presence There is therefore a threefold judgement which the fallen angels incur That wherwith they were punished immediately upon their fall when by God they were thrown into misery Of this speaks Peter 2 Pet. 2.4 God spared not the Angels which sinned but cast them down into hell c. 2 That whereby they are cast out of their dominion Joh. 12.31 and their power over us destroyed by the death of Christ 3 Their full and finall judgement to which they are here by Jude said to be reserved in respect whereof though they are in part punished already yet by it there shall be a dreadfull addition and accession to their present torments in regard 1. of Ignominy 2 Restraint 1. Ignominy for they being most proud creatures cannot but deem it an unspeakable shame 1. To have all their malice and mischeifs that ever they committed since their fall manifested to all the world whereby all who have heretofore honour'd them as gods shall know their vilenesse and look upon them as abominable deceivers and never be brought as formerly to worship them 2 To have it publickly seen that poor man whose nature is so much inferiour to theirs hath done that which they were not able to do in imbracing of holiness and honouring his Creator and obtaining those mansions of glory which they have lost 3 To have it known to all the world how often they would have done evil when they could not and how frequently even women and children have overcome their fierce and fiery tentations 4. To have judgment pass'd upon them not onely by Christ himself but even by those somtimes poor Saints whom formerly they so vilified and persecuted even these shall judg the Angels 1 Cor. 6.3 And that not onely 1 By having their practices compared to those of the damned as the Ninivites and the Queen of the South are said to rise up in judgment Mat. 12.41.42 Luk. 11.31.32 Nor 2 Only by their consenting to and approving of the Sentence which Christ shall pass upon the wicked But also 3. In regard of that dignitas assessoria that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ in sitting as it were with him upon the Bench Dolet diabolus quòd ipsum angelos ejus Christi servus ille peccator judicaturus est Tert. lib. de poen c. 7 or about the Throne of Judicature As likewise 4. they in that judgment being to appear with Christ manifest victors over all their enemies By trampling upon all the pride malice and weakness of Divels before the whole world and holily insulting over them as vile vanquished and contemptible
calling and not according to the law of charity which binds us to judg the best of others so far forth as may stand with a good conscience and the word of God Judgment may either be of persons or their practices In persons their future or their present estate is to be considered All judgment of mens future estate is to be forborn God may call the worst as well as thee Three things saith Augustiae are exempted from mans judgment the Scriptures the Counsell of God the Condemnation of any mans person For mens present estate if we see men live in whoredom drunkenness swearing we may judg them wicked while continuing in this estate and that they shall be damned if they repent not We may judg the tree by the fruit and this is not rash judgment because it is not ours but the judgment of the word of God Practices are either good bad indifferent or doubtfull Good actions are to be commended if actions be evil judg the facts not the persons yet study withall to excuse the intention if thou canst not the fact Indifferent or doubtfull actions are to be free from censure Christian liberty exempts our neighbour from censure for the former charity allows us not to be censurers of the later If it be doubtful whether a thing were spoken or done or no or being certain to be done whether well or ill in charity judg the best If a man lay with a betrothed damosel in the fields Deu. 22.26 27 the man was only to die because it was in charity supposed that the damosel cryed the best being supposed in a thing doubtfull In matter of opinion if it be uncertain whether an error or no suspend thy judgment till thou know more certainly thy brother may see as much and if he be more learned more than thy self into that which is doubtfull Our ignorance as men though never so knowing should be a strong bar from rash judgment Besides who are we that judg another mans servant this is to reproach God himself for receiving him We are fellow servants with our brethren not fellow Judges with God we must love not judge one another Our Masters house is to be ordered by our Masters will He who by rash judgement destroyes the good name of another is by some termed the worst of theeves in stealing away that which is better then riches and can never be restor'd and the worst of murderers in killing three at once his own Soul in thus sinning his Neighbour whose name he ruines and the Hearer who receiveth his slanders And yet take away this sinfull censuring from many Professors there will nothing remaine to shew them Religious whereas a Just man is a severe Judg only to himself 4. How happy are they who shall be able to stand in the Judgement I know it 's doubted by some Observ 4. Rev. 20.12 Mat. 10.26 Vid. Aquin. q 87. suppl Est in l. 4. sendist 47. Rom. 8.1.33 whether at the last judgement the sins of the Saints shall come into the judgement of Discussion and Discovery Scripture seems to many most to favour the affirmative but that they shall escape the judgement of condemnation 't is not doubted That sun which discovers the sins of the wicked shall scatter those of the godly There 's no condemnation to those that are in Christ Jesus Who shall lay any thing to their charge The greater their sins are the greater will their deliverance appear The more punishment they deserv'd the more they escape The sins of the Saints will prove as the matter of their songs so the trophees of victorious mercy The wicked shall have judgement with out mercy and the godly shall have mercy in a day of judgement 1 Cor. 11.32 How contentedly may they here undergo that chastisement whereby they escape judgement It 's better to hear the reproofs of a Father then the sentence of a Judge and the correction of a Son is much lighter then the condemnation of a Malefactor It matters not what shall ever be said or done against them to whom Christ shall never say Depart from me Do with me what thou wilt said Luther since thou hast pardoned my sins 5. The greatest enemies of God will be but contemptible creatures at the last judgement What underlings then shall those appear and be who now are principalities and powers Satan who hath had so many followers adorers who now is the Prince of the Aire yea the God of this world shall then openly appear to be a trembling malefactor at the bar of Christ As once Josuahs souldiers set their feet upon the necks of the Canaanitish Kings so the poorest Saint shall at the last judgement trample upon these faln Angels Death speaks the impotency of men but Judgement even that of Angels Legions of Angels shall no more oppose Christ then can a worme all the Angels of heaven Me thinks even all the crowned sceptered adorned adored Monarchs of the world if enermes to Christ should tremble at the approaching of Judgement The greatest safety and honour even of a King will then be to be a subject to Christ and what the Emperor Justinian was wont to call himself the meâ—nest servant of Christ Vltimus Dei servus Robes will then fall off The dimmer light of humane glory will be obscured when the sun of righteousness shal appear Let us neither fear nor admire the greatnesse of any but of Christ much lesse that which is set against Christ How great is the folly of Satans subjects they serve a master who is so far from defending them that he cannot defend himself from Judgement 6. Observ 6. The reason why Satan rageth he knows that his time is but short and after this last judgement his furious and spiteful tentatious shall be ended and he labours to supply the shortnesse of his time with the sharpnesse of his assaults like the besiegers who having often storm'd a Town or a Castle make their last onset the most resolute and terrible A Traveller who desires to go far will go fast if the Sun be neer setting The shortnesse of Satans season occasions his swiftnesse in wickednesse Besides he is in an estate of desperation he knows there 's no possibility of his recovery and as faith is the furtherer of holinesse so is despair of all impiety It was the Logick of despair which argued thus Let us eat and drink for to morrow we shall die I wonder not that these last are the worst and the most perillous times Satan now strives to add to his number to seduce and pervert souls because after his judgement he shall never be suffered to do so any more At all times holy vigilancy over our hearts and wayes is needfull but in these times wherein Satans judgement draws so neer it should be our care more then ever to keep our hearts with all diligence to beware of seduction and Atheisme and of being led away with the error of
only in himselfe but as he is attended by others and so he will make the day great if we consider 1. by whom 2. by how many he shall thus be attended 1. By whom They shall be creatures of great glory and excellency The glorious Angels shall be Christs attendants at the great day in which respect Christ is said to come Luk. 9.26 in the glory of the holy Angels and Mat. 25.31 it 's said that the Son of man shall come and the holy Angels with him and Luk. 12.9 that Christ will deny some before the Angels of God and 2 Thes 1.7 the Lord Jesus shall be revealed from heaven with his mighty angels These angels that excell in strength are his heavenly hosts his Ministers to do the pleasure of Christ their great Lord and Commander If at the time of his Nativity Tentation Passion Resurrection Luk. 2.13 Ascension they readily gave Christ their attendance how much more shall they do it at the great day when all the glory of Christ shall be revealed Luk. 7.53 Gal. 3.19 Deut. 33.2 Illi in obsequio hic in gloriâ Illi in comitatu hic in suggestu illi stant hic sedet hic judicut illi ministrant Ambros lib. 3. de fid Mat. 24.31 Psal 103.20 2 Thes 1.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.4 1 Thes 4.17 If at the promulgation of the Law upon Mount Sinai Angels waited upon him how readily shall they serve him when he shall come to Judgment for the execution of that Law What glory shall be in that day when the very servants of the Judge who shall wait upon him run at every turne and upon every errand who shall blow the Trumpet summon to appear bring the prisoners before the Bar and take them away again when even these waiters I say shall be Angels of power the heavenly host every one being stronger then an earthly army holy Angels creatures of unspeakeable agility and swiftnesse glorious Angels who as much exceed in glory the greatest Emperour in the world as the Sun in the Firmament doth a clod of earth Nor can it be but the day must be very illustrious if we consider that the Saints shall appear also with Christ in glory that they shall meet the Lord in the air and be witnesses for nay assessors with Christ in judgement and partakers of that victory which in the last day he shall have over all his enemies That all the enemies of Christ and his Church shall stand before the Saints to be justly judged whom they in this world have judged unjustly and in a word that every one of these Saints shall in their spiritual bodies shine as the Sun Mat. 13.43 when it appears in its perfect lustre But 2 Christ as attended will make the day great if we consider by How many he shall bee attended At that great day there shall be a generall assembly a great number even all his servants waiting upon him both Saints and Angels hence 1 Thes 1.13 is mentioned the Coming of the Lord Jesus with all his Saints and Eph. 4.13 the meeting of all In this glorious concourse there shall not be one wanting If Christ will raise up every Saint from the grave then doubtlesse shall every Saint appear in glory at the last day Joh. 6.39 He will not lose his cost laid out upon them But if he bestowes new liveries upon his servants they shall all when adorned with them wait upon him Nor shall there be one Angel but shall glorifie him in that day Psal 148.2 Heb. 1.6 If all the angels of God are commanded to praise and worship him then undoubtedly will they performe this duty at that day wherein the glory of Christ shall be so eminently manifested all the holy angels Mat. 25.3 shall come with the son of man And if all the Angels and Saints must wait on Christ the number must needs be vast Heb. 12. and the multitude exceeding great of angels there must be an innumerable company Myriads ten thousands of Saints or holy ones Dan. 7.10 Jude 14. a definite number being put for an indefinite And about the throne Rev. 5.11 are said to be ten thousand times ten thousand and thousands of thousands ten thousands of Saints An innumerable company of Angels attended the solemn delivery of the Law at Mount Sinai Deut. 33.2 Vid. Rivet in loc in allusion to which the triumphant Ascension of Christ into heaven is described Psal 68. to be with twenty thousand Chariots even thousands of angels and of those who stood before the throne clothed with white robes and having palmes in their hands there was Rev 7.9 a great multitude which no man could number c. Now if the glory of one angel was so great Judg. 6.22.13.22 that those who of old time beheld it expected death thereby and if for fear of an Angel whose countenance was like lightning the keepers Mat. 28.4 did shake and became as dead men how great shall be the glory of all the millions of Angels and Saints at the great day when God shall let out his glory unto them and fill them as full of it as they can hold that he may be admired in them Who can imagine the greatnesse of that day wherein the Judge shall be attended with so many millions of servants every one of whom shall have a livery more bright and glorious then the Sun The splendor of this appearance at the great day will ten thousand times more surpass that of the attendance of the greatest Judges and Kings in the world than doth theirs excell the sporting and ridiculous acting of their more serious solemnities by children in their playes 2. This day of Judgement shall be great in respect as of the Judge so likewise of the Judged and the judged shall make the day great as they fall under a fourfold consideration or in four respects 1. In respect of the greatnesse of their company and number 2. The greatnesse of their ranks and degrees 3. The greatnesse of their faults and offences 4. The greatnesse of their rewards and recompences 1. In respect of the greatnesse of their numbers When many persons are tryed and judged many prisoners cast and condemned we ordinarily say that the Assizes or Sessions are great though the number of the persons judg'd be not so great by an hundred parts as the number of those who stand by to hear the Tryall How great then shall the day of Judgement be wherein all shall be tryed and judged It was of old prophesied by Enoch that the Lord would execute judgement upon all Before the Throne of the Son of man all nations shall be gathered Mat. 25.32 Rom. 14.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.10 Act. 17.31 And 2 Thes 2.1 the day of judgement is call'd the time of our gathering together unto Christ We must all appear before the judgement seat of Christ that every one may receive the things done
and manifest There is nothing hid but shall be revealed Sinners shall be openly sham'd their secret sins their speculative impurities their closest midnight-impieties shall be publickly discovered and their feined hypocriticall appearances shall then be unmasked Then Saints shal be openly honour'd the good which they have done in secret shall be divulged from their sins against which they have mourn'd pray'd beleev'd secretly they shall be acquitted openly and honourably from all the censures suspicions aspersions and wrong judgements upon earth before all the world of men and Angels they shall be publickly cleared In a word As the Judge is righteous he will bee known to be so and therefore not onely his sentencing but the equity therof shal be manifestly known Every tongue shall confess to God the just proceedings of that day and Christ shall be clear when he judgeth and justified when sinners are condemned 6. This judgement shall be immediate Christ will not any more judge by man They whom he hath intrusted with Judicature have often miscarryed in the work acquitting where they should condemne and condemning where they should acquit now therefore he will trust others with the work no more but will take it into his own hands Judgement here among men is the Lords mediately but the great judgement shall be his immediately Sinners might hope to escape while sinners were their Judges Saints might fear cruelty while sinners were their Judges In a word when frail sinfull man is Judge he like the unjust steward in the Gospel who cut off fifty in the hundred punisheth malefactors by the halfs and with him wicked men can tell how to deal Ezek. 22.14 but can their hearts endure or can their hands be strong in the day wherein the Lord shall deal with them When Gideon commanding young Jether to slay Zebah and Zalmunna and he feared to draw his sword against them Judg. 8.20 being but a youth Gideon himselfe ariseth and fals upon them and as was the man so was his strength for hee instantly slew them And God commands those who should resemble him in righteousnesse to cut down sin and cut off sinners but alas they are oft either unwilling or afraid to draw the sword of Justice and therefore the Lord himselfe will come and take the sword into his own hands and as is he so will his strength be found and felt to be infinite The mountaines and hills will be but light burdens to fall upon sinners in comparison of this mighty God 7. This Judgement shall be the last Judgement The sentence that there shall be pronounced is the finall conclusive and determinating sentence The day of Judgement is frequently call'd The last day The last day Joh. 11.24.12.48 and the Great day are sometimes put together Joh. 7.37 Wicked men have had in this world many dayes of Judgement by the word by temporall troubles by the examples and warnings of the Saints but now their last day their last judgement is come after which there shall be no more tryall Former judgements might be reverst upon repentance but this last is irrevocable Repentance will not move the Judge to repent of his sentence Jer. 11.7 8 9. repentance will be hid from his eyes From his sentence there can be no appeal nor is there any Judicatory above or after it 8. This judgement is call'd Eternall How great are those dayes wherein an earthly Judge sentenceth to a temporal punishment of a few minutes Heb. 6.2 Judicium humanum est vix alphabetum illius ultimi Luth. But Christ sentenceth to an eternall state the effect of his judgement shall last for ever An earthly Judge allowes men to put the sentenced to death out of their paine at their execution but this shall be the bitter ingredient into the sentence of the great day namely that the sentenced shall be executed but never die Depart from me yee cursed into everlasting fire Departure for losse and Fire for sense are the greatest punishments but this Everlasting is that which makes both insupportable Dreadfull sentence Without this everlasting departure hell would not be hell This Everlasting burnes hotter then the fire or rather is the heat of the fire in hell and oh the bottomelesse Ocean of sweetnesse in this word Ever when joyned with Being with the Lord this is that which like the faggot-band binds all the scattered parcells of heavens blessednesse together and keeps them from dropping out In a word This stability of happinesse is that which makes it happinesse Great day wherein there is a sentence to no estate shorter then Eternity OBSERVATIONS 1. Great is the vanity of all earthly greatnesse While we are in this world troubles and comforts seem far greater then they are Observ 1. the former we think too great to bear the other too great to forsake How do men groan under small burdens and how do they admire the poor enjoyments of the world but when this great day is come neither of these will seem great How smal will former disgraces be esteem'd by those who shall bee honour'd before all the world How contemptible shall then poverty be in the thoughts of those who shall ever be inriched with the satisfying enjoyment of God himself How slight yea forgotten will the few bitter drops of pains be to those who shall be filled with Rivers of pleasures What poor trifles will all the profits and revenues of the earth be esteem'd when all the stately edifices and the richest treasures upon earth shall be consum'd in the flames What a bubble a shadow will all worldly honour and dignities appear when the faint candle light of the earthly glory of the greatest Monarchs shall be swallowed up in the glorious sun-shine of the appearance of the King of Kings and Lord of Lords How will a sentencing to the everlasting flames of fire and brimstone blast those former dreams of pleasure in cool and pleasant Arbors costly Perfumes sumptuous Banquets c To those who so admire earthly injoyments I say as Christ to his Disciple Mar. 13.2 when he shewed him the buildings of the Temple Seest thou these great buildings There shall not be one stone left upon another the flame of that day wil devour them as easily as the fire from heaven did consume the stones and sacrifice of and lick up the water about Elijahs Altar 2. Boldnesse in sin is no better then madnesse The great Judgement day is by the Apostle call'd The terror of the Lord. Observ 2. Eccl. 12.14 Magna peccati poena metum fu turi judicii perdidisse Aug. ser 120. de Tem. And though it may be our sin to be afrighted at mens judgement days and to be afraid of their terror yet is it our folly not to fear this great day of the Lord and a great punishment of sin not to fear the punishment of sin What Judge would not be incens'd when the prisoners being warned of his solemn approach
that of Achan Tu otiosè spectas otiosè non spectaris Tu spectas curiosè spectaris curiosius Bern. I saw I coveted and took looking upon a woman and lusting after her are put together Mat. 5.26 and we read 2 Pet. 2.14 of eyes full of adultery or the adulteress But willingly neither be nor behold a provocation of sin God will preserve thee in thy wayes not in thy wandrings Dinah was not safe out of the womans orb the house only to see is not sufficient warrant to draw us to the suspected places What wise man will go to an house infected with the Plague only to see the fits of the visited It is good to keep tentation at the staves end and not to let it into the grapple for though possibly we may fight and conquer yet it was our fault that we were put to fight The project of Balaam was too prosperous had the Moabites sent their strongest souldiers to perswade the Israelites to idolatry they had been returned with contempt but as God fetches glory to himself out of the worst actions of men so men often undo themselves by the fairest works of God Thus far of the second particular considerable in this example of Sodom viz. the cause of their punishment the third followes namely the severity of their punishment their suffering the vengeance of everlasting fire The punishment being set out 1. More generally so it s called Vengeance 2. More particulary so it was a vengeance manifested by eternall fire Wherein is considerable 1. By what they were punished by fire 2. In what measure or how long they were punished the fire is Eternall I shall here enquire what we are to understand by this Vengeance Fire here called Eternall EXPLICATION 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated Vengeance is of a signification belonging to the proceedings of Courts of Justice and it is taken severall wayes 1. Properly it signifies right or justice in which respect among the Heathens the Goddess of just vengeance Nemesis was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justice or Vengeance Act. 21.4 No doubt say the Barbarians of Paul this man is a murderer whom though he hath escaped the sea Non dubito quin sicut plurimis locis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sic etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ponatur hoc loco pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez. in Act. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comprehendit seriem totam judicii usque ad execuâ—ionem Lorin in Act. 25. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vengeance suffereth not to live 2. It is taken for the Sentence of damnation given by the Judge as Act. 25.15 where it is said that the chief Priests and Elders desired to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement against Paul 3. For the punishment it self inflicted after the passing of sentence thus 2 Thes 1.9 the Apostle saith The wicked shall be punished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and thus it is taken in this place by Jude who fitly expresseth the punishment inflicted by God upon the Sodomites by this word because it was most justly and according to the merit of the offence and offenders executed by the Judge of all the world who is righteous in all he brings upon sinners yea is righteousnesse it selfe whose very judgements even because they are his are just and righteous and as to the case of Sodom and Gomorrha so eminent was the righteousnesse of Gods judiciall proceeding Gen. 18.21 that he would go down to see whether they had done altogether according to the cry of their sin where he speaks after the manner of men who ought not to condemn any before an accurate examination of the cause But of this by occasion of the words judgement and the Great Day much hath been spoken in the foregoing verse For the second the fire wherewith these Sodomites were punish'd They burnt with a threefold fire 1. The fire of lust both sin and punishment They burned in their lust one toward another 1 Cor. 7.9 Rom. 1.27 and God gave them up to uncleannesse and to vile affections 2. The fire which was rained down from heaven upon them His verbis significatur quod preter naturalem rerum cursum miraculum operatus est puniendo iniquos ad differentiam enim naturalium causarum naturali ordine occurentium ad generandum sulphur ig nem idjunctum est illud à Jeho veb Cajetan sic quoque Tostatus Pererius è nostris Calvin Zanch. Muscul Pareus Rivet Gen. 19.24 the remarkablenesse of which punish ment by fire appears in sundry respects It was 1. A miraculous fire besides the course of nature Brimstone to which some add salt and all that vast quantity of fiery matter were never produced by naturall causes God it was who provided the matter for so great a flame the fall wherof also he ordered for time and place Hence it s said that the Lord rained brimstone and fire from the Lord that is by an elegant Hebraism from himselfe the Noune being put in the place of the Pronoune as 1 Sam. 15.22 1 King 8.1 2 Tim. 1.18 c. to shew that the raining there mentioned was not from the strength of naturall causes nor after a naturall manner but immediately from the Lord himself and by the putting forth of his owne omnipotent arme 2. It was an abundant fire of a vast quantity and hence it is said to be rained down it was not a sprinkling but a showre Here were not sparks but flakes sheets of fire rivers of brimstone 3. It was a Sudden fire It came not by degrees when the morning arose or at break of day there were no tydings of destruction till then Lot was in Sodom and yet when the Sun arose Gen. 19.24 Cen. 19.28 fire was rained down and early in the morning Abram beheld the smoak of the country haply the work was done in a quarter of an hour Lam. 4.6 Sodom was overthrown as in a moment 4. It was a tormenting fire The execution by fire hath ever been accounted one of the most afflictive to sense and therefore imposed upon the greatest offenders How great is the torment when the skin is puckerd the sinews crack'd the blood scalded Famine the greatest of punishments is but a kind of fire whereby the naturall moysture is dryed up nay fire lends a resemblance to the torments of hell 5. It was a destructive fire utterly consuming all upon which it fell Gen. 19.25 Deut. 29.23 Cities Inhabitants the plain and all that grew upon it and as Brochardus reports so far as the vapour arising out of lake of Sodom is carried by the wind it makes all places dry and barren destroying all fruits grasse plants and what ever the earth yeilds And so poysonfully is that brimstony lake tainted which is now in the place where Sodom stood that it is called the
Judgement An unjust Judge is a Solecism a contradiction A Judge should be the Law enlivened To this end Judges must be godly Righteousnesse will not stand without Religion Jethro's advice to Moses was Chuse men fearing God Exod. 18.21 Let the fear of the Lord be upon you said Jehoshaphat to the Judges 2 Chr. 19.6 7. The Aethiopians apprehended that the Angels attended on all Judicatories and therefore as I have read of them they left twelve chairs empty in the judgment-place which they said were the Seats of the Angels but Judges must believe that a greater than the Angels is there 2. Impartiall He must not respect the person of the poor nor honour the person of the mighty Lev. 19.15 and Deut. 1.17 He must hear the small as well as the great There must no mans condition be regarded in judgement nor must the Judge behold the face of any ones person but the face of his cause Job 34.19 God accepts not the persons of Princes A Judge will be a sun of righteousness it shining as well upon the beggar as the noble 3. A Master of his affections Anger hatred pity fear c. the clouds of Affection will hinder the Sunshine of justice The Athenian Judges us'd to sit in Mars-street to shew that they had Martiall hearts Constantine is termed a man-childe Rev. 12.5 So Brightman for his courage He who wil go up to the mount of Justice must leave his affections as Abraham did his Asse and Servants at the foot thereof Love and wisdom seldome dwell under one roof and the fear of man is a snare A Coward we say cannot be an honest man nor will a fearfull and flexible Judge be able to say injustice Nay 4. Deliberate In the case of information about false Worship Deut. 17.3 Moses directs to this deliberation before sentence be given If it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain c. then shalt thou bring forth the man c. What plenty of words are here to prevent precipitancy in Judicature It much commended the integrity of Job who professeth Job 29.16 The cause which I knew not I searched out †See the example of the Heathen Festus Act. 25.16 Both sides must be heard the small as well as the great Though a Judges * Qui statuit aliquid parte inaudita alerâ aequum licit statuerit haud aequus fuit Sen. in Med. sentence be right yet hee is not right in giving it if he give it before either party be heard 5. A lover of truth A man of truth Exod. 18.21 Hating lying executing the judgement of truth Zech. 8.16 His heart must love his tongue speak the truth Exod. 18.21.23.8 Deut. 16.19.27.26 2 Chron. 19.7 nor will the hand without go right if the wheels within go wrong 6. Incorrupt Hating bribes because hating covetousnesse A gift blindeth the wise and perverteth the words of the righteous Of whose hand saith Samuel have I received any gift to blind mine eyes therewith 1 Sam. 12.3 A Judge must neither take money to be unjust nor to be just Righteousnesse is its own reward The Thebeans erected the Statues of their Judges without hands the gaine of bribes is sum'd up Job 15.34 Fire shall consume the Tabernacles of bribery 7. Sober and Temperate He that followes the pleasures that attend on Majesty will soon neglect the paines which belong to Magistracy It was a prudent instruction of Lemuel's mother Prov. 31.4 5. It is not for Kings It is not for Kings O Lemuel to drink wine nor for Princes to drink strong drink lest they drink and forget the law and pervert the judgement of any of the afflicted Whoredom and wine and new wine take away the heart Hos 4.11 Some understand those words Jer. 21.12 Execute judgement in the morning properly as if they should performe acts of judgement early before they were indangered by abundant eating or feasting to render themselves less able to discerne of causes 2. The second branch of Jurisdiction which belongs to the Magistrate consisteth in the Dstribution of rewards and punishments 1. Of Rewards to those who keep 2. Of Punishments to those who break the Lawes 1. Of Rewards Of this the Apostle speaks Rom. 13. Do that which is good and thou shalt have praise Of this the Supreme Lord gives an example who joynes shewing mercy to thousands with visiting the iniquities of the fathers upon the children Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty but also for warmth and benignity 2. Of Punishments These are of sundry kinds Some concern the name as degradations some the estate as pecuniary mulcts some the body and these are either Capitall or not Capitall as mutilation of some part c. Evident it is from Scripture-commands that it is the Magistrates duty to punish Deut. 19.21 the Judges shall make diligent inquisition c. And thine eye shall not pity but life shall go for life 2. From his Function Rom. 13.4 He beareth not the sword in vaine Governours are for the punishment of evill doers 3. From the Benefit of these punishments To the punished who may grieve for what they have done to the Spectators who may be warned from doing the like Prov. 19.25 Deut. 19 19r Indulgentia flagitiorum illecebra Exod. 21.12 Lâ—v. 24.17 c. Sinfull indulgence silently yet strongly invites to a second wickednesse Even Capitall punishments are injoyned by Scripture Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed A Law which being before the erection of the Mosaicall Polity shews that the Lawes which afterward commanded Capitall punishments did not simply and absolutely but only in respect of some circumstances concern the Israelites The capitall punishment of Malefactors by the Magistrate was dictated by the Law of Nature And as the force of the foresaid command was before so did it continue after Moses Christ himself even from it drawing an Argument to disswade Peter from shedding of blood Mat. 26.52 Nor do I understand but that if all punishments of Malefactors by the sword be now unlawful as Anabaptists dream it must necessarily follow that all defending of the subjects by the sword against an invading enemy is unlawfull also the publick peace being opposed by the one as much as the other nay may we not argue That if the power of the sword belong not to the Magistrate to defend the Common-wealth that it belongs not to any private man to defend himself against the violent assaults of a murderer In sum Capitall punishments may be inflicted but sparingly slowly It is observed by some That God was longer in destroying Jericho then in making the whole world Satius est ut euret pharmacum quam sanet ferrum As many Funerals disgrace a Physician so many executions dishonour a Magistrate The execution of Justice should like Thunder fear many and