signall testimony of his dreadfull and majestick approach to judgement when the powers of heaven shall be (c) See Heb. 12.26 27. shaken the earth tremble the mountains be overturned (x) 2 Thess 1.7.8 the starres shall fall from Heaven though not really for if one starre be bigger then the whole globe of Earth as Astronomers acquaint us what shall receive them all in their fall but seemingly as it were frighted from their stations and the Sun shall lose its light though not in regard of its innate Being yet in regard of the more glorious splendor of Christs appearance even as S. Paul comparing the Gospell with the Law the Spirit with the Letter saith 2 Cor. 3.10 Even that which was made glorious bad no glory in this respect by reason of the glory that excelleth In a word as the Psalmist hath it Psal 98.7 The sea shall roar and the fulnesse thereof the world and they that dwell therein before the Lord for he cometh to judge the earth with righteousnesse shall he judge the world and the people with equity yea and that impartially even without respect of persons Which leads me to the next particular that here the Text in order presents us with and that is the consideration of the persons thus impartially to be arraigned before this formidable and majestick Judge and these are small and great I saw the dead small and great stand before God Small and Great that is as well young as old as Ribera poor and rich so (d) Dionysius Carthusianus l. 2. c. 5. de quatuor Novissimis Dionysius Carthusianus Kings and Caesars as well as Subjects and Pesants in which regard we may say as the Psalmist Psal 49.1 2. Hear this all ye People give ear all ye Inhabitants of the world both low and high rich and poor together even men of low degree and men of high degree Psal 62.9 all the Heathen round about Joel 3.12 all nations Mat. 25.32 All must appear before the Judgement seat of Christ 2 Cor. 5.10 Christians and Pagans yea the righteous as the wicked Eccles 3.17 Rom. 14.12 Whether (e) 2 Tim. 4 1. quick that is whom the last day shall finde alive or by a (f) 1 Cor. 15.51 change aequivalently dead and revived again or else having indeed been dead are raised up again even all the world Psal 98.9 Judicium faciet gestorum quisque suorum Cunctaque cunctorum cunctis arcana patebunt There is no respect of persons with God Rom. 2.11 1 Pet. 1.17 Some curiosities there are coyned in the Mint of quaint heads as they would be accounted about this universality of appearance in Judgement As in what age or stature Infants and others very young shall arise from the dead and they have taken the boldnesse to determine that it shall be about that Age wherein Christ was in his fulnesse upon earth to wit about 33 misapplying to this purpose that Text Eph. 4.13 They shall all come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the measure of the stature of the Fulnesse of Christ or of the Age as the originall bears it of the Fulnesse of Christ whereas that place if in my poor understanding I misapprehend not is more genuinely meant of that spirituall proficiency which under the power of the Ordinance by the work of the Ministery must by be Beleevers improved to the highest degree Another conceit of the Pontificians is that Infants dying unbaptized appear not in Judgement and their fancy is thus drawn out Then there shall be made a distribution into Sheep and Goats but such being unbaptized cannot be reckoned among the Sheep by reason of their sin originall nor among the Goats for the want of actuall sin whereas yet the Text saith that S. John saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 small and little as well as great and growen Besides that opinion is founded on a false supposall to wit of the absolute necessity of the work done in Baptisme so as if without the externall application of the water in the Signe there were an impossibility of sharing in the thing fignified against the orthodox Judgements of the Reformation according to the Scriptures Another tiffany dispute is this How Solomon saith Eccles 3.17 That the righteous as well as the wicked shall be judged whereas it is said that the Saints themselves shall be Judges of the world as ye heard but now To which the Resolution may be this that the very Saints themselves as well as others shall in respect of (*) Gerard. presentation be first presented before the Tribunall of Christ but having received the (g) Rom. 2.5 Declarative sentence of their absolution of Come ye Blessed they then meet the Lord in the aire partly by the assistance happily of Angels and partly by the agility of their own glorifyed bodies being caught up to be Assessors with Christ in the splendid Clouds of his glorious appearance as the Judge of all men 1 Thess 4.17 But to speak my mind freely I am in such (h) Vbi de re obscurissima disputatur non adjuvantibus Divinarum Scripturarum certis clarisque documentis cohibere se debet Humana praesumptio nihil faciens in alteram partem declinando S. August lib. 2. de Peccat merit cap. ult abstruse mysteries as these of opinion that it 's safer to offend of too much modesty if at least that be an offence then of too much audacity and praesumption to determine (i) Quo modo atque or dine illud sit suturum magis tunc docebit experientia quam nunc valet consequi ad perfectum Hominum intelligentia S. August lib. 20. de civ Dei cap. 30. Experience must and will be in this the surest Umpire in that great and glorious Day of Revelation In the mean time in this grave assembly I shall not present fine-spun opinions as ornaments to be worn only in the ear rather think it my duty to enforce the evidence of my Text which is clearly to convince us that all and every small and great shall impartially and without respect of persons be presented before this awfull and majestick Judge of all the earth For so saith expresly S. John in the Text I saw the dead small and great stand before God Which now brings me next in order to that part which I styled the Arraignment of all persons of what rank and condition soever they be noted from this expression They stand before God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the word imports as before the face of God so that whatsoever cunning Artifice there may be to contrive Maeanders or crafty fetches of wit or machinations to conceal the hidden and forbidden things of darknesse saying with those in the (k) Psal 10.11 Psalm Tush the Lord shall not see yet then all those pavilions all those mantles of Darknesse shall bee to no purpose at all nor of any more advantage to hide them from
own felicity so as I am assuredly perswaded extremely gratifie these learned and religious Judges to whom nothing is more dean then the promotion of Gods (p) 1 Sam. 2.30 Honor one thing above many others that I might mind you of is the Discovery of those Artifriall and Grand Impostors or Church-cheaters the Jesuites by whose cunning in sinnations under the severall habits or shapes as well of Mechanicks as otherwise it 's more than probable that all the combustions at the present in the Christian world are raised and not a little in Great Britany if you have your owne soules the prosperity and welfare of the Church and State of England use your best indeavours to detect and to present those Stygian and Infernall Emissaries for their mature extirpation Take heed and doe it And as for you Jurors of another order Advice to the Petty-Jury and Witnesses and all those who are in any kind of Causes to give Evidence I hope none of you are become Antinomians to reject (q) Psal 119.126 or evacuate the Morall law of God if not then bee mindfull of the Third Commandement wherein you cannot but take notice how upon no terms the Lord hath protested to hold him (r) Exod. 20.7 guiltiesse who by rash or (s) Zech. 8.17 false Oaths shalt dare to take his Name in vain or contest his dreadfull Omniscence to an injustice against all (t) 1 Tim. 1.10 perjured persons the Law stands in full force and vigor 1 Tim. 1.10 The very Heathens had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perjury-revenging Gods to whose vindictive powers they left the Violators of their Deities as if themselves were at a losse how to proportion a punishment to so foul a crime And grave men are of opinion that in taking Oaths men are to look to the sense of the Imposer otherwise they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 swear falsely and if they performe not what is sworn by them they doe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forswear and perjure themselves It 's sad when amongst Christians that Apophthegme in Plutarch stall be made use of in good earnest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Children are to be consened with Rattles and Men with Oaths But I hope * Heb. 6.9 Better things of you I had prepared also some more viands for some other * The Lawyers guests but finding them not present it 's possible their stomachs are not up so early or perhaps with some of them durum potabile may go down sweeter then the gold of the Sanctuary to which Gods word is resembled Psal 19.10 To my reverend Brethren of the Ministry To the Clergie I shal not presume to say much only to the learned and godly among them be a short Remembrancer of persisting in the great and important Labour of (u) Col 4.17 Fulfilling their Ministry in which regard I wish from my heart that we might be all as so many Colossian (w) Cor. 4.17 Archippusses Times have been when with too many sound Preaching hath been esteemed but a sound of Preaching and whereas S Paul professed of himself and of his fellow-labourers We (x) 2 Cor 4.5 preach not our selves but Christ Jesus and him * 1 Cor 3.11 Gal. 6.14 Crucified the saying might have been inverted we our selves preach not and yet upon what pretence who knowes like some Anticks in old buildings they with Issachar (y) Gen. 49.14 couched down and bended the shoulders as if the whole stresse of Ecclesiasticall building had layn upon their shoulders Let us have not only our (z) Exod. 28.33 Bels but also our (a) Exod. 28.34 Pomegranates our Bels to tole and call men into the Temple of piety but our Pomegranates as emblemes of our fruitfull conversations and as Aaron the Priest had the names of the twelve Tribes engraven upon his (b) Exod. 28.21 Breastplate thereby to intimate the dear and hearty affection that as one that (c) Heb. 13.17 watched for their souls he should bear to them all so let us have all the people committed to our charge in our (d) 1 Thess 2.8 hearts as if our very (e) 1 Thess 3.8 life and welfare were bound up in their spirituall (f) 1 Thess 4.1 Proficiency The Schoolemen are somewhat divided in opinion about Theology or Divinity whether it be a Science and if so of what kinde Thomas makes Theologiam speculativam Scotus practicam Hales affectivam but as when three starres are in conjunction there usually followeth some admirable effect so where there is a concurrence of all these they make up an accomplished Divine Well then let us lift up our voices like (g) Isa 58.1 Trumpets as the Prophet speaks and why like Trumpets are there not other sounds as loud Loe the (h) Psal 29.3 Thunder of the Lord giveth out a (i) Ps 77.17 18. voice and that a mighty voice yea the Sea (k) Ps 93.7 roars and makes a very loud noise yet not like Thunder nor like the Sea which both are louder but lift up we our voices like Trumpets because in sounding of Trumpets the Hand is used as well as the Mouth to intimate that a preacher must take heed to (l) 1 Tim 4.16 Read Ho ker lib. 5. Eccles polit sect 81. per tot himself in matter of Action as well as to his Doctrine in matter of Elocution as Noah is observed to have taught the old world as well by his (m) Heb. 11.7 hand in building the Arke as by his lips in forewarning their destruction and both conjoyned gave him the denomination of a Preacher of Righteousnesse 2 Pet. 2.5 Verbum sapientibus and I crave pardon for this boldnesse To end this Discourse and lest I be further (n) Act. 24.4 tedious unto you To all this people in generall let me say as S. Jan. 2.12 So speak ye and so do as they that shall be judged by the Law of liberty ye have heard the certainty and impartiality of all your Dissolutions and the same likewise of all your Resurrections ye have heard moreover of Books and Registers wherein stand recorded all your thoughts words and actions whatsoever done in the Body and according to what is written in those Books ye must all be Judged at the last day so then be exhorted all of you from the highest to the lowest to labour to keep these Books these lasting Records clear and remember that here Heaven is either won or lost after death men are say Schoolemen Extra statum merendi demerendi out of a condition to procure any thing by acting as who are then in a state or condition to receive their severall (o) 2 Cor. 5.10 rewards whether of good or ill according as they have done before in the body wherefore as our Saviour Let us work the works of God whilest it is Day Joh 9.4 that is as Chrysostome expounds it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 during the continuance of the Day of this Life Take notice that your Time and your Day is (p) Ps 39 4 5. short your account large and the Judge before whom this (q) Rom. 14.12 Account is to be given up (r) Mat. 25.24 strict and (s) 2 Tim 4.8 just and no (t) 1 Pet. 1.17 Respecter of persons at all In one word to close up all act vigorously for God for his Christ for his Gospell and that as well in the Praecepts and Duties thereof as in the Priviledges and Promises of the same be as well resolved to have Christ for a Lord to rule thee as for a Jesus to savethee In summe as I said in the conclusion of my last Sermon in this very place on the same occasion So live and strive for holinesse as if thou hadst no mean of salvation but that I mean in regard of zealous earnestnesse and Christian endevours And yet so rest and relye upon the merits of Jesus Christ as if in point of self-desert which is nothing thou hadst no holinesse at all This this alone is the way by grace to arrive at glory Amen Amen Soli Deo Gloria FINIS ERRATA PAg. 5. lin 38. read Protoplasts p. 11. l. 3. r. mortality p. 11. l. 3 r. apposite p. 19. l 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 6. r. must be by beleevers p. 28. l. 25. r. for serenity dexterity p. 43. l. 19. r. Rom. 13.3 4. and as Xenophon p. 48. l. 23. r. Omniscience
THE Grand Assises OR THE Doctrine of the Last Generall Judgment with the Circumstances thereof Comprised and laid forth In a SERMON Preached at the Assises holden for the County of Southampton at Winchester on Wednesday July 28 1652. By WILLIAM SCLATER Doctor in Divinity Preacher of the Word of God in Broadstreet London 2 Cor. 5.10 Wee must all appear before the Judgment Seat of Christ that every one may receive the things done in his Body according to that he hath done whether it be good or bad Nemo futurorum metum cogitat diem Domini iram Dei incredulis futura supplicia statuta perfidis aeterna tormenta nemo considerat quod metueret conscientia nostra si crederet quia non credit omnino nec metuit si crederet caveret si caveret evaderet S. Cyprian de Unit. Eccles sect 23. London Printed by E. Cotes and are to be sold by John Sweeting at the sign of the Angell in Popes-head-alley 1653. To the honble John Wyld L rd Chief Baron of the Court of Exchequer a Patriot of Justice an Exemplary Patron of true Piety All Heavenly Benedictions MY LORD IT cannot but be known to your Lordship being so full and rich a Magazine of all Learning and Eloquence that the two main (a) 1 King 7.21 Pillars which as Jachin and Boaz in Solomon's Temple do support a Church and Common-wealth are (b) Eph. 4.12 Ministery and (c) Tiâ— 3.1 Magistracy the one upholding Religion and Divine Worship the othâ—r Order and Civil Justice Happy is that people which is in (d) Ps 144.15 such a case where both of these doe not as those twins within Rebecca (e) Gen. 25.22 struggle together but rather as Righteousnesse and Peace sweetly (f) Psa 85.10 embrace and kisse each other It 's very remarkable in Holy Writ how the Spirit of (g) Eph. 4.3 4. Vnity to ingage no doubt an harmonious accord between them hath been pleased to denominate the persons (h) 1 Tim. 1.11 intrusted with either (i) 1 Tim. 3.1 Office by one and the same name styling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Publick (k) Rom. 15.16 1 Cor. 3.5 Rom. 13.4 Ministers of God for good the one acting as Stewards of the (l) 1 Cor. 4.1 Mysteries of God the other as Dispensers of Righteousnesse and (m) Ames 5.24 Judgement unto men Both by Gods own (n) Rom. 10.15 sending and (o) Rom. 13.1 appointment And methinks the serious meditation of this their so sacred institution might powerfully put to (p) 1 Pet. 2.15 silâ—nce the murmurings whether of (q) 2 Tim. 3 4 heady sons of (r) 1 SaÌ„ 10.27 Belial impatient even of the (s) Matt. 11.30 easiest (t) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belial is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jugum id est absque juge Hieren yoke of the Lord Christ against them or the repinings of other Christians not well informed or mistaken about either Yea indeed it might prove a potent argument to (u) 1 Thess 5.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esteem or (w) Heb. 13.17 obey the one and to be (x) Tit. 3.1 subject unto the other even for (y) Rom. 13.5 conscience of God I can assure your Lordship that those beams of encouragement seconded also by that learned and godly (z) My Lord Ed. Atkins one of the Justices of the Court of CommoÌ„ pleas Judge then in the Westerne Commission with you darted and with so chearing a diffusion displayed from your splendor as from a bright star of the greater magnitude upon worthy Ministers whom you have professed to reverence even for their (a) 1 The. 5.13 work sake owning them in your solid religious and elegant Charges given upon the publick Bench of Judicature under the title of The Lords (b) 2 Cor. 5.20 Ambassadors holding such as are found (c) 1 Tim. 1.12 Faithfull as the Philippians did Epaphroditus in (d) Phil. 2.29 reputation say those beams by a sweet reflexion and influence so warmed the breasts and revived the drooping spirits of the godly Ministers that the mention thereof proveth as an amulet or even as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against all present misapprehensions or future disconsolations It is that which shall welcome your approach whithersoever Providence may direct your Judiciary Circuit and embalme your Name with Honour the fragrant odour whereof shall be resented with a pious and gladsome Commemoration in following generations How willingly could I now wish my selfe a Chrysostome or a Nazianzen some Thucydides or Cicero yea the Quintessence of all their Oratory united into one and that as by some Pythagoricall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transmigrated into my breast that so I might but in some measure expresse it being a skill beyond Apelles himselfe graphically and fully to delineate your eximious endowments and perfections which render you first a compleat Christian and so by far the better and more accomplished Magistrate Should I mention your Ethicks or Morall part if Plato Aristotle or the whole Chorus of the most refined Philosophers had lived in your dayes your practise might have given them exact rules for all their descriptions or characters of the Vertues or if we look unto what is any way perfect in them there needs no better Comment on them than your practise in Justice Temperance Liberality Mansuetude and that Architectonicall vertue which mainly steers all for which also Sergius Paulus a governor is commâ—nded in Scripture (e) Act. 13.7 Prudence In your Theologicall or religious part as is recorded of Cornelius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are a (f) Act. 10.2 Devout man one that feareth God with all your house a lover and frequenter of all Gods publick Ordinances giving much Almes to the people and praying to God alway your retinue also and attendants qualified after the perfect Canon of Scripture with (g) Ps 101.6 7. truth (h) Tit. 2.10 fidelity and (i) Ephes 6.5 6 7. Col. 3.22 23. single-hearted (k) Tit. 2.9 obedience and all sobriety In your Noble profession a Promptuary of the laws a learned (l) Act. 5.31 Gamaliel had in singular reputation in the administration of Justice * 2 Sam. 23.3 upright and †Deut. 1.17 impartiall and where is a meet Subject capable full of clemency bowells and indulgence A terror to none but to the evill giving (m) Rom. 13.3 praise and encouragement to every good man and work All which considered How can I but excecdingly congratulate unto my self the so unexpected Happinesse of your Lordships favour and countenance especially when I meditate the occasion thereof to have proceeded from your candid approbation of these my weake endeavours shewn in this and some other Sermons which you were pleased to desire where as you might have commanded it to the Presse The subject of it was
life resembled by Daniel ch 7.9 10. when he saith that his throne was like the fiery flame a fiery siream issued and came forth from before him and so in his wrath God is said to be a consuming fire Heb. 12. ult and the Psalmist to expresse it in the Actuall execution compares it to the Hills melting like wax at the presence of the Lord at the presence of the Lord of the whole earth Psal 97.5 To this purpose tends that expression in the person of the Lord Christ Those mine enemies that would not that I should reign over them bring hither and slay them before my face Luk. 19.27 Nor is it more then equall that those who in the fury and rage of their impetuous corruptions (l) Psal 2 3. teare the bonds of Christ's injunctions in sunder at least in their attempts should when he is advanced and got into his throne bind them fast in (m) Psa 149.8 chains yea and though they were Nobles themselves in links of iron the meaning is to crush them as Christ an anointed (n) Psal 2.6 King who refused him for a Jesus a redeeming Saviour And yet if yee peruse Rev. 4.3 yee shall there read that howsoever He who sate upon the throne was to look upon like a Jasper and a Sardinstone which sparkled with radiant blazing and dazeling colours or coruscations yet even then he had a rainbow round about that throne in sight like unto an Emerald the (o) Gen. 9.13 rainbow was a sign of the Covenant of favour after the great deluge of the old world and the Emerald being green and fresh delighteth the eyesight Whereto tendeth all this but to shew a strong propensity to mercy even in the (p) Hab. 3.2 middest of severity yea the very damned in hell find this for though a greater judgement could not befall them Extensive in regard of Continnance for it 's Everlasting yet Intensive he could lay more upon them then they suffer It 's an old word in Orthodox Divinity God rewardeth Ultra condignum punisheth citra condignum Ezra 9.13 Christ is said in the Revelation 1.13 to wear his girdle about his paps or breast we about our loynes we about our loyns (q) Luk. 12.35 the seat of Concupiscence to curb that Christ about his breast these at of Anger to restrain it to wit in point of Execution the motion of anger in Christs bosome was like the stirring of pure water in a crystall glasse without all disorderly * His girding about the paps and breasts signifieth that there is no defect or aberration in any motion or affectiō in our Saviour Christ but every thought and inclination of his heart is kept in order by the fulnesse of the Spirit Mr. Ed Leigh Annot. ib perturbation such as is in the defiled muddy and polluted breasts of sinful men indeed the Lord is so propense to snew ‖ There is a sweet expressiō in ludg 10.6 His soule was grieved for the misery of 〈◊〉 he doth not afflict willingly nor grieve the children of men Lam 3.33 In all their affliction hee is afflicted Isa 63.9 Atque delet quoties cogitur esse serox Therefore in the Psalms wee read that God as he had a red to Correct so withall a staffe to Support Psal 23.4 the acts of benignity rather than the contrary of extreme rigour that even when he is proceeding to the very act of Execution his very Heart is turned within him and his repentings are kindled together making many expostulations both with the sinner and with his own mercy How shall I give thee up Ephraim How shall I deliver thee Israel c. Hos 11.8 Justice and Mercy strive as it were which shall first manifest it self Justice like Zarah one of Tamars twins Gen. 38.28 puts out the hand on which is bound a scarlet thread of a bloudy colour but it draws back the hand again till Mercy like to Pharez breaketh forth before it and carries the priority ver 29 30. But I must hasten yee see here in the Text as the Throne was Great to strike terror into the hearts even of the mightyest Potentates upon earth so also it was White the colour as of Clearnesse and Innocence so of Lenity Kindnesse and of Indulgence And which must not be passed over both these exercised when actually upon his Throne Seated there not in any posture of haste as on any sudden to passe sentence before due pawsing examination or conviction Hee first sits down and ponders the whole cause As much as this was intimated in the Lords proceeding with Sodom Gen. 18.21 the enormities whereof though they were exceeding clamorous and cryed to heaven for judgment yet before the execution of fire and brimstome upon them he is said first to goe down and see whether all things answered that loud and lewd report of their unnaturall and most prodigious crimes I saw saith St. John a great while throne Great for Terror and Severity White for Lenity and Moderation a Throne for Counsel and sage Deliberation And so I come to the next particular which the Text in order presents us with and that is the Judge fitting on his throne who is here said to be God himself set forth under expressions of Majestick terror from whose face the earth and the heaven flee away and there was found no place for them God himself then is the Judge seated upon his throne so is his style Heb. 12.23 God the Judge of all even Father Son and Holy Ghost Trinity in Unity and Unity in Trinity which howsoever distinguished in regard of Personal subsistence and peculiar appropriations of operations yet are still but One and the same in Essence and divine Being even as if you take water and ice and snow though in Apprehension distinct things yet put together into one vessell and dissolved all prove but one water or as (r) Gregor Nyssen Catech. 15. Gregory Nyssen makes the observation in Abraham Gen. 18.2 3. who though as it 's said He saw three men from his tent dore yet hee called all but my Lord in the fingular as for the device of the Rabbins that these three Men were three Archangels Michael who foretold the birth of Abraham's Son Raphael who healed him of his wound received in his Circumcision and Gabriel who rescued Lot out of Sodom this conceit we may reckon among those which St. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish and unlearned questions 2 Tim. 2.23 the mystery of the Text is to represent the Trinity of Persons in the Unity of the divine Essence so Isa 33.22 The Lord is our Judge the Lord is our Lawgiver the Lord is our King this threefold repetition of the word Jehovah implyeth the mystery of the Holy Trinity as (s) Ioh. Gerard. loc Com. tom 9. c. 3. sect 26. tract de Extremojudicio Gerard apprehends it To the Father judgment is given Psal 9.8 The Lord hath prepared his throne for
the al-seeing eye of this piercing soul-searching Judge then were those (l) Gen. 3.7 fig-leaves to cover Adam's first nakednesse or that bush in Paradise to shelter him from the voyce or wrath of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the great Apostle 2 Cor. 5.10 Wee must all appear or be made manifest as the word imports before the Judgment Seat of Christ In this great Harvest day of the Lord the Angells as Gods Reapers shall from all the four corners of the world gather up all Nations and then as it is Matth. 25.32 Before him shall be gathered all Nations all must come forth as St. John expresseth it Joh. 5.29 When the Lord cometh saith Paul 1 Cor. 4 5 he both will bring to light the hidden things of darknesse and will make manifest the counsels of the hearts And again Rom. 2.16 God shall judge the secrets of men by Jesus Christ neither is there any Creature that is not manifest in his sight but all things are naked and open unto the eyes of him with whom we have to doe Heb. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is in that Text by a Metaphor borrowed from Anatomists who to discover how (*) Psal 139.15 curiously the Lord had wrought all the parts of Nature within a man are wont to dissect him even from the neck per spinam dorsi down through the very chine bone and so the very inmost cels and closets every nerve and vein and artery and vessell is discovered and laid open to the eye and view of the dissector Even so is the whole man in his closest thoughts imaginations and intentions to the Lord the Judge and the extent of this reacheth as well to the good as to the bad Eccles 12.14 Godly men are in this life under a threefold cloud hidden Psal 83.3 and as it were unobserved because obscured The first is a cloud of Hypocrisie it 's an old word Mundus universus exercet Histrioniam as Players upon the Stage come on disguised under the habits of severall Persons they being nothing lesse indeed then what they seem to be in shew and yet till they be all unmasqued are mistaken for what they only seem to be by which occasion tinsell often passeth for silver and copper for gold Hypocrisie for sincerity a wooden leg with a silken stocking a dunghill covered with snow are taken for sound and fair till the sun discover the quite contrary or as Maginus writes in his Geography of the river Jordan which ariseth at the foot of the mountain Libanus from a double head the one being called Jor and the other Dan which glideth along in a sweet and silver stream pleasant to behold but it emptieth it self at last in mare mortuum into the dead sea so these hollow professors seem to (m) Isa 12.3 draw water and to be refreshed from the Word and Sacraments as from the two springs of Jor and Dan and swim along in a stream of complacency to all beholders not to be detected till in the upshot and (*) See 1 Cor. 4.5 end of all which will be their tryall they empty themselves out into the dead sea of Apostasie and indeed usually it proves true whosoever begins in Hypocrisie ends in Apostasie But yet till the Scene is over and the Act done during the time of the stage it had need be a Lyncean eye to discriminate a true Nathanael an Israelite indeed from an opposite in disguise And sith it hath so pleased the Lord of the field to suffer tares to grow together with the wheat untill the Harvest the nettle and the myrtle the hemlock and the rose in the same garden good fish and bad to be in the same Net clean and unclean beasts in the same Arke Simon Magus and Simon Peter in the same Church among visible Professors till the last (n) Mat. 3 12. fan make a finall (o) Mat. 25.23 separation the godly will be here under a cloud by Hypocrisie The second is a cloud of Sin and Corruption which like a (*) Josh 15.63 23.13 Jebusite in Canaan will not out of their coasts that Hydra of originall evill will still be repullulating as in the womb of Rebecca so in the wils of the best men Carnall Esau's often (p) Gen. 25.22 struggle with Spirituall Jacob's and to speak with (q) Tertullian l. 1. c. 5. contr Nationes Tertullian in his African style Caelum ipsum nulla serenitas tam colata purgat ut non alicujus nubeculae flocculo resignetur In the clearest serenity of the Firmament some speckling cloud may be discovered as a mole was in the very face of Venus or a foyle nigh set to some precious Diamond some blots oft-times in the face of the Church as in the face of the Moon to which she is resembled Cant. 6.10 Yea many times when we would wind up our thoughts to the sweetest meditation upon God they do like the pegs of an instrument slip down between our fingers and prove untunable Now it falling out so that the (r) Gal. 6.1 slips of the Saints though but of infirmity being more both watched and observed then their firmest standing these set them often under a cloud and they become obscured The third and last is a cloud of sorrowes and afflictions to which they are appointed Act. 14.22 A Christians life is not like the Hill Olympus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly clear without Clouds Christianus is quasi Crucianus as one saith it comes from Crux as well as Christus nor can there be a truer inscription wherewith to incircle so despised a coyn as the Church is then that in Can. 2.2 As a Lilly among Thornes so is my Love among the Daughters sure to be torn by Adversity she is like to the bush of Moses preserved from (s) Exod. 3.2 consuming yet seldome out of the flames of Tryall by sufferings or as the Arke of Noah though saved from finking yet tossed in a sea and (t) Gen. 7.17 upon the billowes of sorrow and during that state she is often beclouded under showres and stormes But now when the day shall come wherein men make their generall appearance before this great Tribunall in the Text then shall all these clouds be removed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.43 Then shall the righteous shine forth as the Sun in the Kingdome of their Father They shall not only come to Judgement but be able also to stand in Judgement yea to lift up their heads with joy and with alacrity stand before the Sonne of man Luk. 21.28 36. But as for the ungodly it is not so with them They shall not stand in the judgement Psal 1.5 but when the last shril Trump shall blow and the Dead arise they shall though all in vain endeavour to hide their heads for horrour calling for rocks and mountains to (u) Rev. 6.16 cover them from the presence of the Judge
who then shall set all their sins though never so secret in order (w) Psal 50.51 before their faces even then when they shall be drag'd from the prison of their graves shackled in the chains of guilt and so arraigned and set to the Barre of Justice to stand before God And so I passe from what I termed the Arraignment to that which in the order of Judicature is called the Indictment which here stands entred upon record The Books were opened I saw the Dead small and great stand before God and the Books were opened I hasten By these Books thus here and in Dan. 7.10 said to be opened we may not apprehend any (x) Si hic liber carnaliter cogitetur quis ejus magnitudinem aut longitudinem valeat aestimare c. S. August de Civ Dei c. 4. materiall Volumes presented before the Lord with a Catalogue of the Names or actions of all men to be Judged as if the Lord did stand in need of any such Information Loe saith the Prophet Psal 139.5 Thou O Lord hast beset me behind and before searched me and known my thoughts words and actions Psal 11.4 The Lords Throne is in Heaven his eyes behold his eye-lids try the children of men to the same purpose Job 34.21 (y) Hesiod lib 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Poet hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 said an old Poet Philemon mentioned by (z) Iustin Martyr lib. de Mâ—narchia Dei Justin Martyr the Platonists therefore called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the inspector of all things and some Criticks in the Greek tongue are of an apprehension that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying God is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a word which denoteth an Vniversall seeing or beholding of things This searcher of all mens hearts doth alone (a) Hooker l. 3. p. 82. Eccles Polit. Intuitively know who are his saith learned Hooker The Lord Christ knoweth all things saith Peter Job 21.17 2.25 to the same purpose are those many other Texts Jer. 17.10 23.24 1 King 8.39 Psal (b) Cor renes in occulto latitant significatur ergo Deum abscondita cogitationum nostrarum scire 7.9 Job 42.2 3. But these Books are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribed to the Lord by way of dignation or gracious condescension God speaking after the manner of men that men might the better conceive of the things of God and the meaning of them is that all things thought or said or done by men stand all as it were upon record and are all exactly remembred by the Lord and brought likewise afresh unto the memories of all men Psal 50.21 Setting them all in order before their eyes so that Austin thinks thereby quaedam vis est intelligenda divina a certain power of God is understood by means or by virtue whereof all the deeds of men are in a wonderfull serenity recalled to the remembrance ut accuset vel excuset scientia conscientiam that according as they prove to be science may either accuse or else excuse conscience And they are all called Books in the plurall number not in respect of the mind or of the knowledge of God which is a most pure and simple act but in respect of the variety of the objects or diversity of the things therein inscribed And yet Divines both for order and distinction sake have given severall Titles to these my sticall and spirituall Books 1 The first is the Book of Nature or of Providence whereof Psal 139.16 In thy Book are all my members written 2 The second is of Gods Remembrance Mal. 3.16 Psal 56.8 3. The Book of Mans Conscience which is Volumen grande as one calleth it a large volume wherein all things are written by the style of Verity and for the amending of which Book all other Books were invented so (c) S. Ambros ad Psal 1. S. Ambrose What are these Books opened saith hee but Conscience Non atramento scripti sed vestigiis delictorum flagitiorum inquinamento not written with Inke but stamped with the Impression of black Sinnes and most ugly Offences 4. The Book of Life Phil. 4.3 Rev. 3.5 by which is understood Catalogus Savandorum the Catalogue of the Elect whom God in Christ hath chosen from all Eternity unto Salvation who though they now be unknown yet shall then be more manifestly declared 5. To which some adde fiftly the Books of the Scriptures the Two Testaments All of these Books shall be perhaps at that day brought forth bound up together in one volume which being unclasped shall discover all matters how they have been transacted managed and done in the body 1 Tim. 5.25 26. Some mens sins are open before-hand going before to Judgment and some men they follow after likewise also the good works of some are manifest before-hand and they that are otherwise cannot be hid that is some evil deeds are punished in this world to give notice that there is an eye of Providence that observes them here and some likewise are reserved for hereafter to shew that there is a Judgment to come The good works likewise of some follow them Rev. 14.13 that is the reward of their good works shall be imparted hereafter In summe The generall resolve in this matter is that by these Books opened are mainly meant the Consciences of all men the office of which is to (d) Rom. 2.14 15. accuse or to excuse according to the (e) Dr. Field l. 4. c. 33. of the Church privity that the soul hath to things good or ill known to none but to God and it self the Conscience being as it were Gods Register Book wherein all the sins of the Impenitent and Unregenerate or Castawayes with all their severall circumstances of aggravation are kept under their guilt uncancelled unstruck-out It 's true indeed that Actus transit but Reatus permanet the act of Sin was transient and momentany not so the guilt no that is written with a (f) Jer. 17.1 pen of Iron and with the point of a Diamond and graven as it were in characters indeleble upon the table of their heart Jer. 17.1 And this is the Act of Conscience to be its own Testimony yea a thousand witnesses against it self Hence was that saying of (g) Lactant. l. 6. c. 24. Lactantius Quid prodest non habere Conscium habenti Conscientiam It is a true word of the Apostle God is greater then our Conscience 1 Joh. 3.20 and surely none but He Yet under that great God the Supreme power on earth within a man is the Conscience In this Microcosme of Man saith a devout (h) B. H. Soliq 51. edit 1651. Divine there is a Court of Judicature erected wherein next under God the Conscience sits as the Chief Justice from which there is no appeal if that condemne us or our actions in vain shall all the world besides acquit us and if that clear us
Hungaria who took a resolution to retire himself and so to take an exact survey of himself and of his actions how he should give up the last (s) Luk. 16.2 account of himself and of his great stewardship both as a Christian and as a King in that (t) Act. 2.20 Rev. 6 17. great day when after that generall Audit he must be no longer Steward The Nobles about his Court (u) Amos 6.3 4 5 6. chanting it to the noyse of the violl drinking wine in bowls inventing to themselves instrumen's of musick anoynting themselves with the chief oyntments and stretching themselves upon Ivory couches these put far from them the thought of this great day in like sort as many of our supine Christians every where who have it often in their lips upon any mis-accident Alas they thought no more of it then of their Dying Day no nor or Dooms-day neither an ill-beseeming expression I say these joviall gallants about the Court would needs by a vehement instigation stirre up the Duke the Kings brother to adventure to the Kings closet to interrupt or to remove the sullen fits of his melancholy to perswade him to minde his greatnesse to take the liberty of his pleasures and forget sorrowes To this advise the King for that instant makes him no returns of answer or of reply but soon after makes an edict and gives it abroad that at whose door a Trumpet should sound that man should immediately be put to death accordingly it sounded at his Brothers lodgings and the Serjeants apprehend him for execution at which unexpected surprisall being startled he makes his way to the King becomes prostrate at his feet implores pardon and mercy under that prostration and posture then and not till then the King speaks to him and said Ah my brother are you so afraid of my Trumpet who can but (w) Luk. 12.4 take the body or afflict the outward man and shall not I tremble and be afraid under the apprehension of that great Day and of that dreadfull Tribunall of the supreme Potentate the Lord of Lords and the (x) 1 Tim. 6.15 King of Kings when I shall be summoned thither by the last and terrible (y) Thess 4.16 Trumpe of the Archangell Which saying was enough to have appalled his ranting brother yea to have put bowels into a rock and have taught marble the art of relenting I presume the application to be easie Wherefore to end this part it shall be not my admonition only but my prayer also that every one of us may alwayes bear in remembrance that not more known then serious saying of S. Hiecome Sive comedam sivebibam sive aliud quid agam semper videtur tuba illa terribilis insonare auribus meis Surgite mortui venite ad judicium that is Whether I eat or drink or whatsoever else I am about me thinks that terrible Trumpet soundeth this saying in mine ears Arise ye Dead and come to Judgement which the learned (z) Vossius disputat Theolog p. 234 edit 1628. Vossius hath for memory sake turned into this Distich Seu vigilo intentus studiis seu dormio semper Judicis extremi nestras Tuba personat aures And thus at length I am come to the last observable at least according to my division in this Text and that is the Regulation of the finall sentence it self whether of Absolution or of Condemnation and this is expressed in the last words According to their Works The Quaere here is whether Thoughts and Words and Omissions come not into account with the Lord at the last Day The Quaestion is out of quaestion undoubtedly they shall all however the denomination here be given to the more noted part For the Thoughts it's clear 1 Cor. 4.5 Mal. 3.16 Eccles 12.14 Psal 50.21 For the Words Mat. 12.36 S. Jud. v. 14. For sins of Omission it 's evident from the form of the sentence Mat. 25.42 c. You did not feed me c. And for all other Works 2 Cor. 5.10 Even for whatsoever men have done in the Body yet with this difference or oddes to the godly and to the wicked to the godly it shall be secundum non propter opera not for their Works as if the merit of them did deserve a recompence of blisse as a meritorious cause of salvation for all that merit is in Christ their Head and mediator and indeed of all their most accomplished works of the greatest Saints it may be said as Andrew did of the five Loaves and two Fishes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alas Lord (a) Joh. 6 9. It was the saying of Luther Cave non tanturn a peccatis sed etiam a bo nis operibus see Isa 64 6. Vae etiam laudabili justitiae lominum si remota inisericerdia discutins eam S. Austin what are these 〈◊〉 if laid in the ballance they would be found too lighty and thy Justice would infinitely praeponderate but Christ with the (b) Rev. 8.3 incense of his merits hath perfumed the performances of the Saints unto an acceptation with God the faith of the Righteous layes them as John in the (c) Joh. 13 23 bosome of Christ and their good Works as S. (d) Mat. 26.58 Peter follow (e) Rev. 14.13 after them as the evidence and manifestation of their Faith But with the wicked and impenitent reprobate the case is otherwise because the sentence is pronounced upon them propter opera for their wicked and sinfull Works Nor will this seem strange if we shall consider what it is that makes sins culpable of damnation what our weak services capable of heavenly glory we shall discover great oddes mens sins are culpable of death by their own Nature being committed against an endlesse Majesty that cannot be satisfied but by a punishment commen surate and proportional to his infinite Justice but good Works become capable of their reward 1 By the graoious promise of God promittendo se fecit debitorom saith (f) Augus de verbu Apost ser 16. Austin who by promise only hath made himself a debtor 2 By the merit of Christ that hath purchased unto us a cover of their blemishes and that they might be capable of aeternall glory Now for the sins of the obstinate incorrigible and impenitent the Lord hath received no satisfaction in the bloud of Christ which they (g) Heb. 10.29 trampled under feet so that they lye still under the guilt of all their sins and of all the severall aggravatlons of the same together with all the wrath and formidable curses which the Lord hath in store for all ungodly miscreants who by the abuse of Gods patience and their own impenitent hearts have so treasured up to themselves wrath against the day of wrath and revelation of the righteous Judgement of God who will render to every man according to his deeds Rom. 2.5 6. To conclude this part in a just dispensation of the several rewards of both