according to his heart As for the things which Christ hates there be some particulars which are accented with his abhorring as 1. Hypocrisie Woe unto you Scribes and Pharisees Hypocrites (b) Mat 23. 13. 2. The deeds of the Nicolaitans for thus he writes in his Epistle to the Angel of the Church of Ephesus But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate (c) Rev. 2. 6. 3. the doctrine of the Nicolaitans as well as their deeds for so he writes to another I have against thee * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. this great evill to lay unto thy charge or some heavy judgement to inflict because thou hast there them that hold the doctrine of Balaam So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate (d) ver 14. 15. So as evill doctrines are hatefull to Christ as well as evill deeds we may as well plead for the toleration of the one as of the other yea to hold the doctrine h. e. to be stiffe in maintaining evill opinions or to suffer such as doe which thing I hate * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abominable before Christ as well as to teach them 4. Lukewarmenesse also is another particular because thou art lukewarme and neither cold nor hot I will spew thee out of my mouth (e) Rev. 3. 16. This is said to be the Church of Englands sinne in worship and government Brightman in apoc c. 3. under Liturgy and Episcopacy would to God it were not her sinne even till this day we are neither so cold as by publique indulgence to tolerate all opinions nor so hot as to suppresse one Sect. Not so cold as not to admit of Presbyteriall government upon triall and in part nor so hot as to receive it wholly in the power and practise 'T were well if in these things we were more then almost perswaded to be Christians The Fourth use Above all things let 's take heed of crucifying Christ againe and of putting of him to an open shame or of betraying him or his cause for by-respects least as he said unto his Brethren I am Joseph whom ye sold (f) Gen 45. 4. so it be said unto us I am Christ whom ye denied The Jewes will not believe him to be the true Messiah and feare not his second comming though some prove a first and second comming of the Messiah by their owne traditions * Petrus Galat. de Arca. Cath. verit lib. 4. c. 1 Tit 2. 13. but his glorious appearing is our blessed hope yet while we desire he may be our Saviour let 's so walke as becomes those who remember he must be our Judge The fifth point followes The world is to be Iudged by this man The world this 5. Point implies 1. All persons for we must all appeare before All persons the Iudgement seat of Christ that every one may receive the things done in his body (g) 2 Cor. 5. 10. And whereas it is written Jsa 45. 23. As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God The Apostle from thence concludes in this manner So then every one of us shall give an account of himselfe to God (h) Rom. 14. 11 12. Saints as well as sinners for of such he there speakes And yet more distinctly Jewes and Gentles Behold he commeth with clouds and every eye shall see him they also which pierced him and all kindreds of the Earth shall waile because of him (i) Rev 1. 7. small and great (k) ch 20. 12. quicke and dead (l) 1 Pet 4. 5. Our Saviour speakes of Tyre Sidon and Sodome that it shall be easier for them at the day of Judgement then for Capernaum and Bethsaida (m) Mat 11. 22. 24. which implies that all who ever lived not onely after his incarnation but from the beginning of the world shall be respectively countable unto Christ one as well as another And as all persons so All causes 2. all causes shall be judged by him The distinction between civill and ecclesiasticall judicatories shall then vanish all things shall be indifferently heard at one Barre and men shall give an account of their practise or conversation He shall reward every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (n) Mat. 16. 27. Of their workes The dead were judged out of those things which were written in the bookes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (o) Rev 20. 12. of their words Every idle word that men shall speake they shall give an account thereof in the day of judgement (p) Mat 12. 36. of their councells Judge nothing before the time untill the Lord come who both will bring to light the hidden thing of darknesse and will make manifest the councels of the hearts (q) 1 Cor 4. 5. and of their secrets God will bring every worke to judgement with every secret thing whether it be good or whether it be evill (a) Eccl. 12. 14. 3. As all persons and causes so likewise all creatures All the Creatures the Angels not excepted The creature it selfe also shall be delivered from the bondage of corruption into the glorious liberty of the children of God (b) Rom 8. 21. And the Angels which kept not their first estate but left their owne habitation he hath reserved in everlasting chaines under darkenesse unto the judgement of the great day (c) Jud. 6 â—e This in the use of it serves 1. To shew us the vanity Application of the world and of all humane jurisdiction 't is not finall nor supreame When a Parliament is sitting all inferiour courts tremble and every one is ambitious to get in to be a member of that Court which is the highest There shall be a time as we are now assured when Lords and Commons must also give an account How much better is it therefore to be a Christian a Saint then a member of either House Doe you not know that the Saints shall judge the world (d) 1 Cor. 6. 2. Let all that judge in this world carry themselves so in all respects as to be not onely willing to be judged by Christ but also in the number of his assessors at the last 2. Hence is comfort to Gods people they are chastened in and by the world But when we are judged we are chastened of the Lord that we might not be condemned with the world (e) 1 Cor. 11. 32. 3. Let 's all prepare for judgement in every thing Here the Church complaines not onely of men but sometimes of God himselfe My judgement is passed over of my God (f) Jsa 40 27. Though there is no cause for this yet Satan takes occasion to make corruption give such language But surely when Christ judges all the world he will remember his Church yet let Saints beware that they doe not
Die Mercurij 27. Januarij 1646. ORdered by the Lords in Parliament Assembled That Mr Seaman is hereby thanked for his great paines taken in his Sermon Preached before the Lords of Parliament this day in the Abbey Church Westminster It being the day of the Publique Fast And he is hereby desired to print and publish his said Sermon and that none doe presume to print the said Sermon or any part thereof without authority under his owne hand John Browne Cler. Parl. John Rothwell is hereby appointed for the printing of the Sermon intended by the Order above specified LAZARVS SEAMAN THE Head of the Church THE Iudge of the VVorld OR The Doctrine of the Day of Iudgement briefely opened and applyed IN A SERMON Preached before the Right Honourable the House of Peers in the Abby-Church at Westminster on a publike Fast day Ian. 27. 1646. By LAZARUS SEAMAN Preacher at Alhallowes Breadstreat London One of the Assembly of Divines He commanded us to Preach unto the people and to testifie that IT IS HE which was ordained of God to be the Iudge of quick and dead Acts. 10. 42. Audivi in Belgio insignem potentemque Concionatorem qui in omnibus concionibus multis eâ—hcacibusque verbis populo refricabat inculcabat memoriam Judicii motusque animorum vehementes ciebat multos convertebat Cornel. A Lapide LONDON Printed by E. G. for I. Rothwell at the Sun and Fountaine in Pauls Church-yard 1647. TO The Right Honourable THE House of PEERES MY LORDS BEfore the sitting of this PARLIAMENT the shadow of ONE of YOUR number was a shelter to me and the kindly influence of HIS favour no small refreshing Since the beginning of it I am more ohliged to HIM in speciall and to YOUR WHOLE HOUSE under GOD for a peaceable setling in that Ministeriall station wherein I stand at present How much I am ingaged to AN OTHER is not for me to expresse These thoughts made me the more obedient to YOUR call for preaching though most unworthy both of the worke and audience And though I have as little love unto as fitnesse for the presse yet to shew my humble gratitude with due respects unto YOUR HONORS and by writing to be more usefull in the Lord then I could be by voyce I now present You with my second thoughts upon that grave subject the day of judgement Many Starres within a few yeares have fallen from the firmament of YOUR HOUSE Besides the Bishops whose place shall know them no more and those LORDS who dyed in warre against the COMMON-WEALTH who have all but those two words for their Common EPITAPH ILLACHRIMABILES PERIERE And those also who are either wandring in Forraign parts or sit solitary at home and are dead as to any place or vote among YOU there were OTHERS WISE VALIANT and FAITHFULL whom we lament with wonder HOW ARE THE MIGHTY FALLEN and yet death hath Lorded over THEM also When I consider these things for we poore men are bold sometimes to thinke thus high it seemes to me a reall demonstration that thoughts of DEATH and JUDGMENT are necessary for YOUR LORDSHIPS as for other men May it therefore please YOUR HONORS to make these things the matter of YOUR daily meditation There shall be a day of JUDGEMENT This DAY is already APPOINTED As the DAY so the JUDGE The JUDGE ordained is the MAN CHRIST JESUS The WORLD is to be judged by this MAN And this MAN shall judge the World in RIGHTEOUSNES For the Iudge nec fallitur nec flectitur as BERNARD speakes The day is certaine though uncertaine The judgement is either for salvation or condemnation The persons to be judged are quick and dead h. e. Iust and unjust as AUSTINE Soules and bodies as RUFFINUS or rather those whom he shall finde alive and those who shall be dead before his coming Among these shall he the great as well as the small YOUR LODSHIPS among others Then PEERS shall have no priviledge The servant of Rulers * Isa 49. 7. shall shew himselfe to be the King of Kings and Lord of Lords Let these thoughts sleepe with you and wake with you bring them to the House carry them abroad let them ride with YOU in YOUR Coaches and dine at YOUR tables yea make them YOUR meate and drinke Ezechiels roll had written in it lamentations and mourning and woe yet it was in his mouth as honey for sweetnesse * Ezech 2. 10. Chap. 3. 3. Such a roll is the doctrine of that day and it will have like effect in their hearts who can well digest it Let it therefore abide with YOU till you can by faith with diligence look for and haste unto the coming of the day of God * 2 Pet. 3. 12. and count it as blessed for You as it will be Glorious for Christ * Tit. 2. 13. All that love his appearing shall receive a Crowne of righteousnesse * 2 Tim. 4 8. But how can they be said to love it who love not to thinke of it My hearts desire is to speake comfortably unto YOUR Honours as Paul did to the Colossians When Christ who is our life shall appeare then shall YE also appeare with him in glory But I must needs adde that which followes immediately Mortifie therefore your members which are upon the earth c. * Col. 3. 4 5. And remember that besides YOUR account as men and Christians you have more to reckon for by reason of YOUR places Honours and condition Something was amisse in the Star-chamber and at the Councel-table for why was the one put downe and the other regulated State affaires at present are all of YOUR mannaging But this above all is considerable Religion in YOUR time hath a great change and I am perswaded for the better yet it will be inquir'd into what Divine principles have acted you in Divine things and whether you have followed the Lord fully which was Calebs praise * Num 14. 24. In the things of Christ hath your care been to please Christ Can you say before HIS THRONE as he said unto his Father while he was on Earth I have glorified thee on Earth I have finished the worke whith thou gavest me to doe * John 17 4. Have you indeed setled a government in the truth and power of it according to the Covenant h. e. according to the word of God and the example of the best reformed Churches Are you resolved that YOU and YOUR FAMILIES will be subject to it Because their is neither Jew nor Greeke Bond nor Free Male nor Female but all are one in Christ Jesus * Gal 3. 28. To looke forwards The hardest part of YOUR worke is yet behind The disbanding of Armies dismantling of Garrisons is very desirable To settle the Militia in safe hands pay the debts of the Kingdome bring Delinquents unto condigne punishment provide for Widdowes and Orphans must not be forgotten And for this the vowes of God
already appointed 3. As the day so the Judge 4. The judge ordained is the man Christ Jesus 5. The World is to be judged by this man 6. This man shall judge the World according to the will of God and in righteousnesse Of each of these breifely with some generall application in the close so as may best agree with the scope of Paul in the whole and with the worke and businesse of the day As touching the 1. point There shall be a day of judgement 1. Point to the clearing and proving of it I shall briefely shew 1. what 's meant by a Day and 2. what by judgement 3. what kinde of day it shall be then 4. what considerations may principally strengthen our Faith concerning this Article 1. Concerning a day there are three opinions Some understand A Day a day precisely not to be exceeded Others conceive that by the day is meant a thousand yeares One day is with the Lord as a thousand yeares and a thousand yeares as Meade in Apoc. one day u 2 Pet 3. 8 A third sort take day for time indefinitely this is safest because to put day for time is ordinary in Scripture There must be a day wherein that great worke shall begin and for the continuance of it that is to be measured by the nature of the thing and the Counsell of God That some are said to sit on thrones and have judgement given unto them i. e. power of Judging and to live and reigne with Christ a thousand years w Reu 20. 4. will no more prove that the last judgement shall be continued so long then the nameing of eternall judgement x Heb 6. 2. proves that it shall continue for ever When those thousand yeares are expired Satan shall be loosed out of prison vers 7. The Nations deceived by him shall compasse the Campe of the Saints about and the beloved City and fire shall come downe from God out of Heaven and devoure them vers 9. But how agrees this with that of Paul the last enemy that shall be destroyed is Death y 1 Cor 15. 26. For wherein is death destroyed but in the resurrection of the just 2. As concerning the end and worke of the day that 's A day of judgement judgement Thence is the name so frequent in the New Testament the day of judgement z Math 10. 15. ch 12. 36. Some of the Schoolemen doe thus distinguish There is a judgement of discussion and of retribution * Judicium discussionis retribut That all things shall be rewarded whether good or evill is granted and some things discus'd but whether all is disputed The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to judge as 't is used in Scripture is very comprehensive Aquin tertia parte qd 89. art 7. 8. and signifies either singly to inquire or examine a cause Luk. 12. 14. to give sentence or determine 1 Cor. 5. 3. to absolve Gen. 30. 6. to punish and censure evill doers 2 Pet. 2. 9. to condemne Math. 7. 1. to deliver the afflicted and oppressed Heb. 10. 30. Psal 26. 1. Luk. 7. 51. to reward the righteous or wicked according to their workes Eccles. 3. 17. to reigne as a King 1 Sam. 8. 5. Or else it includes these and all other actions of like nature in one and so I understand it in the Text. There shall at that day an account be given Mat. 12. 36. Some are set forth as ready to justifie themselves a Math 7. 22. and others to condemne themselves b chap 25. 37. 44. But the manner of judging will better appeare under the third head for explication 3. What kinde of day shall this be for the properties of it to cite all texts out of the Old Testament which the Fathers apply this way * Hieron in cap. 24. Isaiae in 7 cap. Danielis and to insist on them or to speake of the signes foregoing or solemnities belonging to the day it selfe as they are more plainly revealed in the New is too great a taske for the present onely in generall the day it selfe in the whole worke of it shall be a day of the revelation of the righteous judgement of God c Rom 2. 5. which implies not onely what but why he shall judge in way of mercy or otherwise In relation to the godly and penitent it shall be a day of refreshing Repent ye therefore and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you (d) Act. 3 19. 20. And a day of rest to his afflicted and oppressed ones To you who are troubled rest with us when the Lord Iesus shall be revealed from Heaven with his mighty Angels (e) 2 Thes 117. As also a day of redemption Then looke up and lift up your heads for your redemption draweth nigh (f) Luk 21. 28. But with reference to the wicked impenitent it shall be darkenesse and not light (g) Am. 5. 18. A day of wrath (h) Rom 2. 5. When the Kings of the Earth and the great men and the rich ones and the Captaines and the mighty and every bond-man would hide themselves in the dens and in the rockes of the Mountaines And shall say to the Mountaines and rocks fall on us and hide us from the face of him that sitteth on the throne and from the wrath of the Lambe For the great day of his wrath is come and who shall be able to stand (i) Reu 6. 15. 16. 17. Now for the fourth thing propounded Some considerations to strengthen our saith that there shall be such a day take these few instead of many which might be produc'd 1. A naturall conscience is terrified with the heareing of it Felix trembled when Paul preached of it (k) Act 24 25. ch 17. 32. And of the Athenians it 's said that when they heard of the resurrection of the dead some mocked but there was no mocking at the judgement the Heathens generally had some glimmerins of light about it though that light was clouded with much darkenesse and obscured by their fables what makes all men so afraid of death and so sollicitous about the sinnes of their life past when they doe most strongly apprehend that they that are to leave this world if it be not from an inward conviction that it is appointed unto men once to dye and after this the judgement (l) Heb 9. 28. 2. There is great need of such a day and that in many respects 1. No humane judgement or judicatory is infallible and perfect we have here but a darke apprehension either of God or of his workes And there are many errours unrighteousnesses and oppressions even among Magistrates But it cannot be thought that errour and wickednesse should take place unto eternity 2. Good men for the most part
are upon you to bring the three Kingdomes unto the neerest conjunction and uniformity in Religion But what will ye doe with Christ Iesus and for his Church Settle the Crowne firme on his head lay him for your corner-stone and soundation in all the parts of your building lest he raise himselfe out of the ruines of this Kingdome and another Crown perplex you till you learne from his word that it is your onely safe rule whereby to order Civill affaires and much more all matters of Religion I should say more But I hope tbose who succeede me as better able will drive this naile more home and be more practicall on this Doctrine In the meane while that God would guide YOUR HONOURS by his Spirit so to Judge YOUR selves and others here that when you come before the Supreame Tribunal THE MAN CHRIST JESUS may welcome YOU with Well done good and faithfull Servants shall be the daily prayer of Your Lordships humbly devoted in the service of Christ Jesus LAZARVS SEAMAN A SERMON PREACHED Before the Right Honourable the House of Peeres on a Publique Fast Day January 27. 1646. ACTS 17. part of the 30th together with the 31. ver But now God commandeth all men every where to repent Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead THe end whereunto that solemne day of fasting once a yeare under the Law was appointed unto the Jewes is said to be for atonement to afflict their soules and to offer an offering made by fire unto the Lord. (a) Levit 23. 27. The henefit of the day was atonement It 's worth the while to spend a whole day intirely to attaine such a blessing This is given as a reason why they might doe doe nothing else on that day Ye shall doe no worke in that same day for it is a day of atonement to make an atonement for you before the Lord your God (b) ver 28. The duties of the day are 1. soule-afflicting and 2. offering sacrifice No soule-affliction will procure us peace and pardon without a sacrifice for without shedding of blood there is no remission of sin (c) Heb 9. 22. Neither may we trust so much to the sacrifice as to neglect the humbling of our selves But this is our comfort under the Gospell our atonement is already wrought out by him who is the propitiation for sin and our Advocate with God (d) 1 Joh. 1. 1. 2. the High priest of our profession (e) Heb. 3. 1. And the sacrifices of God are a broken spirit a broken and a contrite heart O Lord thou wilt not dispise (f) Psal 51. 17. Yet we have still need to afflict our soules to humble our selves and not to rest in the formalitie of hanging downe our head like a bulrush for a day but to be alwaies repenting yea to bring forth fruits meet for repentance (g) Math. 3 8 for now God would have all men everywhere to repent c. 1. Now even in the times of the Gospell and 2. now for he hath winked or over-looked long enough 3. Now presently while it is called to day we may no longer harden our hearts (h) Heb 3. 15. This is the duty here pressed by St. Paul the ground which he builds upon is of force till the end of the world If we must repent because of the day of judgement all men in all ages successively must be repenting till then Now to further the power and practise of this duty looke not on the poore instrument that is speaking to you but imagine your selves to be the men of Athens and that you heard some son of thunder Paul himselfe who made Faelix tremble when he heard of Judgement to come (i) Act 24. 25. Lend your eare a while to a briefe repetition of that Sermon of his which is recorded in this chapter and very considerable in all that belongs to it The Preacher was none of the Philosophers but an Apostle and more then an Apostle one chosen by Christ not on Earth in his humiliation but from Heaven after he had sate downe on the right hand of Majesty on high If neither the inferiour Ministers of the Gospell nor those twelve Who must sit upon twelve thrones judging the twelve tribes of Israel Math 19. 28. were worthy to be heard yet next to Christ himselfe such a one is worthy of all acceptation The place where he preach'd in generall was Athens (*) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famous for learning and policie the greatest honour that ever it attain'd was this that Paul for some time was professor of Divinity in that University But more particularly either there where that grave Senate of Areopagites met which is so renowned in humane Sen. de Tranq animi cap. 3. stories and Seneca calls religiosissimum judicium or in the street where their Court-house stood Some thinke the Judges were not present * Beza in ver 19. and it is the more probable because the Apostle was so fairly dismiss'd ver 33. Yet why did the multitude bring him of purpose to that place ver 19. but because he seemed to be a setter forth of strange Gods ver 18. and consequently deserved Maximus Tyrius disput 39. Montac Analecta exerc 1. a like condemnation with Socrates who had been put to death among them for a like crime This is certaine Dionysius the Areopagite was one of his converts and therefore he at least and probably some others of his ranke were his hearers ver 34. The number of those who became believers by this Sermon was but small Howbeit certaine men clave unto him and beleived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some eminent persons one man and one woman for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some others of an inferiour ranke The preaching of the Gospell is not alike successefull in all places The Doctrine and Preacher may be the same but the soile differs whereinto the seed is cast and God blesses his owne Ordinance as he pleases The Bereans were more noble then those in Thessalonica ver 11. more noble and therefore the more ingenuous or rather therefore the more noble because they received the word with all readinesse of minde Not many noble are called (k) 1 Cor 1. 26. Among the Apostles hearers some mocked others said we will heare thee againe of this matter ver 32. I am perswaded better things of you And though this roule should be torne in pieces as the Prophets was and not be written over againe and my rude draught of the day of judgement be blotted out yet as Iohn Hus dream'd concerning the Inter Epist John Hus. Images painted in the Church of Bethlehem at Prauge others shall arise and make a more lively portraicture of the same thing or this
suffer evill and this hath not onely puzzeld many learned Heathens in their disputations about Divine Providence as Seneca and Plotinus * Quare bonis virâ—â— mala accidant cum fit providentia Sen. per totum librum Plotinus Ennead 3. lib. 2. c. but the best of Gods children have been much offended hereat as David (m) Psal 73. 2. and Jeremy (n) Jer 12. 1. The best answer to all objections raised from this ground is by asserting a future judgement 3. There be many mysteries and Labyrinths of providence The judgements of God are unsearchable and his waies past finding out and while they are so we may well admire and adore but we can not give God that distinct and rationall service which he deserves and we might render if we had more understanding of his workes The end of Gods workes is for the manifestation of his glory and that he may receive glory neither of which can be perfectly attain'd on his part or ours without a day of judgement But thirdly which is the strongest of all There are plaine Prophesies of the day of judgement in Scripture and that in two kinds 1. By way of threatning against the wicked And 2. by way of promise for the present comfort and future benefit of the godly The way of threatning is most frequent I need not therefore to instance in the particular places The way of promise is very expresse The Lord is not slack concerning his promise (o) 2 Pet 3. 9. saies Peter while he is speaking of the second comming of Christ and answering their objections who say where is the promise of his comming And if God be either as he certainely is both Just and Good Faithfull every way there must needs be a day of judgement If his merce were so great that he should repent of the evill intended though that be but to dream with Origen yet even that greatnesse of his mercy would make the judgement so much the more necessary for the good of his Elect. The use of this truth is either 1. for all in generall Application or 2. more especially for such as are in authority There shall be a day of judgement Therefore 1. Let it ever be in our eye eare and heart and let 's be frequently meditating of it and of all that belongs to it but above all of the account which wee must then give and that condition and state of Eternity which will follow thereupon some never dreamt of a Parliament but they have seene it and felt the weight of it and if we should be so foolish as not to thinke of this day the comming of it will be never a whit the farther off because we put it farre from us but the more dreadfull The Scripture speakes so much of it as serves to call in all our senses For the eye Behold the Lord commeth with ten thousands of his Saints (p) Jude 15. to execute judgement upon all and to convince all that are ungodly among them The Lord Jesus shall be revealed from Heaven with his mighty Angels In flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Jesus Christ (q) 2 Thes 1. 7. 8. Behold he commeth with clouds and every eye shall see him and they also which peirced him and all kindreds of the Earth shall waile before him (r) Rev. 1. 7. For the eare The Lord himselfe shall descend from Heaven with a shout (Å¿) 1 Thes 4. 16. with the voice of the Archangel and with the trump of God But that which should most of all affect our hearts is that God shall judge the secrets or hidden things of men * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (t) Rom 2. 15. Our swarmes of evill thoughts and lusts our simulations and dissimulations as one distinguishes * Dike of the deceitfulnesse of the heart and all wicked desires devices and purposes shall then be disclosed and whereas carnall policy hypocrisy and deceit stands us here instead sometimes among men they shall make most against us before God To thinke on these things and such like may prevent many sinnes speed and quicken our repentance and make us carefull to have a conscience void of offence towards God and man (u) Act 24. 16. 2 Seeing there shall be such a day let oppressors persecutors Tyrants and all that are any way injurious tremble but let the oppressed and afflicted be of good cheere verily there is a reward for the righteous and doubtlesse there is a God that judgeth the Earth (x) Psa 58. 11. The Nimrods Pharaohs Herods Pilates and such like of the Earth shall not stand in judgement as the Psalmists phrase is (y) Psa 1. 5. And where shall the sinner and ungodly appeare when the righteous are scarcely saved (z) 1 Pet 4. â—8 But the poore and meeke of the earth shall there be pleaded for and avenged (a) Jsa 11. 4. Therefore thirdly Let us all live as becomes those who professe this faith Then shall I not be ashamed when I have respect unto all thy Commandements (b) Psa 119. 9. There is no way to live free from inward rebuke here or from open confusion before God men and Angels hereafter but to live up in the power of godlinesse unto that perfect rule which is set before us in the word If the argument be good as it is from the dissolution of the world to a most holy life it is the stronger if we joyne with it the day of judgement Seeing then that all these things shall be dissolved what manner of persons ought we to be in all holy conversation and godlinesse * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (c) 2 Pet. 3. 11. 12. Looking for and hastening unto the coming of the day of God (d) Psal 51. 6. Labour we therefore both for truth in the inward parts and to clense our selves from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God (e) 2 Cor. 7. 1. 2. For such as are in authority Gods on earth judges among men (f) Psal 82. 6. First Let them be upright and humble because they resemble him are subordinate unto him and must be countable There be higher then they * Eccles 5. 8. And they must one day heare that command and obey it Give an account of thy Steward-ship * Luke 16. 2. Let them therefore judge as those who must be judged 2. Let them beware of all corruptions in judgement to respect persons take bribes directly or indirectly neglect the cry of the widdowes and Fatherlesse with hold good from the owners thereof protract causes and so to make the remedy worse then the disease to be partiall to prefer private interest before publike are all abominations in the sight of God For such like the Land mournes the foundations of it shake some courts of judicature are thrown downe others
are threatned It 's a common out-cry that these sins are to be found else-where then at the councell Table in the Star-chamber or High-Commission and Ecclesiasticall Courts Hath not the wrath of God been sufficiently revealed from heaven against the ungodlinesse and unrighteousnesse of men in this kinde what means then the lowing of the Oxen and bleating of the sheepe in ours eares that persons are changed in the exercise of authority but not the crimes The Supreame Court should set all to right in the inferiour but if the fountaine be tainted what wholsomnesse can be lookt for in the streames 3. Suppose there was nothing wanting in way of justice yet because there shall be a day of judgement let those that judge on earth be as mercifull as they may be h. e. as will stand with wisdome justice and the publike safety Themselves may need mercy unlesse mercy save them they shall perish For those who are insensible or incorrigible or inveterate and implacable in malignity the Lord humble them that they may finde mercy in that day I plead not for them but such as in the simplicity of their hearts are turned a side and invol'd in the late fatall calamity as the Orator cals the civill warre between Caesar and Pompey should be pittied * Cic. pro. Mar. Marc. Those words of the Apostle may not unfitly be made use of here And of some have compassion making a difference (g) Jude 22. But be sure you neglect not them who have undone themselves to save you my heart bleeds and breakes to thinke that the wisdome and power of a state should be so vaine a thing as not to find out and effect some thorough remedy to releive them who beg as for mercy with sad hearts and pale countenances the price of their husbands and friends blood which is more then owing to them upon the strongest obligations To quiet them and awaken those who are concerned in their cries I have no more at present but there shall be a day of judgement Now the second point That this day is already resolved 2 Point on comes in very fitly to drive on all that hath been said upon the first It is appointed God hath appointed it Though it be one of the foure last things yet it was first conceiv'd in the wombe of Gods eternall decrees and a statute in heaven before the foundations of the earth were laid It is appointed for all men once to die but after this the judgement (i) Heb 9. 27 Compare Deod with the Engl. Amotat in fol. 't is not indifferent whether we will understand the judgement in this place of the Hebrewes of every mans particular or of the generall judgement and much lesse of the former rather then of the latter or of this latter peremptorily for if after death there be a particular judgement upon every man we can hardly be kept of from imagining an interstitium or some space between death and the judgement after death and consequently we might suppose a purgatory in the interim I take judgement there for the generall judgement That 's appointed Knowne unto God are all his workes Two questions fall in here to be briefely considered 2 Questions toward the clearing of the point in hand 1. Why Christians in the Primitive times prayed Tertull. in Apoc. cap. 39. Oramuâ— etiam pro Imperatoribus pro ministris eorum potestatibus pro statu saeculi pro rerum quiete pro mora finis h. e. ut horrendum Dei judicium differatur Zeph. vide plura cap. 32. eusd Apol. pro mora finis for keeping off the end of the world not for the hastening of it Answ Either from the apprehension of the evill and danger of the latter dayes by meanes of Antichrist or rather out of a principle of patience in themselves and a mercifull disposition towards the Enemies of the Gospell their persecutors because this account is given by Peter why the second coming of Christ is deferred The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to us ward not willing that any should perish but that all should come to repentance (k) 2 Pet. 3. 9. 2. May we not rather pray for the hastening of this day seeing there is so much need of it For there is no effectuall remedy of corruptions in government and the miseries which flow from them but that especially seeing that when Christ sayes with such asseveration Surely I come quickly (l) Rev. 22. 20 John seemes to answer in the name of the Church Amen Even so come Lord Iesus Answ We doe or should pray daily Thy Kingdome come And we may pray for the accomplishing of all prophesies but more especially for promises but we may not pray for the end but with reference to all knowne meanes ordained thereunto and as it 's vaine to imagine that times determined in Gods decree can be changed so is it also presumptuous to desire it It must suffice us that Christ comes quickly not in our imaginary due season but in the Fathers To this we must adde our Amen Even so as fully perswading our selvs that his coming shall be even the self day m as Exod. 12. 41. Moses speakes of Gods faithfulnesse in his promise to bring Israel out of Aegypt But yet the Lambes wise hath not made her selfe ready (n) Rev. 19. 7 neither is she prepared as a bride adorned for her Husband (o) Ch. 21. 2. and though the promise is exceeding comfortable which is oft repeated behold I come quickly and the performance of it is most certaine on Gods part and desirable on ours yet our best meanes to hasten it is to further our owne and the Churches reformation For the use of this 1. Let us satisfie our selves that the day is appointed Application though unknown to us As our Saviour sayes in one place generally (q) Act. 1. 7. It is not for you to know the times or seasons which the Father hath put in his own power So he speaks else where more particularly of this time But of that day and houre knoweth no man no not the Angels of heaven but my Father onely (r) Math. â—4 36. There 's nothing whereby the credit of Divinity suffers more then by groundlesse and yet confident assertions concerning the yeare and day of Christs coming To give in all instances of mistake from Luctantius down-ward unto this day as is already done by some in great measure would not keepe of others from presuming still If in any thing in this much more we should be wise unto sobriety True beleivers are not in darknesse that that day should overtake them as a theife (Å¿) 1 Thes 5. 4. Le ts be more carefull to be beleivers then to know secrets 2. Seeing the day is set we must arme our selves to be content in the meane while Be patient therefore brethren unto the coming
of the Lord. (t) Iam. 5 7. If God should make us waite as long for Christs second coming as the Patriarkes did for the first no reason could be brought against it and were the world to last more thousands since then there were hundreds before this might be said for it they had but a bare promise for both but we have the History of his first coming to help us in waiting for the promise of his second Can we desire that one of the elect should not be borne or live uncalled Let 's therefore be content with that course of providence which fals out in our time and for our afflictions death Bonum factum habet Deum debitorem sicut malum quiae Index est omnis causae reâ—unâ—rator Terâ— shall come between us and judgement to free us of them in the meane while 3 If the day be set then our reward is certaine not of worth but through grace * Here we may take in Saint Paules conclusion from a like ground Therefore my beloved brethren be ye stedfast unmovable alwayes abounding in the worke of the Lord forasmuch as you know that your labour is not in vaine in the Lord. 1 Cor. 15. 58. Next unto the certainty of the day the certainty of 3. Point Ingr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecismus Pisc in Sch. the Iudge is to be considered By that man whom he hath ordain'd or defin'd The honour of this worke is too much for any to assume and the burthen of it too great for any to beare It 's said of the booke of secrets in Gods right hand No man in heaven nor in earth neither under the earth was able to open the booke neither to looke thereon And Iohn wept because no man was found worthy to open and read the booke neither to looke thereon (x) Reu. 5. 3. 4. If it be so great a matter to be of Gods councell who is it that shall be trusted with all his power who ever is judge must be able for so great a worke or else God and man would suffer extreamely by it but note this that ability without authority or a call to exercise it will not suffice no not in Christ himselfe While he was on earth he was exceeding carefull in this respect when the people would have made him King by force he withdrew himselfe (y) John 6. 15 They had no authority to conferre such a dignity or power upon him When one desired him to decide a controversie about the right or wrong of an inheritance He said unto him Man who made me a judge or a divider over you (z) Luk. 12. 14 He knew how he came by power in heaven and that made him the more exact on Earth The use of this calls me to it because it is of great importance and therefore I hasten from matter of proofe 1. If none be Judge but he who is appointed they who thinke the question de Iure divino in any matter of Religion to be a needlesse one may be better inform'd All authority which may truly be called divine that is to be exercised under God and in his name to a spirituall end can have no other originall then himselfe and must be founded in his appointment or determination That which we expect a divine efficacy in and by must be of divine efficiency or else the effect and cause are not proportioned A divine warrant is therefore necessary in every one that judges in divine things 2. Doth not the supreame Judge intrude himselfe what then will become of his inferiours who thrust themselves into those things whereunto they have no call As 1. the Pope whose office strictly considered in the substance of it is a tyranny And 2. Bishops as a superiour order to Presbyters is little lesse To cleare this heare how some distinguish of Tyrants There is Tyrannus titulo a Tyrant in title and tyrannus exercitio a Tyrant in exercise * Parcus in 13. ad Rom. Of Tyrants by title there be two sorts some whose function is good but they have no right to it or the power which they assume is lawfull in it selfe but not for them others whose office or power as they assume it and in the substance of the thing it selfe is unlawfull The Popes power is a Tyranny in the highest kind because that authority which he challenges is not lawfull neither in him as Bishop of Rome nor in any Bishop of the world The power which Prelates assumed in ordination and jurisdiction in the substance of it was a lawfull power but unlawfull and Tyrannous in them as they appropriated it unto themselves excluding those to whom of right it did belong In the exercise of power they whose authority in it selfe is most unquestionable and whose title is confessed may yet become Tyrannous by abuse of power And therefore care should be had every way by all those who take upon them any thing in affaires of religion This also 3. concernes all Christian people and that singly or combined for single Christians they should not take upon them the work of officers that 's absolutely inconsistable with order politie an organicall body and with the nature of the Church which is built upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone (a) Eph. 2. 20. And because all the congregation is holy every one of them (b) Numb 16. 3 upon that ground or under that pretence for the congregation to oppose those who are over them in the Lord in those things wherein they are over them is directly to fall into the sinne of Korah Dathan and Abiram and that whereof Saint Iude gives speciall warning in his Epistle (c) Jude 11. â— It 's of great use for every one that does any thing either in government or worship to have an answer ready unto that question when Christ shall propound it at the last who hath required this at your hands (d) Isa 1. 12. 3. This one word more The Iudge is of Gods owne ordaining therefore there can be no appeale from him no not unto the Father The Father judgeth no man but hath committed all Iudgement unto the Sonne (e) John 5. 22. If he say come ye blessed or goe ye cursed we must abide by it unto all eternity How comfortable is this to all that beleive in him and obey him but oh the terror of it unto all those that will not have this man to reigne over them The Jewes cryed out not this man but Barrabas (f) Ioh. 18. 4 They denied the holy one and the Iust and desired a murderer to be given unto them (g) Acts. 3. 14. But God hath made him Lord and Christ (h) Cha. 2. 36 They who will not come unto him to have life (i) John 5. 40. shall be brought before him to receive eternall death But of this more
yet because that humbling is in relation to comfort therefore I may not hide from you the consolation which this point affords for all Gods children the rather because the Psalmist calls for all possible rejoycing from all creatures upon this ground Let the heavens rejoyce and let the Earth be glad let the Sea roare and the fulnesse thereof let the field be joyfull and all that is therein then shall the trees of the wood rejoyce before the Lord for he cometh for he cometh * Primo adventu ad redimendum Iâ—â—rato adjudicandum He onymus twice repeated to judge the Earth he shall judge the world with righteousnesse and the people with his truth (t) Psal 96. 11. The contents of the Psalme referre all this to the generall judgement Some of the Ancients * As Augustine and Jerome include both the first and second coming of Christ and though that title which is prefixed by the Septuagint A psalme for David when his land was established unto him * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gives some light to understand the occasion of it yet that hinders not but that it may and from the matter of the Psalme it selfe it must be understood of Christ When the Apostles speake of Christs last comming and the proper use of it unto believers they set it forth as the most blessed time that can be imagined And therefore we pray thy kingdome come because the comming of it in that part or manner of administration which is yet future is for the comsummation of our blisse And seeing we doe pray for it let 's all reforme * Corrige te non ores contra te Augustinus the righteousnesse of the judgement should teach us to live righteously that our joy might be full both now and then 3. If Christ judge righteously wicked men who are so hardned as not to repent must needs perish riches learning honour power nobility a forme of godlinesse will be of no use before a righteous judge to make ungodly men escape The more any abound either in outward blessings or shewes of piety the greater shall be there condemnation The righteous Lord loves righteousnesse (u) Psalm 111 7. and hates all workers of iniquity (w) Psal 5. 5. 4. I shall adde but one word more Lords and Commons all that are Judges in the earth may learne from hence what God and men expect at their hands to judge as Christ judges in righteousnesse That question which God puts by David Doe ye indeed speake righteously O ye congregation doe ye judge uprightly O ye Sons of men x does not onely imply the duty but the r Psal 58. 1 sinne and the danger of all great Assemblies or smaller Courts They who represent God in their places should also resemble him in his vertues and because they act his part here therefore he is present with them God standeth in the congregation of the mighty * Psal 82. 1. c observes and over-rules he judgeth among the Gods And though he beare with them because though called Gods they are but men subject to like passions as other men are and too often to greater corruptions and abominations then many of their inferiors yet having said ye are Gods and all of you the Children of the most high He will the rather expostulate How long 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbini fere in malum Sicut Tyrannus quispiam praecipitabimini ad inferos R. Selomo Arnob. Chrysost daemones vel ut I heod daemonum principes intelligunt will ye judge unjustly and accept the persons of the wicked Neither is that all he threatens further and will execute accordingly ye shall dye like men and fall like one of the Princes * As common men you shall dye a common death as Princes you shall dye like Princes The shame sorrow and curse of your deaths shall as much exceed other mens as the glory and power of your places is above the condition of meaner persons Therefore let him whose daily worke it is to judge others judge himselfe If he have been righteous let him be righteous still a Rev. 22. 11 strive for that praise which is given to the Angell of Thyatira I know thy workes and charity and service and faith and thy patience and thy workes and the last to be more then the first b Rev. 2. 17. He that hath not been righteous let him repent for now God would have all men everywhere to repent If any will be so wicked as to harken unto neither of these directions and so hard-hearted as to despise the terror of the Lord the judgement to come yet let every one that feares God beleive that he hath appointed a day c. If I had to doe with those scoffers whereof Peter prophesies c 2 Pet. 3. 3. and they should aske how it may be proved that there shall be a day of judgement I might answer that God hath given proofe of this in raising Christ from the dead This is the second generall propounded in the beginning and those words of Paul in another place doe much strengthen this For to this end Christ both dyed and rose and revived that he might be Lord both of the dead and living d Rom. 14. 9 And though the phrase of the Text in Greek which signifies to give faith might seeme to import some other thing yet the better sort of interpreters concurre with our translation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc loco non declarat fidem praebere i. e. crodendi potestatem facere sed fidem facere Beze Praebâ—nâ— mibi est faciens nec â—liter Syrum capio Arabem Ludev de Dieu The Generall use If any thing might hinder this hope in Christ his being under the power of death was the most likely that impediment being removed by his resurrection we are not onely assured that he will come but incouraged to pray Come Lord Iesus or in the Psalmist's words Arise O God judge the earth for thou shalt inherit all Nations e Psal 82. 8. In the meane while our worke at present is to repent The day cals rather for the practise of this duty then a Sermon I shall only therefore put you in remembrance of this one thing Our sinnes in worship and religion I feare are yet to be repented of One reason why God keeps us from a setled order and government may be because many are willing to some changes but few see or are sufficiently affected with the evill of our former wayes Besides the greatnesse of the sinne it selfe this may prove the wofull consequence of it that many will lick up their own vomit and wily-carnall polititians make worship and government to change fashions with the times and be upon all occasions so ordered as may please profit or humor men but how this will please God judge you and how Christ will take it when he comes to judge the world in righteousnesse let it be considered Let your own judging minde you of his and your barre helpe you to remember his tribunall Many in these dayes passe and more are likely to be sent for from judging others among men to be judged themselves before God If either the feare of Christs justice or the love of his mercy may be of any force with us let us all repent now and from henceforth be preparing to give an account of our selves unto that man by whom God will judge the world in righteousnesse FINIS