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<DATE>2013-09-12</DATE>
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<NAME>Olivia Bottum</NAME>
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<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<PB REF="1">
<P>GODS TRIBVNALL <HI>AND</HI> MANS TRYAL&punc; Repre&s;ented in a Sermon at <HI>Pauls-</HI>Cro&s;&s;e, vpon the fifth of <HI>Sep|tember.</HI> 1630.</P>
<P>By ISAAC CRAVEN, Pa&s;tor of <HI>Felmer&s;ham</HI> in <HI>Bedford&s;hire.</HI></P>
<Q><BIBL>2 COR. 5. 11.</BIBL>
<P>Knowing the terrour of the Lord, wee per&s;wade men.</P></Q>
<Q><BIBL>AMBROS.</BIBL>
<P><HI>Nihil e&s;t quod magis proficiat ad vitam honestam, quam vt credamus cum iudicem futurum, quem &amp; occulta non fallunt, &amp; inde<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">ra offendunt, &amp; honesta delectant.</HI></P></Q>
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<P>LONDON: Printed by <HI>I. B.</HI> for <HI>Iames Boler,</HI> dwelling at the &s;igne of the <HI>Marigold</HI> in <HI>Pauls-</HI>Church|yard. 1631.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD><HI>To the VVor&s;hipfull, his much honoured Friend, OLIVER BOTELER, E&s;quire, all happine&s;&s;e in</HI> Ie&s;us Chri&s;t.</HEAD>
<OPENER><SALUTE>Worthy Sir,</SALUTE></OPENER>
<P>_THE Subiect of this en&s;u|ing Di&s;cour&s;e, is for com|monne&s;&s;e and familiarity, like thunder; the oftner heard, the le&s;&s;e feared: did men but &s;eriou&s;ly recount how it will be the la&s;t try|all, and vpon it an euer|duringe&s;tate, either in hea|uen or hell, they would ra|ther de&s;ire to be often remembred of what they mu&s;t once be called vnto. The&s;e Notions not long &s;ince deliuered to the eare, were neuer intended for the eye. Con&s;ciou&s;|ne&s;&s;e of mine owne meanene&s;&s;e, and withall the great di&s;|parity twixt a liuely voice, and breathle&s;&s;e lines, haue ea&s;ily di&s;&s;waded me hitherto from appearing in Statio|nary view. If now too &s;oone, I mu&s;t borrow my Apo|logie
<PB REF="3"> from your &s;elfe; who&s;e reque&s;t not onely commands, but pa&s;&s;eth with me for an Approbation. Otherwi&s;e (as curio&s;ity ouer-rules the ca&s;e) it's neither nature, nor the God of nature that &s;atisfieth all. This criticall Age of ours hath at once reuiued and verified <HI>Tertullians</HI> complaint; <HI>Ni&s;i Deus homini placuerit, Deus non erit.</HI> The be&s;t is, as I cannot be confident of immunity from cen&s;ure: &s;o I am taught to neglect it. <HI>Gal.</HI> 1. 10. Should I &s;eeke to plea&s;e men, I were not the &s;eruant of Chri&s;t. Such then as the&s;e reui&s;ed Papers are, I am bold to commend to the v&s;e of Gods Church, vnder the patro|nage and protection of your name. Rea&s;ons hereto indu|cing, a &s;tranger will not enquire after; and they that haue knowne my reference to &s;uch a pious Pari&s;hioner, a reall fauourer and encourager of my Ministery, neede not. Only may they find that acceptance, which the Author before them, and in any proportion further you in the way to heauen&punc; <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> haue no more to de&s;ire, but as Saint <HI>Paul</HI> for <HI>One&s;iphorus, The Lord grant vnto you, that you may finde mercy of the Lord in that day.</HI></P>
<CLOSER><SIGNED>Your Wor&s;hips in all duty and &s;eruice, <HI>I. CRAVEN.</HI></SIGNED></CLOSER>
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<DIV1 TYPE="sermon">
<PB REF="3" MS="y">
<HEAD>GODS TRIBVNALL, <HI>AND</HI> MANS TRYALL.</HEAD>
<EPIGRAPH>
<BIBL>ROM. 2. 16.</BIBL>
<Q>In the day when God &s;hall iudge the &s;ecrets of men, by Ie&s;us Chri&s;t, according to my Go&s;pell.</Q>
</EPIGRAPH>
<P>_THere is a dangerous erroni|ous conceit lodged within the hearts of gracele&s;&s;e men, that becau&s;e God is mercifull, <NOTE N="a" PLACE="marg">Eccle&s;. 8. 11</NOTE> he will neuer reuenge: as if in regard of his Mercy, it accorded not with his nature to be al&s;o Iu&s;t: The di&s;couery of which errour, for preuenti|on of greater danger, is the the Apo&s;tles maine bu&s;ine&s;&s;e in the beginning of this Chapter.</P>
<P>Fir&s;t for the Errour, God indeede is Mercifull, as ap|peares by his patience, forbearance and long &s;uffering: but examine the cau&s;e; is it to make man &s;ecure in &s;in? nothing le&s;&s;e: but to mollifie his obdurate heart, and to
<PB N="2" REF="4"> worke a reformation within him, <HI>ver.</HI> 4. <HI>The goodne&s;&s;e of God leads thee to repentance.</HI></P>
<P>Secondly, for the danger, it hath a wofull expre&s;&s;ion in <NOTE PLACE="marg">So 2 Pet. 3. 9.</NOTE> the progre&s;&s;e of the Chapter; a heaping vp of wrath a|gain&s;t the day of wrath, and reuelation of the righteous iudgement of God, and &s;uch a God as is no re&s;pecter of per&s;ons, no partiall Iudge, but will render vnto euery man <GAP DESC="foreign">, according to his workes. So that hee who will therfore &s;inne becau&s;e God is good, mu&s;t look to be damned becau&s;e God is iu&s;t.</P>
<P><MILESTONE UNIT="Obiect."> Where haply it may be obiected, that the Apo&s;tle di|rects not his Epi&s;tle to the <HI>Hebrewes,</HI> the Circumci&s;ion; he is taken vp now with the <HI>Romans,</HI> vncircumci&s;ed <HI>Gentiles.</HI> Howeuer therefore the <HI>Iewes</HI> had a Law where|by to be iudged for&s;in, it were manife&s;t iniu&s;tice for the <HI>Gentiles</HI> to be damned hauing none at all. And indeed it might &s;eeme an vnauoidable &s;equell, had the Heathen in all re&s;pects bin de&s;titute of a Law to direct them. I&s;ay, it might &s;eeme an vnequall cour&s;e to adiudge them to damnation for the breach of that which they knew not. <MILESTONE UNIT="An&s;w."> But contrarily &s;o it fared, as they had the Law in Tables of &s;tone, &s;o the&s;e had no le&s;&s;e imprinted in their hearts; and as the Law of Scripture &s;hall try the one, the Law of Nature &s;hall iudge the other. Among&s;t whom, the gro&s;|&s;e&s;t Athei&s;t, euen <HI>Dauids</HI> grande&s;t foole, who hath &s;aid <NOTE PLACE="marg">P&s;al. 14. 1.</NOTE> in his heart there is no God, hath a Con&s;cience to &s;choole him at one time or other, and to tell him that God will iudge him. And although for a while it be &s;i|lenced and tamed with &s;leepe in ve&s;&s;els prepared to de|&s;truction, it &s;hall at length awake and ari&s;e for a witne&s;&s;e again&s;t them. In the day when God &s;hall iudge the &s;e|crets of men by Chri&s;t Ie&s;us according to the Go&s;pell.</P>
<P>This being the reference and dependance of the words, they offer to our con&s;ideration the&s;e &s;euerall poynts:</P>
<LIST>
<ITEM>1. A time of Iudgement, <HI>[In the day]</HI> come when it will.</ITEM>
<PB N="3" REF="4">
<ITEM> 2. Who &s;hall iudge? <HI>[God.] Iudicabit Deus,</HI> God &s;hall iudge.</ITEM>
<ITEM>3. Whom? <HI>[Men,]</HI> all men; no exception.</ITEM>
<ITEM>4. What? <HI>[Secrets.] Occulta hominum,</HI> the &s;ecrets of men.</ITEM>
<ITEM>5. By whom? <HI>[By Ie&s;us Chri&s;t;]</HI> He that was &s;ent to &s;aue vs.</ITEM>
<ITEM>6. And la&s;tly, the warrant of Confirmation,</ITEM>
</LIST>
<LIST>
<ITEM>For nature the [Go&s;pell,]
<LIST>
<ITEM><GAP DESC="foreign">.</ITEM>
<ITEM>according to my Go&s;pell.</ITEM>
</LIST></ITEM>
<ITEM>By di&s;pen&s;ation <HI>Pauls,</HI></ITEM>
</LIST>
<P>Thus within a little compa&s;&s;e we haue a Day for ap|pearance, a God to iudge, Men to be que&s;tioned, Secrets to be di&s;clo&s;ed, Chri&s;t Ie&s;us in Commi&s;&s;ion, and the Go&s;pell for our a&s;&s;urance. <HI>In the day when God &s;hall iudge, &amp;c.</HI> Of all the&s;e in the order as I haue ranked them: and fir&s;t of the time, <HI>In die.</HI></P>
<P>It is the witty curio&s;ity of one that affected it, that <NOTE PLACE="marg">Gorran.</NOTE> the time of Iudgement hath in Scripture foure appella|tions:</P>
<P N="1">1. It is called the <HI>Day,</HI> for manife&s;tation of &s;ecrets.</P>
<P N="2">2. The <HI>Night,</HI> for &s;uddenne&s;&s;e of euent.</P>
<P N="3">3. The <HI>Euen,</HI> for the ending of time.</P>
<P><MILESTONE UNIT="Doct."> La&s;tly, the <HI>Morning,</HI> for the beginning of eternity. But to Comment vpon the time &s;o, would be lo&s;&s;e of time to vs. It is be&s;t, by Day, to vnder&s;tand the time in general, and to build vpon it no more then it beares: that <HI>there &s;hall be a day of iudgement.</HI> A truth of infallible cer|ainty, becau&s;e a day of the Lords &s;etting: <GAP DESC="foreign">, <HI>Act.</HI> 17. <HI>God hath appointed it:</HI> and as <HI>Hezekiah</HI> &s;aid to <HI>I&s;aiah, Good</HI> <NOTE PLACE="marg">Warranted by Scripture.</NOTE> <HI>is the word of the Lord</HI> <NOTE N="a" PLACE="marg">I&s;a. 39. 8.</NOTE>. A truth likewi&s;e for reuelation, of great antiquity, and in order to the fountaine, from all eternity. Saint <HI>Iude</HI> deriues it from <HI>Enoch,</HI> the &s;euenth from <HI>Adam,</HI> in his 14. and 15. <HI>ver&s;es; Behold, the Lord commeth to execute iudgement vpon all:</HI> and the la&s;t Apo|&s;tle agreeth with the fir&s;t Prophet; for, <HI>behold, hee com|meth with clouds, and euery eye &s;hall &s;ee him</HI> <NOTE N="b" PLACE="marg">Apoc. 1. 7.</NOTE>. See him? yea, that ble&s;&s;ed Fauorite had an exact vi&s;ion, <HI>Apoc.</HI> 20. he &s;aw
<PB N="4" REF="5"> the Throne, and the Iudge, and his awfull Maie&s;ty; hee &s;aw the dead, and the bookes, the per&s;ons and the cau|&s;es, the iudgements and the proceedings, in di&s;cu&s;&s;ing, in di&s;couering, in condemning: a complete A&s;&s;i&s;e,</P>
<P>No day like to this day, no iudgement to this iudgement. Other are light&s;ome dayes, this of dark|ne&s;&s;e and gloomine&s;&s;e; the greater lights &s;hall be dark|ned, the le&s;&s;er fall from heauen <NOTE N="c" PLACE="marg">Mat. 24. 29.</NOTE>. Other are familiar dayes, this of terrour and amazement; the trumpet of God &s;hall blow <NOTE N="d" PLACE="marg">1 The&s;. 4. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">6.</NOTE>, and the powers of the heauens &s;hall be &s;haken <NOTE N="c" PLACE="marg">Luk. 21. 26.</NOTE>. Other come when they are looked for, this is a &s;udden day; <HI>Sicut fur in nocte</HI> <NOTE N="f" PLACE="marg">1 The&s;. 5. 2.</NOTE>, as a theefe in the night. Other are preuenting dayes, this is the la&s;t day; <HI>Hori|zon temporis &amp; aeternitatis</HI> <NOTE N="g" PLACE="marg">Corn. a Lap.</NOTE>; for the Angell hath &s;worne it, Time &s;hallbee no more <NOTE N="h" PLACE="marg">Apoc. 10. 6.</NOTE>. In a word, Other are our dayes, this is the Lords day; they of his Patience, this of his Vengeance; they of his Mercy, this of his Iu&s;tice and Iudgement. For the Lord hath appointed a day wherein he will iudge the world in righteou&s;ne&s;&s;e <NOTE N="i" PLACE="marg">Act. 17. 31.</NOTE>.</P>
<P>Not a Iudgement of Legall direction, as the Statutes and Te&s;timonies of Morality; nor of fatherly Correcti|on to preuent Condemnation with the world <NOTE N="k" PLACE="marg">1 Cor. 11. 32</NOTE>, nor of temporary infliction, &s;uch as now this di&s;per&s;ing conta|gion; nor of ordinary admini&s;tration, whereby God &s;tandeth in Councels: but a generall Conuention for tryall in the highe&s;t Con&s;i&s;tory, an vniuer&s;all inqui&s;iti|on, a finall Iudgement, di&s;charging the righteous, di&s;|carding the vngodly, as the day for particulars &s;hall di&s;|couer what we cannot.</P>
<P>So certaine, that euen Humane Rea&s;on enlightened with holy Scripture, conceiues, concludes no le&s;&s;e: for <NOTE PLACE="marg">Seconded by Rea&s;on, and</NOTE> looke but vpon the face of this pre&s;ent world, and who &s;eeth not the &s;trange inequality of humane di&s;pen&s;ati|ons? Piety is mole&s;ted, iniquity &s;pared, ambition exal|ted, humility &s;corned; which occa&s;ioned that of the Poet, <HI>Ludit in humanis diuina potentia rebus;</HI> as if earths mi&s;eries were for nothing but heauens May-games. But
<PB N="5" REF="5"> hath God forgotten the cau&s;e of his Cho&s;en? Will his Iu&s;tice neuer be knowne in Iudgement? Out of all que|&s;tion, <HI>P&s;al.</HI> 58. Verily there is a reward for the righ|teous: doubtle&s;&s;e there is a God that iudgeth the earth. And if here he conceale his glory, there mu&s;t needs be a time for Manife&s;tation; if here he conniue for argument of his patience, yet no time pa&s;t for euidence of his Iu|&s;tice. He hath appointed a day for men and for Angels to behold and admire his righteous Iudgements.</P>
<P>But take a neerer cour&s;e, and aske thine owne Con&s;ci|ence; <NOTE PLACE="marg">Con&s;cience.</NOTE> that will tell thee as much: It is that which af|frighteth or cheareth, accu&s;eth or cleareth <NOTE N="a" PLACE="marg">Rom. 2. 15.</NOTE>, commen|deth or condemneth, &s;its in Commi&s;&s;ion, and calls thee to often reckoning. Well, if Con&s;cience doe this now, 'tis but as <HI>Tertullian</HI> anciently &s;tiled it, <HI>Praeiudicium extremi Iudicij,</HI> a fore-runner of the la&s;t Iudgement. If men haue their peculiar Courts of Con&s;cience here <NOTE N="b" PLACE="marg">1 Ioh. 3. 20.</NOTE>, let none make que&s;tion of Gods Tribunall hereafter, but accord with Scripture, and Rea&s;on, and Con&s;cience, that there &s;hall be a day of Iudgement.</P>
<P><MILESTONE UNIT="Que&s;t."> Yea, but <HI>Quando haec? When &s;hall the&s;e things be?</HI> for that was the Apo&s;tles <HI>quaere, Mat.</HI> 24. A demand that cannot be &s;atisfied at once, for preci&s;e definition not at all.</P>
<P><MILESTONE UNIT="An&s;w."> The an&s;wer it admits, I comprize in three Conclu|&s;ions: </P>
<P N="1">1. In generall, it &s;hall be in the end of dayes, the ex|piration of yeares, the worlds di&s;&s;olution, the Common Re&s;urrection. It is appointed vnto men once to dye, <GAP DESC="foreign">, but after this the iudgement, <HI>Heb.</HI> 9. 27.</P>
<P N="2">2. In more particular, it &s;hall be when the &s;ignes are accompli&s;ht, the Go&s;pell of the kingdome re&s;ounding to a reformation, Antichri&s;t reuealed and di&s;-throned, the faith eclip&s;ed, manners depraued, tribulations multi|plyed, terrors di&s;per&s;ed, the <HI>Iewes,</HI> in &s;ome mea&s;ure, re|called; then <HI>Leuate capita ve&s;tra; lift, vp your heads, for your redemption draweth nigh</HI> <NOTE N="a" PLACE="marg">Luk. 21. 28.</NOTE>.</P>
<P N="3"><PB N="6" REF="6"> 3. But indiuidually to a&s;&s;igne it, &s;urpa&s;&s;eth the &s;ubli|me&s;t knowledge of men and of Angels. The Di&s;ciples (we mu&s;t thinke) had learn'd it, if any in the world, for <HI>Vobis datum est, Mat.</HI> 13. <HI>Vnto you it is giuen to know the my&s;teries of the Kingdome of heauen.</HI> But what if all my|&s;teries be not alike? There are <HI>My&s;teria Regis,</HI> and there are <HI>My&s;teria Regni:</HI> My&s;teries of Religion, and they might, nay, they mu&s;t be knowne: My&s;teries of mens hearts, and them none knowes, &s;aue he that formed the heart ^b. My&s;teries of future Euents, and &s;uch the time <NOTE PLACE="marg">Ier. 17. 9, 10</NOTE> mu&s;t manife&s;t, as <HI>vltra Sphaeram,</HI> remoued from our reach. <HI>Secret things belong to the Lord, Deut.</HI> 29. <HI>The Fa|ther hath put them in his owne power, Acts</HI> 1. It was not for the Apo&s;tles then, it is not for vs to know them now.</P>
<P>Such a re&s;erued My&s;tery, &s;uch an indeterminable &s;ea|&s;on, is the time of the la&s;t Iudgement; vnknowne to vs, to the Angels of God, to Chri&s;t him&s;elfe as concerning his Manhood <NOTE N="c" PLACE="marg">Cyril.</NOTE>, at lea&s;t for the dayes of his fle&s;h <NOTE N="d" PLACE="marg">Orig.</NOTE>. O|therwi&s;e, impo&s;&s;ible for the euerla&s;ting Father to be ig|norant of the la&s;t day. But he knew it not nece&s;&s;ary for vs to know: it was better concealed; and that</P>
<P N="1">1. For the exerci&s;e of our faith, the tryall of our pati|ence, the perfection of our hope; faith to beleeue it, patience to attend it, hope to relye vpon it, re&s;oluing in all our troubles, that &s;ooner or later, a day of relea&s;e will come.</P>
<P N="2">2. For re&s;traint of Curio&s;ity, that would bee prying into veiled &s;ecrets, to keepe vs within our Compa&s;&s;e from fingring the forbidden fruit, to &s;ea&s;on vs with &s;o|briety, and to teach vs in &s;uch a &s;ubiect <GAP DESC="foreign">, not to be wi&s;e aboue that which is meet.</P>
<P N="3">3. To containe vs in awfulne&s;&s;e, and make vs watch|full in our callings <NOTE N="e" PLACE="marg">Mat. 14. 42. 1 The&s;. 5. 6.</NOTE>, prouident out of ignorance, and cir|cum&s;pect in vncertainty. <HI>Latet vltimus dies</HI> (&s;aith <HI>Aug.) vt ob&s;eruenter omnes.</HI> Wee are kept from the knowledge of the la&s;t day, to haue in &s;u&s;pition euery day.</P>
<P N="4"><PB N="7" REF="6"> 4. And la&s;tly, concealed, that the Non-conuerted may be drawne to a &s;peedy repentance, le&s;t the day &s;ur|prize them when lamentation will bee too late, and that regardle&s;&s;e &s;inners may be taken without excu&s;e for not con&s;idering the time of their vi&s;itation.</P>
<P>Such then is the nature of the day of Iudgement, Cer|taine for the <GAP DESC="foreign">, <HI>it &s;hall come,</HI> vncertaine for the <HI>quando,</HI> we know not when: Nothing more &s;ure, nothing more &s;udden; yet this I may boldly auerre, it cannot be farre from vs: it was at hand in the Apo&s;tles times <NOTE N="a" PLACE="marg">1 Pet. 4. 7.</NOTE>, therfore neerer now; <HI>hora noui&s;&s;ima,</HI> the la&s;t houre in Saint <HI>Iohns</HI> time <NOTE N="b" PLACE="marg">1 Ioh. 2. 18.</NOTE>, wherefore rather now: if the ends of the world were come vpon them <NOTE N="c" PLACE="marg">1 Cor. 10. 11</NOTE>, they are clo&s;e vpon vs. I dare not goe along with our aduenturous Calculators to the determination of the yeere (God keepe vs from that height of audaciou&s;ne&s;&s;e.) Onely if wickedne&s;&s;e know not how to be more wicked, nor vanity how to be more vaine <NOTE N="d" PLACE="marg">The&s;e are &s;uch perilous times as Saint <HI>Paul</HI> foretel|leth. 2 Tim. 3. 1, 2, 3, 4, 5.</NOTE>, if pampering Epicuri&s;me, tran&s;cendent pride, couert Athei&s;me, open prophanene&s;&s;e, vnmercifull op|pre&s;&s;ion, ouer-mercifull conniuence to &s;inne, if wa&s;tefull prodigality, in&s;atiable auarice, Simoniacall Sacrilege, vnbrideled luxury, if bea&s;tly drunkenne&s;&s;e, bloody treachery, &s;landerous detraction, cunning fraud, if en|uious vnderminings, ambitious temporizings bee the ripenings of the world to Iudgement, I &s;ay it againe, it cannot be farre from vs. When we &s;ee in an old man the &s;ignes of age, as a doting braine, a langui&s;hing &s;tomack, a cold body, a wayward minde, wee gather his time is not long, though the article of his di&s;&s;olution we know not. Beloued, long hath the world doted with here&s;ie, langui&s;hed in the faith, beene cold in charity, and way|ward in vanity, all &s;ignes of an approaching di&s;&s;olution, and tell vs like &s;o many <HI>Bapti&s;ts, appropinquauit regnum; The kingdome of heauen is at hana.</HI></P>
<P>And therefore the i&s;&s;ue is this, &s;eeing mo&s;t of the &s;ignes are already accompli&s;ht, &s;eeing the world is a|ged and betrayes no le&s;&s;e, and that the generall Iudge|ment
<PB N="8" REF="7"> is euen at the doore <NOTE N="(e)" PLACE="marg">Ier 5. 9.</NOTE>; the point is cleare (bee the moment neuer &s;o vncertaine) that there &s;hall be a day of Iudgement.</P>
<P><HI>I cannot di&s;mi&s;&s;e it &s;o.</HI> For</P>
<P>Fir&s;t, (me thinkes) the certainety of the day &s;hould <NOTE PLACE="marg">Applic.</NOTE> be to the &s;onnes of <HI>Belial,</HI> as that fatall hand to carou&s;ing <HI>Bel&s;hazzar</HI> <NOTE N="a" PLACE="marg">Dan. 5.</NOTE>, which wrote his doome vpon the wall: and &s;econdly, to euery regenerate &s;oule, as that little Cloud to <HI>Elijahs</HI> &s;eruant, which aro&s;e out of the &s;ea, like a mans hand <NOTE N="b" PLACE="marg">1 Reg. 18.</NOTE>.</P>
<P><MILESTONE N="1" UNIT="V&s;e"> The former hand writes matter of terrour to the dam|ned crue of vnbeleeuers; dreadfull &s;ights of hidious <NOTE PLACE="marg">For the wic|ked. 1. Matter of terrour.</NOTE> &s;ignes; the Trumpet &s;ounding, the graues opening, the earth quaking, the &s;tarres falling, the Iudge preparing in &s;euere&s;t manner to take their la&s;t accounts. Accounts for them&s;elues, how they haue liued; accounts for their brethren, how they haue loued; accounts for their bo|dies formerly abu&s;ed, accounts for their &s;oules before neglected, for their inmo&s;t thoughts, for their idle words, their omi&s;&s;ions of good, commi&s;&s;ions of euill, all in &s;uch rigorous manner, that neither honour, nor riches, nor fauour, nor friend&s;hip &s;hall aduantage, ex|empt or excu&s;e them. <HI>Latere erit impo&s;&s;ibile, apparere intolerabile</HI> <NOTE N="c" PLACE="marg">An&s;elm.</NOTE>. O fearefull ca&s;e of mi&s;creant for&s;aken wights! whither &s;hould they looke? which way &s;hould they turne? Looke to the Clouds, and the Sonne of man ready to damne them; downe to the ground, and Hell mouth ready to deuoure them; looke before, and the in|fernall fiends ready to hale them; behinde, the glorious Saints, and &s;ome their deare&s;t friends, to ca&s;hiere, to for&s;ake them; turne to the left hand, their &s;innes accu&s;e them; to the right, Gods Iu&s;tice threatens them; whi|ther&s;oeuer they looke, whither&s;oeuer they turne, their lo&s;&s;e is heauen, death is their doome, and Hell their portion for euer.</P>
<P>O con&s;ider this all ye that forget God, (for 'tis need|le&s;&s;e in a &s;ubiect of &s;uch infallibility to deale again&s;t anci|ent
<PB N="9" REF="7"> Heretikes; and I hope, they are vnborne among&s;t vs, that Athei&s;tically &s;coffe and deride it,) but you that with carnall Go&s;pellers contradict it by &s;candalous li|uing; that crowne your heads with Ro&s;e-buddes, and make a Couenant with hell, and with death, and with iudgement; that with the old <HI>Italians</HI> ring your Bels to auoyd the noy&s;e of Thunder, and expell the remem|brance of the la&s;t with the vanities of your owne day; you, I &s;ay, &s;hould con&s;ider (had you loue to your owne &s;oules) how the day is approaching, when accounts mu&s;t be giuen for all. Peraduenture it comes before your decea&s;e; or haply Mortality fir&s;t arre&s;ts you, all will be one; no auoydance by death; <HI>Quia, qualis hinc qui&s;&abque; e|greditur, talis in iudicio prae&s;entatur</HI> <NOTE N="a" PLACE="marg"><HI>Greg. Dial. lib.</HI> 4. <HI>cap.</HI> 39.</NOTE>; Such a departure hence, &s;uch an appearance at la&s;t: &s;uch a di&s;&s;olution, &s;uch a Re&s;urrection. Wherefore thinke not to pre&s;ume with the vngracious &s;eruant <NOTE N="b" PLACE="marg">Mat. 24. 48.</NOTE>, <HI>Tardat Dominus;</HI> the Ma&s;ter i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;lacke in comming; thinke not that God will &s;light it, becau&s;e he deferres the time. The old world had a long warning, yet drownd at length; <HI>Sodom</HI> was long &s;pa|red, yet burnt at length; <HI>Ieru&s;alem</HI> long entreated, yet &s;poyled at length; and the generall Iudgement, though long delayed, yet at length it comes. The Rainebow, (&s;aith one <NOTE N="c" PLACE="marg"><HI>Di&s;ce mori. pag.</HI> 408.</NOTE>) as it hath a watry colour to &s;hew vs what hath beene pa&s;t, &s;o al&s;o a fiery to &s;ignifie what is to come. And then <HI>Vaeridentibus; Woe be them that laugh, for they &s;hall mourne</HI> <NOTE N="d" PLACE="marg">Luk. 6. 25.</NOTE>. Woe bee to them that now pre|&s;ume, they &s;hall then be quelled. For to men of any &s;en|&s;ible con&s;cience, the very name of Iudgement is by na|ture dreadfull; and if there be terror in the name, needs mu&s;t the day be exceeding terrible; if the <HI>I&s;raelites</HI> fea|red when the Law was deliuered <NOTE N="e" PLACE="marg">Exod. 20.</NOTE>, what &s;hall the vn|godly when the breach &s;hall be doomed? If <HI>Felix</HI> trem|bled when <HI>Paul</HI> foretold it <NOTE N="f" PLACE="marg">Act. 24. 25.</NOTE>, what &s;hall a world of &s;in|ners, when God reueales it?</P>
<P>O then that a word of Exhortation might preuaile a|mong&s;t <NOTE PLACE="marg">2. <HI>Exhort.</HI></NOTE> you! that you would make aduantage of this
<PB N="10" REF="8"> blacke affrighting meditation, and now in the dayes of patience bethinke your &s;elues again&s;t the day of venge|ance: for yet the weather is faire and &s;ea&s;onable, ye may frame an Arke to &s;aue you from the future deluge; yet are the Angels at the gates of <HI>Sodom;</HI> your &s;oules may be a prey to your &s;elues by e&s;caping thence; yet <HI>Ionas</HI> pro|phecies in the Streets of <HI>Niniuie;</HI> there's hope of mercy if you turne from your euill wayes: yet wi&s;edome calls vnto wandring pa&s;&s;engers, <HI>V&s;&abque; quo? Prou.</HI> 1. How long (ye &s;imple ones) will ye loue &s;implicity? What &s;hould I &s;ay more? yet the Bridegroome tarries and &s;tayes the Virgins lei&s;ure; the Prophet wooes you <NOTE N="a" PLACE="marg">Ezech. 18.</NOTE> with <HI>I&s;rael</HI> to repent and liue; the Apo&s;tle be&s;eecheth you in the name of Chri&s;t, that ye would be reconciled vnto God <NOTE N="b" PLACE="marg">2 Cor. 5. 20.</NOTE>; and la&s;tly, for enforcement of all, your owne Con&s;cien|ces, as &s;o many <HI>Ca&s;&s;andra's</HI> pre&s;age within your brea&s;ts a manife&s;tation of &s;inne and iu&s;tice. O neglect not the oportunities and meanes of grace, &s;uppre&s;&s;e not the liber|ty of that priuate remembrancer, but in time con&s;ider the things that belong to your peace, and worke out your owne &s;aluation with feare and trembling; recoun|ting with a ble&s;&s;ed Father, how, <HI>Maxima e&s;t poena pecca|ti, metum &amp; memoriam ami&s;i&s;&s;e extremi iudicij;</HI> It is the &s;o|re&s;t puni&s;hment of &s;inne in this life, to haue lo&s;t the re|membrance and feare of the la&s;t Iudgement. Many vials of Gods wrath were powred vpon <HI>Ieru&s;alem;</HI> and of ma|ny prouocations this was the maine, <HI>Non e&s;t recordata fi|nis;</HI> Shee remembred not her end <NOTE N="c" PLACE="marg">Lam. 1. 9.</NOTE>. Lo&s;&s;e of children, and mournefull widdow-hood were threatned to bee brought vpon <HI>Babylon;</HI> all for this, <HI>Ero in Saeculum Do|mina; I &s;hall be a Lady for euer</HI> <NOTE N="d" PLACE="marg">I&s;a. 47. 7.</NOTE>. And euen &s;o at the re|uelation of Iudgement, &s;hall thou&s;and thou&s;ands be pla|gued for this, that the thoughts of their la&s;t end were the la&s;t end of their thoughts. Wherefore, knowing the terror of the Lord, we dare not affect you <HI>qua&s;i Carmen mu&s;icum,</HI> as a louely &s;ong of one that hath a plea&s;ant voyce; but mu&s;t cry full loud to awaken your drou&s;ie
<PB N="11" REF="8"> &s;oules; and by tho&s;e &s;haking Powers, falling Starres, darkened Lights, con&s;uming Flames, and tho&s;e old things that then &s;hall pa&s;&s;e away, be&s;eech and exhort you to become new creatures in all holy conuer&s;ation and godline&s;&s;e. Whereas, if you bee &s;o ingratefull as to re|compence our paines with neglect, if you make our Go|&s;pell a reproach vnto vs, if nothing will plea&s;e you but peace, peace, alas! we can but prophe&s;ie, and importune you to embrace the &s;ea&s;on; nay, cannot but prophecie, and proclaime the de&s;olations and terrors which accom|pany the di&s;mall day, <HI>When the Lord &s;hall iudge.</HI></P>
<P>And this is the hand vpon the Wall.</P>
<P><MILESTONE N="2" UNIT="V&s;e."> The other, as it progno&s;ticates &s;howres of happine&s;&s;e to releeue the wearied &s;oule, and may exceedingly &s;olace <NOTE PLACE="marg">For the godly.</NOTE> the hearts of true beleeuers, (for what patience &s;hould it worke in vs? what Heroicall couragiou&s;ne&s;&s;e? what contempt of the vanities and mi&s;eries of this world? whole Clouds to that purpo&s;e will deliuer them&s;elues a|non.) So in the</P>
<P N="1">1. Place, &s;eeing the Lord hath prepared &s;uch a day <NOTE PLACE="marg">1 To prepare them&s;elues; by attending</NOTE> for vs, it cals for our Wi&s;dome to prepare our &s;elues for it; and that he grants vs a day of &s;uch a generall hearing, to prouide in the interim that our cau&s;e be good. <HI>Ante languorem adhibe medicinam; ante iudicium interroga teip|&s;um</HI> <NOTE N="a" PLACE="marg">Ecclu&s;. 18. v. 1<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, 20.</NOTE>. Looke how for preuention of &s;ickene&s;&s;e thou woulde&s;t purge thy body; &s;o, to e&s;cape the rigour of Iudgement, examine thine owne &s;oule. What &s;incerity of profe&s;&s;ion? What integrity of conuer&s;ation? What purity of Con&s;cience? all mu&s;t be look'd vnto, would we plot to haue all well.</P>
<P N="1">1. Our profe&s;&s;ion in well beleeuing, con&s;idering that <NOTE PLACE="marg">1. To their faith.</NOTE> of our Sauiour, <NOTE N="b" PLACE="marg">Ioh. 5. 24. 2. To their liues.</NOTE> <HI>He that heareth my Word, and beleeueth in him that &s;ent me, &s;hall not come into condemnation.</HI></P>
<P N="2">2. Our conuer&s;ation in well-doing, according to that of the P&s;almi&s;t, <NOTE N="c" PLACE="marg">P&s;al. 37. 38.</NOTE> <HI>Keepe innocency, and take heed vnto the thing that is right, for that &s;hall bring a man peace at the last,</HI> <GAP DESC="foreign">, (by the Te&s;timony of the Iudge)
<PB N="12" REF="9"> <HI>Ble&s;&s;ed is that &s;eruant, whom his Lord, when he commeth, &s;hall finde &s;o doing</HI> <NOTE N="a" PLACE="marg">Mat. 24. 46. 3. To their Con&s;ciences.</NOTE>.</P>
<P N="3">3. Our Con&s;cience in well-a&s;&s;uring, appo&s;ing it with <HI>Iorams</HI> que&s;tion, Is it peace, <HI>Iehu?</HI> <NOTE N="b" PLACE="marg">2 Kings 9. 22</NOTE> Peace, O my &s;oule? and peace that embraceth righteou&s;ne&s;&s;e? Angels of the Churches, are you con&s;cious of fidelity in mannaging the Mini&s;tery of reconciliation? Magi&s;trates, haue you la|boured to &s;nape the growth of &s;inne? Officers&punc; are you cleare from the piercing clamour of corruption? Law|yers, haue you applyed your &s;elues to the thing that is lawfull and right? Trades-men, haue your minds beene &s;et vpon righteou&s;ne&s;&s;e, to the approuing of your wayes to God? Men and brethren of all degrees, there's a time approaching, when all the world for a good con&s;cience: that if our hearts in the meane can acquit vs, <GAP DESC="foreign"> (with the Apo&s;tle) we haue confidence towards God <NOTE N="c" PLACE="marg">1 Ioh. 3.</NOTE>, and may a&s;&s;ure our hearts before him. But</P>
<P N="2">2. Since the day is indefinite, and comes we know not when, <HI>Incertum tempus &s;emper paratum vult animum.</HI> An <NOTE PLACE="marg">2 To watch and pray continu|ally.</NOTE> vncertaine time requires a minde prepared at all times. Wherfore as a godly Father in whateuer he did, thought he heard the &s;ound of the la&s;t Trumpet <NOTE N="d" PLACE="marg">Ierome.</NOTE>: So to vrge his carefulne&s;&s;e in the coun&s;ell of another, <HI>Nobis certam &s;olli|citudinem imponat incerta Conditio</HI> <NOTE N="e" PLACE="marg">Eu&s;. Emi&s;&s;.</NOTE>. Becau&s;e wee are vn|certaine of the la&s;t day, let it make vs watchfull euery day. Fir&s;t, in religious meditation, that it come not vn|looked for; and then in feruent prayer, that it come not vnwelcome. Neuer would our liues be &s;o culpable of Iudgement, were our thoughts but inured to remember it; and neuer would the time be &s;o dreadfull to remem|ber, could we pray with beleeuing hearts, <HI>In the houre of death, and in the day of Iudgement, Good Lord deli|uer vs.</HI></P>
<P>Once then to conclude this poynt; As we heartily ten|der the gayning of this great day, looke into our Faith, that we be found in the Lord Ie&s;us; looke into our liues, that we walke as becommeth Chri&s;tians; looke into our
<PB N="13" REF="9"> Con&s;ciences, that wee make them our friends before|hand: Watch and pray continually, that we may be a|ble to &s;tand in the day of triall. O remember how wee liue in the la&s;t and wor&s;t times, and know not how neare we draw to the la&s;t and &s;tricte&s;t Iudgement; and though God &s;hould procra&s;tinate and &s;lacken his la&s;t comming, yet <HI>Tibi prop&egrave; e&s;t vt eas hinc:</HI> The Decree is irreuer&s;ible, that &s;ooner or later we mu&s;t all away to our long home. Take heed therefore, le&s;t at any time our hearts bee op|pre&s;&s;ed with &s;urfetting and drunkenne&s;&s;e, and cares of this life <NOTE N="a" PLACE="marg">Luk. 21. 34.</NOTE>. Let vs walke hone&s;tly as in the open day, with circum&s;pection as in the la&s;t age: and herein let vs ex|erci&s;e our &s;elues to haue alwayes a cleare con&s;cience to|wards God, and towards men <NOTE N="b" PLACE="marg">Act. 24. 16.</NOTE>. That &s;o when the Trumpe &s;hall awaken vs with a Summons to the la&s;t A&s;&s;i&s;es, we may appeare with boldne&s;&s;e for our plenary Iu&s;tification, <HI>In die c&ugrave;m iudicabit Deus. In the day when God &s;hall iudge.</HI></P>
<P>And let this &s;uffice to haue beene &s;poken of the fir&s;t point, to wit, <HI>The day of the la&s;t iudgement.</HI></P>
<P><MILESTONE UNIT="Doct."> The certainty thus concluded, it will bee ea&s;ie to de|termine <HI>Who &s;hall iudge,</HI> For to whom can the Iudgement e&s;&s;entially appertain, &s;aue to him who alone is e&s;&s;entially iu&s;t? To whom can it belong to iudge the world, &s;aue to him who in the beginning made the world? And that can be none but God (you will &s;ay) which mu&s;t draw vs along to re&s;olue with the Text; <HI>Iudicabit Deus, God &s;hall iudge.</HI></P>
<P>Where it matters not whether we vnder&s;tand the Fa|ther, or indifferently a&s;&s;igne it to the whole Trinity; &s;ee|ing <HI>Opera Trinitatis ad extra;</HI> Such workes as pitch vp|on the creature, admit not of diui&s;ion in the per&s;ons of the Deity. Their acts are the &s;ame for matter of &s;ub|&s;tance <NOTE N="c" PLACE="marg">Ioh. 5. 19.</NOTE>, though different in manner of admini&s;tration; another way, but the &s;ame worke. So Creation at fir&s;t, and Iudgement at la&s;t, are ioyntly a&s;cribed to the &s;acred three in one, and to God in all.</P>
<PB N="14" REF="10">
<P> Indeed we haue it not in termes irre&s;pectiue, <GAP DESC="foreign">, <HI>[God]</HI> without further addition, but <HI>God &s;hall iudge by Ie|&s;us Chri&s;t;</HI> and therefore vpon a &s;econd examine it may &s;eeme to be per&s;onall rather than e&s;&s;entiall: The Father by his Sonne, not the whole Trinity. Well, but if the iudgement belongs to them, we cannot exclude the per|&s;on proceeding from both; there's an <HI>Ordine qui&s;que &s;uo,</HI> euery one in his owne order. No di&s;&s;olution of con&s;ent, for by vnity of e&s;&s;ence the three are one <NOTE N="a" PLACE="marg">1 Ioh. 5. 7.</NOTE>: no inequality of degrees, for in dignity of per&s;ons the &s;ame are equal <NOTE N="b" PLACE="marg">Symb Ath.</NOTE>. This is enough; the Father iudgeth by the Sonne in the vertue and power of the holy Gho&s;t.</P>
<P>Thus then God &s;hall iudge; and hee that &s;hall doe it at la&s;t, &s;its not in the meane time as an idle Spectator. He iudgeth now in particular cau&s;es, then vniuer&s;ally all in all. Now &s;ucce&s;&s;iuely, one by one, then conioynedly all together: now remi&s;&s;ely with a temper of mercy, then &s;euerely in the rigor of iu&s;tice: now he begins it in &s;epa|rated &s;oules, to accompli&s;h it then in reunited bodies. In a word, now he deales among&s;t vs (as we make vp a po|litike body) by Kings, and Potentates, and inferiour Ma|gi&s;trates, and yet onely in palpable conuictions, cheifly in the ca&s;e of notorious crimes, and at &s;harpe&s;t by infliction of temporary puni&s;hments: But alas! the&s;e authorized Iudges, the&s;e gods that mu&s;t thus dye like men <NOTE N="c" PLACE="marg">P&s;al. 82. 6, 7.</NOTE>, as the be&s;t may be deceiued through humane frail|ty, &s;o the mo&s;t may be peruerted by priuate ends; and of men in &s;ubordinate places, &s;ome may bee &s;educed with bribery, others tran&s;ported with partiality: few &s;eene to be zealous in the Lords cau&s;e; to regard the &s;upplica|tions of the poore, the cries of the fatherle&s;&s;e and wid|dow, the grieuances and plaints of the Leuite; laudable enactions: but the mi&s;ery is, <HI>Athenien&s;es &s;ciunt quae recta &s;unt, &s;ed facere nolunt&punc;</HI> lamentable executions; Idolatry, Bla&s;phemy, Profanation, Oppre&s;&s;ion, Whoring, Swea|ring, Drinking, Reuelling: Small reformation; nothing abated.</P>
<PB N="15" REF="10">
<P> But Lord! Are not thine eyes vpon the truth? <NOTE N="d" PLACE="marg">Ier. 5. 3.</NOTE> and &s;hal not the Supreme di&s;po&s;er of all things vi&s;it for the&s;e? Que&s;tionle&s;&s;e, for in the words of the Poet, <GAP DESC="foreign">; yea, <GAP DESC="foreign">. The righteous God hath an aueng|ing eye, though he hold his hands for a &s;ea&s;on. <HI>Noui ope|ra tua,</HI> I know thy workes, <HI>Reuel.</HI> 3. 1. and he knowes his time too (would we leaue it to his wi&s;edome) for a finall aboli&s;hment of the&s;e &s;infull deeds and dayes of &s;in together, when as one impatient of any longer delay, he will come downe him&s;elfe to vndertake and auenge his quarrell, to confound the iu&s;tifying <NOTE N="a" PLACE="marg">Ezec. 16. 52</NOTE> &s;i&s;ters of <HI>So|dome</HI> and <HI>Gomorrah,</HI> to purge this <HI>Augaeum &s;taebulum,</HI> this receptacle of noy&s;ome &s;innes, and to make vp the mea&s;ure of his iu&s;tice begun, by taking the matter into his owne hands. And then come neere ye Nations, and a&s;&s;emble all ye people, keepe &s;ilence ye Inhabitants and Tribes of the earth; for the Ancient of dayes hath re|membred at length to decide the old controuer&s;ie: his &s;pirit is weary of any further &s;triuing <NOTE N="b" PLACE="marg">Gem 6. 3.</NOTE>, and contending by &s;ubordinate powers: he will no longer deferre it in expectation of amendment, or leaue it to the heads of the people, but will end it in a moment, with his owne immediate &s;entence, <HI>Iudicabit Deus,</HI> God &s;hall judge.</P>
<P>And therefore for a</P>
<P N="1"><MILESTONE N="1" UNIT="V&s;e"> 1. <HI>V&s;e.</HI> O heare it, and feare it, ye that walke &s;o vn|worthy of God, that wil not apprehend him as a iu&s;t re|warder of &s;inners, but remain in&s;en&s;ible either of &s;in com|mitted, <NOTE PLACE="marg">For terrour to the wicked.</NOTE> or grace conte~ned, or iudgeme~t threatned. Think not the riches of Gods lenity to be arguments &amp; &s;ignes of your innocency; co~clude not vpon e&s;capes in humane con|&s;i&s;tories, an impunity to your &s;oules for euer: but know, that Diuine forbearance hath a time to be inexorable for any longer patience, and a milde indulgent Father to a&s;|&s;ume the robes of an au&s;tere Iudge. And how pre&s;ume&s;t thou to be able to &s;tand before &s;uch a pre&s;ence, no le&s;&s;e
<PB N="16" REF="11"> then the Lord of Ho&s;ts? who&s;e glorious maie&s;ty is in|acce&s;&s;ible <NOTE N="c" PLACE="marg">1 Tim. 6. 16.</NOTE>, might irre&s;i&s;tible <NOTE N="d" PLACE="marg">Acts 9. 5.</NOTE>, iu&s;tice intaxable <NOTE N="e" PLACE="marg">Ier. 12. 1.</NOTE>, an|ger intollerable <NOTE N="f" PLACE="marg">P&s;a. 2. 12.</NOTE>, and his all-di&s;cerning eyes vn&s;uffera|ble of the lea&s;t vncleanne&s;&s;e <NOTE N="g" PLACE="marg">Hab. 1. 13.</NOTE>, before whom the very Angels tremble <NOTE N="h" PLACE="marg">2 E&s;d. 8. 21.</NOTE>, as con&s;cious of their owne impuri|ty <NOTE N="i" PLACE="marg">Compara|tiue, <HI>vid.</HI> Iob 4 18.</NOTE>: at who&s;e dreadfull di&s;playes of iudgement both Saints and Angels &s;hall be moued in a manner, and &s;eeme to be &s;tricken with amazement. And if the Iudges &s;e|lected Fauorites are in likelihood to feare (the iudge|ment of &s;ome of the Ancients <NOTE N="k" PLACE="marg"><HI>Chry&s;. &s;uper illud,</HI> Mat. 24. 29. <HI>vid. Thom. Suppl.</HI> 3. <HI>partis Qu.</HI> 73. <HI>art.</HI> 3.</NOTE>) if they (I &s;ay) &s;hall feare, who notwith&s;tanding are out of perill; if the pil|lers of heauen &s;hall &s;hake with a&s;toni&s;hment at the ter|rible de&s;cent of the Almighty, what then &s;hall become of a world of enemies and vtter de&s;pairing Ca&s;t-awayes? if it &s;hall thus fare with the greene tree <NOTE N="a" PLACE="marg">Luk. 23. 31.</NOTE>, <HI>quid fiet in a|rido:</HI> what &s;hall be done in the dry? if the righteous &s;carcely be &s;aued, <HI>vbi impius?</HI> <NOTE N="b" PLACE="marg">1 Pet. 4. 18.</NOTE> where &s;hall the vngodly and the &s;inner appeare? e&s;pecially when laid again&s;t by &s;o many Accu&s;ers, conuicted by &s;uch a multitude of con|&s;piring witne&s;&s;es. O man, thinke with thy &s;elfe (if thou can&s;t for hardne&s;&s;e of heart) what a wonderfull perplexi|ty &s;hall come vpon thee on that day! when, be&s;ides the obiections of an omni&s;cious Iudge, the Diuell <NOTE N="c" PLACE="marg">Prae&s;to erit aduer&s;arius Diabolus. Augu&s;t.</NOTE> (that old Promoter) &s;hall lay to thy charge: thy brethren, whom euer thou ha&s;t hurt or wronged, &s;hall declare again&s;t thee: the creatures voluptuou&s;ly and wa&s;tefully abu&s;ed, &s;hall ca&s;t it vpon thee <NOTE N="d" PLACE="marg">Iam 5, 3, 4, 5</NOTE>: and la&s;tly, after all the re&s;t, thine owne Con&s;cience (as a thou&s;and witne&s;&s;es) &s;hall enforce thee to become thine owne accu&s;er, and to ap|prehend in the bitterne&s;&s;e of thy &s;oule, how <HI>Deus &amp; diet vltienum conuenerunt;</HI> The day of vengeance which thou neuer remembred&s;t, and the God of vengeance, whom thou neuer feared&s;t, are come together vpon thee. O fearefull di&s;tractions and tortures of Con&s;cience! The&s;e be de&s;perate ca&s;es, and lamentable &s;treights: no place for repentance, no hope of relea&s;e, when the Lord chiefe Iu&s;tice of the world &s;hall haue pa&s;&s;ed his &s;entence. For
<PB N="17" REF="11"> (as <HI>Eli</HI> to his vngracious &s;onnes <NOTE N="e" PLACE="marg">1 Sam. 2. 2<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE>) <HI>If one man &s;inne again&s;t another, the Iudge &s;hall iudge him; but if a man &s;inne again&s;t the Lord, who &s;hall entreat for him?</HI> Man may be per&s;waded by interce&s;&s;ion of friends, and ea&s;ily drawne with re&s;pect vnto per&s;ons, be corrupted with rewards, and emblin|ded through affection: <HI>Hic Iudex nec grati&acirc; praeuenitur, nec mi&s;ericordi&acirc; flectitur, nec pecunt&acirc; corrumpitur, &amp;c</HI> <NOTE N="f" PLACE="marg">Augu&s;t.</NOTE>. No &s;uch matter in the Court of this righteous Iudge, the tran&s;cendency of who&s;e wayes aboue mans is infinitely greater then the altitude of the highe&s;t heauens aboue the lowe&s;t parts of the earth.</P>
<P>O thinke of this all ye that make &s;o little con&s;cience of &s;inne; apply it as a corro&s;iue to your wounded corrup|ted &s;oules; peraduenture it may cau&s;e you to flye from the wrath to come: to con&s;ider, that when mans impie|ty hath aduanced it &s;elfe to the highe&s;t: when the iniqui|ty of the <HI>Amorites</HI> is come to the full, the world &s;hall end, and God to reueale his iu&s;tice, &s;hall exalt him&s;elfe in his owne &s;trength. Or if thou be &s;worne again&s;t re|formation, well, Reioyce (O Man) in the iniquity of thy dayes, delight in the &s;weetne&s;&s;e of &s;tollen waters <NOTE N="a" PLACE="marg">Prou. 9. 17.</NOTE>, make thy boa&s;ts of the plea&s;antne&s;&s;e of the bread of deceit, <HI>but know, that for all the&s;e things God &s;hall bring thee to iudge|ment</HI> <NOTE N="b" PLACE="marg">Eccle&s;. 11. 9.</NOTE>. Man may be deluded with appearances, and guld with &s;hadowes: but <HI>Gal.</HI> 6. 7. <HI>non illuditur Deus;</HI> God is not mocked; there's not di&s;&s;embling before him. He that hitherto hath pa&s;&s;ed by thy &s;innes in &s;ilence, and but laid the axe to the root of the tree; that as yet hath beene taken vp in whetting his Sword, in bending his Bow, and preparing his Arrowes, &s;hall hew vp by the roots, and &s;trike to the quicke, and pierce thy very &s;oule with the doome of damnation; <HI>Iudicabit Deus, God &s;hall iudge.</HI></P>
<P><MILESTONE N="2" UNIT="V&s;e"> The further meditation whereof &s;hould affect with a <NOTE PLACE="marg">For godly fe<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">re in the be&s;t.</NOTE> religious feare euen the choyce&s;t and deare&s;t of Gods children; as</P>
<P N="1">1. With a feare of Humility in regard of their dam|nable <NOTE PLACE="marg">1 Of Humility.</NOTE>
<PB N="18" REF="12"> de&s;eruings, men&s;truous righteou&s;ne&s;&s;e, their dro&s;|&s;ie perfections; where if God &s;hould make inqui&s;ition, <HI>Nihil inueniret ni&s;i quod damnaret.</HI> He &s;hould finde in vs nothing but matter of condemnation. Yea, the holie&s;t Chri&s;tian, vpon termes of his owne vprightne&s;&s;e, were not able to an&s;wer him one of a thou&s;and. <HI>Iob,</HI> though neuer &s;o highly approued by the Te&s;timony of God <NOTE N="c" PLACE="marg">Iob 1. 8. &amp;</NOTE> him&s;elfe, yet would he not an&s;wer his Iudge <NOTE N="d" PLACE="marg">Cap. 40. 4, 5.</NOTE>, nor lift vp his head in his owne cau&s;e. <HI>Paul,</HI> though neuer &s;o cleare and vnblameable as concerning the di&s;charge of his Apo&s;tle&s;hip <NOTE N="e" PLACE="marg">1 Cor. 4. 4.</NOTE>, yet would he not iu&s;tifie him&s;elfe, nor thru&s;t into the Lords harne&s;t. Alas (beloued) we are but &s;hrubs in compari&s;on of tho&s;e tall Cedars. High time for vs to abhorre our &s;elues in the du&s;t, when <HI>Iobs</HI> and <HI>Pauls</HI> can couer their faces; to di&s;clayme our owne pretended integrities, and by way of &s;upplication to the Iudge, implore protection vnder the &s;hadow of his wings, till the &s;torme of his indignation be ouerpa&s;t. <HI>Enter not into iudgement with thy &s;eruant, O Lord</HI> <NOTE N="f" PLACE="marg">P&s;al. 143. 2.</NOTE>, <HI>for in thy &s;ight &s;hall no man liuing be iu&s;tified. Vae etiam laudabili vitae hominum</HI> <NOTE N="g" PLACE="marg"><HI>Aug. Confe&s;&s;. lib.</HI> 6. <HI>cap.</HI> 13.</NOTE>. It were woe with the mo&s;t commen|dable life of man, if thou &s;houlde&s;t examine it without mercy.</P>
<P N="2">2. It &s;hould affect vs with a feare of &s;edulity and care|fulne&s;&s;e to ab&s;taine ftom &s;inne, to euidence the truth of <NOTE PLACE="marg">2 Of &s;edulity.</NOTE> our profe&s;&s;ion in all &s;obriety and godly demeanour. For when the Ma&s;ter is knowne to be &s;trait in exacting <NOTE N="h" PLACE="marg">Mat. 25. 26, 27.</NOTE>, i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> is not for the Seruant to bee carele&s;&s;e in mannaging: and God to be &s;o &s;trict in examining, 'tis not for a Chri|&s;tian to be di&s;&s;olute in liuing. Wee &s;ee, when a man is to an&s;wer at the barre, how &s;trangely, many times, he is &s;urprized with agui&s;h pa&s;&s;ions, what &s;lipping of eyes, beating of pul&s;es, panting of heart, houering of thoughts, for feare of the lea&s;t mi&s;carriage before the Iudges of this world, tho&s;e little globes of earth (as one cals them) and pictures of liuing clay? Well, <HI>Si tantum pertime&s;cis iudicium pulueris</HI> <NOTE N="a" PLACE="marg">Greg.</NOTE>, <HI>qu&acirc; formidine praeuidendum</HI>
<PB N="19" REF="12"> <HI>est iudicium Maie&s;tatis?</HI> He is the Iudge of Iudges that in the end mu&s;t try and take notice of our doings: and a feareful thing to fall into the hands of the liuing God <NOTE N="b" PLACE="marg">Heb. 10. 31.</NOTE>. How then can it be but that the thoughts of &s;uch a pow|erfull Maie&s;ty &s;hould ca&s;t vs along vpon our faces? <HI>Quid faciam cum &s;urrexerit ad iudicandum Deus</HI> <NOTE N="c" PLACE="marg">Iob 31. 14.</NOTE>? What &s;hall I doe when God ri&s;eth vp, and when hee vi&s;iteth, what &s;hall I an&s;wer him? O let it arme vs again&s;t the fiery darts of Satan, and &s;erue to &s;care vs from the vn|fruitfull workes of darkene&s;&s;e; let vs not wound our &s;oules by con&s;enting to lying vanities; let vs not feare Con&s;ciences by conniuing at knowne corruptions; let vs not ble&s;&s;e our &s;elues in the addition of drunken|ne&s;&s;e to thir&s;t, of &s;inne to &s;inne; but ab&s;taine from all en&s;naring &s;en&s;ualities, and fight again&s;t all rebellious imaginations, and labour to &s;lay them with this two|edged Sword; as a iudgement at hand, &s;o a God to re|ueale it: <HI>Iudicabit Deus: God &s;hall iudge.</HI></P>
<P><MILESTONE N="3" UNIT="&V;&s;e."> In the third place: Are we once to be iudged by a God to whom vengeance belongeth? let it &s;erue to per&s;wade <NOTE PLACE="marg">For a timely preuention.</NOTE> vs for a timely preuention to bee &s;trict and &s;euere in our owne trials. <HI>Quantum potes, teip&s;um coargue, inquire in te.</HI> (A diuine peece of coun&s;ell from a meere Morali&s;t <NOTE N="d" PLACE="marg">Senec.</NOTE>.) As farre as thou art able, attache thy &s;elfe, &s;earch into thy &s;elfe (&s;aith he) and at once &s;u&s;taine the per&s;on of an Accu&s;er, a &s;euere Iudge, a remor&s;efull Supplicant. To borrow the&s;e a while;</P>
<P N="1">1. Be thine owne Accu&s;er in the free confe&s;&s;ion of thy &s;innes. <HI>Peccaui pater</HI> (as the prodigall childe) <HI>Father, I</HI> <NOTE PLACE="marg">1 By an humble confe&s;&s;ion of our &s;innes.</NOTE> <HI>haue &s;inned again&s;t heauen and again&s;t thee.</HI> For it fares not in the Court of heauen, as it doth in our earthly Tribu|nals. With men a free confe&s;&s;ion makes way for a con|demnation; but with God, the more a &s;inner endeares his offence, the more hee extenuats the anger of his Iudge. Sinne cannot but call for iu&s;tice, as it is an offence again&s;t God; yet when once 'tis a wound to the &s;oule, it moueth him to mercy and clemency. Wherefore as
<PB N="20" REF="13"> <HI>Dauid</HI> hauing but re&s;olued to confe&s;&s;e his &s;innes <NOTE N="e" PLACE="marg">P&s;al. 32 6.</NOTE>, was acco&s;ted eft&s;oone with an ab&s;olution: So, <HI>Tu agno&s;ce, &amp; Dominus igno&s;cet</HI> <NOTE N="a" PLACE="marg">Augu&s;t.</NOTE>: Be thou vnfeyned in Confe&s;&s;ing, and God will be faithfull in forgiuing <NOTE N="b" PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">oh 1. 9.</NOTE>. Onely let <HI>Confe&s;&s;io peccati,</HI> be <HI>profe&s;&s;io de&s;inendi</HI> <NOTE N="c" PLACE="marg">Hila<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">.</NOTE>: The acknowledgement of thy &s;inne, an obligation to leaue it; and then thou may&s;t build vpon it, <HI>Hee that confe&s;&s;eth and for&s;aketh, &s;hall haue mercy.</HI> <NOTE PLACE="marg"><HI>d</HI> Prou 28. 13.</NOTE></P>
<P>Be thine owne Iudge, and that in the &s;tricte&s;t cen&s;ure <NOTE PLACE="marg">2 By a &s;euere condemnati|on of our &s;e ues.</NOTE> and &s;euere&s;t condemnation of thy &s;elfe; con&s;idering that of the Apo&s;tle, <HI>If we would iudge our &s;elues, we &s;hould not be iudged</HI> <NOTE N="e" PLACE="marg">1 Cor. 11. 31</NOTE>: for there mu&s;t needs be a Iudgement one way or other. Nothing &s;hall goe &s;cot-free that hath beene done again&s;t Gods Law. All our enormous acts, <HI>Aut ho|mine puniente, aut Deo iudicante plectentur,</HI> mu&s;t either be puni&s;hed by our owne cen&s;ure, or by the &s;entence of God: And therefore to preuent the latter, <GAP DESC="foreign"> (&s;aith Saint <HI>Chry&s;o&s;tome</HI> <NOTE N="f" PLACE="marg"><HI>Expo&s;. in p&s;.</HI> 4. 4.</NOTE>,) Erect a Tribunall for thine owne Con&s;cience; and when that hath accu&s;ed to the full, pa&s;&s;e &s;entence vpon thy &s;elfe with the returning vnthrift, <NOTE N="g" PLACE="marg">Luk. 15. 21.</NOTE> <HI>I am no more worthy to be called thy &s;onne. Tibi Domine iu&s;titia</HI> <NOTE N="h" PLACE="marg">Dan. 9. 7.</NOTE>, <HI>&amp;c. To thee, O Lord, belongeth righteou&s;|ne&s;&s;e, but vnto vs confu&s;ion of face.</HI></P>
<P N="3">3. And la&s;tly, after &s;entence giuen, be an earne&s;t &s;up|plicant vnto God for pardon, in the teares and &s;obs of <NOTE PLACE="marg">3 By &s;upplicati|on to God for pardon. P&s;al. 51. 1.</NOTE> the P&s;almi&s;t, <HI>Haue mercy vpon me, O God, after thy great goodne&s;&s;e, according to the multitude of thy mercies doe away mine offences</HI> ^i. For (as <HI>Chry&s;o&s;tome</HI> &s;weetly notes) <HI>Vbi mi|&s;ericordia flagitatur, interrogatio ce&s;&s;at</HI> <NOTE N="k" PLACE="marg"><HI>Hom.</HI> 2. <HI>in p&s;.</HI> <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">0.</NOTE>, <HI>&amp;c.</HI> Where mercy is intreated, accounts are an&s;wered; where mercy is de|&s;ired, euen Iudgement it &s;elfe relenteth. Indeed it might &s;eeme a very de&s;perate cour&s;e, to make our addre&s;&s;e vn|to the Iudge, were it not in a time of grace, in a day of &s;aluation: This it is that puts life into the penitent &s;oule, to wit, <HI>That God is in Chri&s;t, reconciling the world vnto him&s;elfe</HI> <NOTE N="l" PLACE="marg">2 Cor. 5. 19.</NOTE>: <HI>And if any man &s;inne, we haue an Aduoeate with the Father, Ie&s;us Christ the Righteous</HI> <NOTE N="m" PLACE="marg">1 Ioh. 2. 1.</NOTE>. And therefore as
<PB N="21" REF="13"> <HI>Themi&s;tocles,</HI> hauing offended King <HI>Philip,</HI> caught vp in his armes his young &s;onne <HI>Alexander,</HI> and craued for the Princes &s;ake what he could not obtaine for his owne: So albeit thou ha&s;t highly prouoked and incen&s;ed the Iudge again&s;t thee, yet if by the hand of Faith thou apprehend and interpo&s;e the Lord Ie&s;us, <HI>Hic e&s;t filius meus dilectus</HI> <NOTE N="n" PLACE="marg">Mat. 3. 17.</NOTE> He is the Fathers beloued &s;onne, in whom he hath decla|red him&s;elfe to be well plea&s;ed. Thus then, let vs bee mindful of the&s;e important directions, and practi&s;e them to the furtherance of our reckoning with God: &s;traitly accu&s;e, &s;euerely condemne, and humbly implore forgiue|ne&s;&s;e, that we may finde the Lord propitious in the day when hee takes vp his Throne to auenge him&s;elfe vpon all vnrighteou&s;ne&s;&s;e.</P>
<P><MILESTONE N="4" UNIT="V&s;e"> La&s;tly (to end this poynt) <HI>Iudicabit Deus;</HI> Is it &s;o that God &s;hall iudge? Here is abundance of con&s;olation to re|leeue <NOTE PLACE="marg">For our ma|nifold con&s;o|lation.</NOTE> vs in our deiections, and a &s;weet encouragement in all our di&s;tre&s;&s;es to beare them with godly patience: For,</P>
<P N="1">1. Doth the world condemne thee for thy zeale in <NOTE PLACE="marg">1 In the ca&s;e of holine&s;&s;e re|uiled.</NOTE> the &s;eruice of God? reproachfully &s;corne thee for thy care to maintaine good workes? not blu&s;h to traduce thee with imputations of preci&s;ene&s;&s;e, conceited &s;ingu|larity, phari&s;aicall hypocri&s;ie? O, but if thy con&s;cience condemne thee not all this while, if that be rectified by the &s;acred word of God; if thou ayme at his glory in pur&s;uing thine owne &s;aluation, and &s;ide not with the di|&s;turbers of the Church: Goe on, (good Chri&s;tian) in the practice of Piety, di&s;courage not thy &s;elfe in thy lauda|ble endeauours, but recount with comfort that the Lord is thy Judge <NOTE N="a" PLACE="marg">1 Cor. 4. 4.</NOTE>, with a <HI>Scio cui crediderim: I know on whom I haue beleeued</HI> <NOTE N="b" PLACE="marg">2 Tim 1. 12.</NOTE>. And,</P>
<P N="2">2. Art thou wrongfully adiudged in the erroneous <NOTE PLACE="marg">2 In the ca&s;e of iu&s;tice refu|&s;ed.</NOTE> Courts of men? are truth and righteou&s;ne&s;&s;e gone a&s;ide from their proper places? is equity neglected, and po|uerty ouer lay'd? well, haue patience a while, cheare vp thy fainting &s;pirits; there is a God that beholdeth
<PB N="22" REF="14"> the innocency of thy cau&s;e, vnto whom thou ha&s;t liber|ty <NOTE PLACE="marg">c Ad Tribunal aeternum iu&s;ti Judicis prouo|catio &s;alua e&s;t. Penar.</NOTE> to make thy la&s;t appeale. <HI>Plead thou my cau&s;e, O Lord, with them that &s;triue with me, and fight again&s;t them that fight again&s;t me</HI> <NOTE N="d" PLACE="marg">P&s;a. 35. 1.</NOTE>. Or,</P>
<P N="3">3. Art thou otherwi&s;e iniuried by the hands of ma|licious men? and doth a penurious e&s;tate di&s;able thee to &s;ue for amends? Doth a <HI>Nimrod</HI> oppre&s;&s;e thee? a <HI>Laban</HI> <NOTE PLACE="marg">3. In the ca&s;e of innocency oppre&s;&s;ed.</NOTE> defraud thee? a couetous Land-lord gripe thee? well yet, take not the matter into thine owne hands, by at|tempting vnlawfull cour&s;es; pre&s;ume not to be Iudge in thine owne cau&s;e, for default of a pre&s;ent redre&s;&s;e; but often remember what the Apo&s;tle taught his <HI>The&s;&s;aloni|ans,</HI> <NOTE N="e" PLACE="marg">2 The&s;. 1. 6.</NOTE> <HI>It is a righteous thing with God to recompence tribulati|on vnto them that trouble you.</HI></P>
<P>La&s;tly, and is thy &s;pirit wounded with repining ad|miration, <NOTE PLACE="marg">4. In the ca&s;e of impiety ad|uanced.</NOTE> at the flouri&s;hing e&s;tate of the wicked? to con|&s;ider how thine enemies pro&s;per, and are mighty, and many in number; whereas commonly the righteous are humbled with &s;orrowes, and fed with the bread of teares? well, but <HI>ne accendaris;</HI> fret not thy &s;elfe becau&s;e of the vngodly <NOTE N="a" PLACE="marg">P&s;a. 37. 1.</NOTE>: call not into que&s;tion the di&s;pen&s;ati|ons of the Almighty; but as <HI>Abraham</HI> in another ca&s;e, <HI>Shall not the Iudge of all the earth doe right</HI> <NOTE N="b" PLACE="marg">Gen 18. 25.</NOTE>? Goe but into the Sanctuary of God <NOTE N="c" PLACE="marg">P&s;. 73. 16, 18.</NOTE> with dependance vpon the truth of his Word, and cau&s;e of emulation &s;hall ea&s;ily vani&s;h a|way. Tarry but the Lords lei&s;ure, and he comes full &s;ud|denly to reconcile and cleare the difference: <HI>Iudicabit Deus, God &s;hall iudge.</HI></P>
<P>Thus (good brethren) of what nature &s;oeuer our trou|bles and grieuances are; whether holine&s;&s;e reuiled, or iu&s;tice refu&s;ed, or innocency oppre&s;&s;ed, or impiety ad|uanced, yet in con&s;ideration of a God for our Iudge, <HI>Let vs runne with patience the race that is &s;et before vs. Behold</HI> (&s;aith S. <HI>Iames</HI> <NOTE N="d" PLACE="marg">Iam. 5. 7, 8.</NOTE>) <HI>the husbandman waiteth for the precious fruit of the earth, and hath long patience for it vntill hee re|ceiue the former and the latter raine.</HI> Be ye al&s;o patient, &s;ta|bli&s;h your hearts, for the comming of the Lord draweth
<PB N="23" REF="14"> nigh. With, which words of comfort</P>
<P>I clo&s;e vp the &s;econd Point, the <HI>Quis iudicabit? God &s;hall iudge.</HI></P>
<P><MILESTONE UNIT="Doct."> The next are the parties to be iudged <HI>[Men]</HI> and that not by exclu&s;ion; onely men (for the Angels <NOTE N="e" PLACE="marg"><HI>Tho.</HI> 3. <HI>p. qu.</HI> 59. <HI>art.</HI> 6.</NOTE> &s;hall be iudged, e&s;pecially they that fell <NOTE N="f" PLACE="marg">Iude 6.</NOTE>; inanimate creatures al&s;o <NOTE N="g" PLACE="marg">2 Pet. 3. 7.</NOTE>, <HI>&s;uo modo,</HI> according to their manner;) but by vni|uer&s;all inclu&s;ion, <HI>all men;</HI> of all Nations, Ages, E&s;tates, Qualifications, Periods: Nations, be they neuer &s;o different in their manners and behauiours, in their Idi|omes and Languages, in their Rites and Ceremonies, in their Lawes and Cu&s;tomes, <HI>Omnes congregabuntur,</HI> They &s;hall all be gathered before Chri&s;t <NOTE N="h" PLACE="marg">Mat. 25. 32.</NOTE>. Ages, from the worlds <HI>Gene&s;is</HI> to the <HI>Exodus</HI> and di&s;&s;olution; from the fir&s;t man <HI>Adam,</HI> to the la&s;t of his line; male and female, yong and old, all mu&s;t be cited: E&s;tates, from the talle&s;t Cedar, to the lowe&s;t &s;hrub; from the mightie&s;t Mo|narch, to the poore&s;t begger: high and low, noble and ba&s;e, <HI>in hoc pares,</HI> all mu&s;t be conuented. Qualifications from the profounde&s;t <HI>Gamaliel</HI> to the &s;illie&s;t <HI>Ignaro;</HI> from the &s;ounde&s;t Chri&s;tian to the &s;onne of perdition: Sheepe and Goates, good and bad, all mu&s;t be iudged: Periods, whether aliue to be changed, or dead to be reuiued <NOTE N="a" PLACE="marg">1 Cor. 15. 51, 52.</NOTE>: how euer they haue pa&s;&s;ed through &s;euerall tran&s;muta|tions, all mu&s;t be pre&s;ented vpon this publike &s;tage: 2 <HI>Tim.</HI> 4. 1. <HI>The Lord &s;hall iudge the quicke and the dyed at his appearing, and his Kingdome.</HI></P>
<P><MILESTONE UNIT="Rea&s;."> For in &s;ome re&s;pect or other, we are all &s;tewards in the Lords hu&s;hold, all labourers in the Lords Vineyard, all husbandmen in the Lords field, all betru&s;ted with the Lords tal<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters">s; and therefore accounts mu&s;t be giuen by all. <HI>We mu&s;t all appeare</HI> (&s;aith the Apo&s;tle) <HI>before the iudge|ment &s;eat of Chri&s;t, that euery one may receiue the things done in his hody, according to that he hath done, whether it be good or bad</HI> <NOTE N="b" PLACE="marg">2 Cor. 5. 100&punc;</NOTE>.</P>
<P>And yet this vniuer&s;ality might proue a nullity, were all exceptions of force: For,</P>
<P N="1"><PB N="24" REF="15">
<MILESTONE UNIT="Obiect."> 1. In death there is no remembrance, <HI>P&s;al.</HI> 6. 5. and therefore the dead are vncapable of iudgement.</P>
<P N="2">2. And according to the Originall Text, <HI>Hee that be|leeueth in God, &s;hall not come into iudgement</HI> <NOTE N="c" PLACE="marg"><GAP DESC="foreign">.</NOTE>, <HI>Ioh.</HI> 5. 24. therefore the good are exempt from that. Yea, and</P>
<P N="3">3. The bad haue their doome beforehand. For, <HI>Ioh.</HI> 3. <HI>He that beleeueth not, is condemned already.</HI></P>
<P>How then can this Doctrine be auouched for truth, <HI>That there &s;hall be a iudgement of all men?</HI> To take them in order.</P>
<P N="1"><MILESTONE UNIT="Solut."> 1. We beleeue the iudgement of the dead, not in <HI>&s;en&s;u compo&s;ito,</HI> dead in that in&s;tant; but in <HI>&s;en&s;u diui&s;o,</HI> ray&s;ed from the dead; as al&s;o to giue them their difference from tho&s;e that are found aliue. For wee &s;hall not all &s;leepe, 1 <HI>Cor.</HI> 15. Some &s;hall remaine aliue, 1 <HI>The&s;.</HI> 4. And the powerfull voyce of the Archangell, whom euer it takes not &s;o, it &s;hall make &s;o: Euen they that are in the graues, &s;hall heare his voyce and &s;hall come forth, <HI>Ioh.</HI> 5. The Sea, and Death, and Hell, all &s;hall &s;urrender their dead, <HI>Reu.</HI> 20. Wherefore no contradiction in the iudgement of &s;uch, &s;eeing fir&s;t they bee rai&s;ed, and afterwards iudged.</P>
<P N="2">2. For the good, 'tis beyond all que&s;tion, <GAP DESC="foreign">. <HI>Rom.</HI> 8. <HI>There is no condemnation to them that are in Christ Ie&s;us.</HI> God hath exempted them from the iudgement of condemnation; but yet they mu&s;t be iudged with the &s;entence of ab&s;olution. For that which they haue here in part, mu&s;t then be perfected; and that which they haue here by Faith &s;hall then be reuealed; a finall deliuerance from the thraldome of this world to the glorious liber|ty of the &s;onnes of God.</P>
<P>La&s;tly, concerning the bad, it cannot bee denyed, but that <GAP DESC="foreign">, in &s;ome re&s;pects, they are doomed be|forehand: As</P>
<LIST>
<ITEM>1. In Gods infallible pre&s;cience, vnto which all fu|tures are pre&s;ent.</ITEM>
<ITEM>2. In the volume of his reuealed will, condemned
<PB N="25" REF="15"> vpon &s;uppo&s;all of infidelity.</ITEM>
<ITEM>3. In the bookes of their owne Con&s;ciences, accu&s;ed and adiudged for &s;inne.</ITEM>
<ITEM>4. In re&s;pect of torments begun, either here while they are in their bodies, or el&s;ewhere in their decea&s;ed &s;oules.</ITEM>
</LIST>
<P>I &s;ay, they are doomed already in regard of the&s;e be|ginnings: but,</P>
<LIST>
<ITEM>1. To the Iudgement already pa&s;&s;ed, there wants an open manife&s;tation of Equity and Iu&s;tice.</ITEM>
<ITEM>2. To the paines already inflicted, there re&s;ts an aggra|uation by their bodies re&s;umed.</ITEM>
<ITEM>3. To the vengeance of former prauity, there wants an infringement of further liberty.</ITEM>
</LIST>
<P>Then onely are they iudged to the full, when their doome is proclaimed, their bodies reioyned, and them|&s;elues from the Saints of God euerla&s;tingly parted. All then mu&s;t come forth vnto iudgement, though not all a|like: The wicked like theeues that are brought forth pinnion'd and bound with chaines and fetters, with hearts de&s;pairing, hands trembling, con&s;ciences accu&s;ing, and their owne tongues condemning them. The godly, like the Innocent vniu&s;tly empri&s;oned, that hath confi|dence in the goodne&s;&s;e and vprightne&s;&s;e of his cau&s;e, ex|ceedingly ioying at the comming of his Iudge, who (he knowes) vpon good intelligence will &s;trike off his &s;hackles, and &s;et him at liberty. Wherefore albeit good and bad be re&s;erued to a day of appearance, yet the faith|full onely long for it, and expect it as a day of reward; <HI>vt intra eum diem &amp; victi erube&s;cant, &amp; victores palmam a|dipi&s;cantur victoriae</HI> <NOTE N="a" PLACE="marg">Ambro&s;.</NOTE> To the end that on that day the con|uicted may be cloathed with &s;hame, and valiant conque|rours obtaine the glorious prize of their ble&s;&s;ed victory. In con&s;ideration whereof the beleeuer hath ca&s;t off the &s;pirit of bondage to feare any more; and the day which affrighteth others, is the happy ambition of his de&s;ires; while he &s;aith with the Prophet <HI>Dauid,</HI> <NOTE N="b" PLACE="marg">P&s;. 42. 2.</NOTE> <HI>My &s;oule is a</HI>
<PB N="26" REF="16"> <HI>thir&s;t for God, yea euen for the liuing God; when &s;hall I come</HI> <NOTE PLACE="marg"><HI>b</HI> P&s;al. 42. 2.</NOTE> <HI>to appeare before the pre&s;ence of God?</HI> But the point thus e|uidenced to our hands, I need not enlarge: let me onely enforce it with a word of Application, and &s;o pro|ceede.</P>
<P N="1"><MILESTONE N="1" UNIT="&V;&s;e."> 1. Then, is it Gods appointment for Men to be final|ly iudged: and men for number <HI>all,</HI> from the fir&s;t gene|ration to the la&s;t. Con&s;ider then a while (O Chri&s;tian <NOTE PLACE="marg">For admirati|on of Gods wi&s;dome and power.</NOTE> &s;oule) and admire the vnlimited Generality of the la&s;t Iudgement. For what a wonderfull multitude &s;hall we then behold, when &s;ea and land &s;hall haue emptied them|&s;elues in a moment, and rendred vp all their &s;poyles! when <HI>Adam</HI> and <HI>Eue</HI> &s;hall meruaile at the &s;ight of &s;o many ages together; the Patriarchs ble&s;&s;e them&s;elues at the &s;ight of &s;o many reaching po&s;terities; the Chri&s;tian world be raui&s;ht at the &s;ight of &s;uch a populous conflu|ence of <HI>Iewes,</HI> of <HI>Turkes,</HI> of <HI>Infidels</HI> in one place. How &s;trangely will it affect vs to behold in their &s;euerall &s;tati|ons <HI>Xerxes, Darius, Alexander, Croe&s;us,</HI> with all the fa|mous Monarchs and Princes of the world before the Tri|bunall of God? yea, what a meruailous alteration &s;hall we then behold, when all the per&s;ecuted and afflicted Saints of God &s;hall ari&s;e in iudgement and eternally ouer|come? <HI>Abel</HI> again&s;t <HI>Cain, I&s;aac</HI> again&s;t <HI>I&s;mael, Dauid</HI> again&s;t <HI>Saul,</HI> Martyrs again&s;t Tyrants, Poore again&s;t Oppre&s;&s;ours, and God for his cho&s;en again&s;t all their ene|mies. All which con&s;idered, we are too too &s;tupid (be|loued) if we pa&s;&s;e without admiration, if we breake not into his prai&s;es who is Lord and Iudge ouer all, <GAP DESC="foreign">: the &s;trong and immortall God. Ble&s;&s;ed Creator, how bottomele&s;&s;e is the depth of thy wi&s;dome! incomprehen&s;ible the tran&s;cendency of thy power! that art able to put life into the du&s;t, with &s;uch facility to runne through &s;o many ages, and in a moment, in the twinkling of an eye, to &s;eparate the Sheepe from the Goates for euer.</P>
<P>But I li&s;t not to re&s;t in admiration. Rather in the &s;e|cond
<PB N="27" REF="16"> place, <MILESTONE N="2" UNIT="&V;&s;e"> If the Iudgement be of &s;uch an vnbounded nature, that it fetcheth in all men: let it &s;erue to informe <NOTE PLACE="marg">For intimati|on of our inc|uitable ap|pearance.</NOTE> vs from the highe&s;t to the lowe&s;t, of the incuitable ne|ce&s;&s;ity of our la&s;t appearance. <HI>Nemo latebit, nemo euadet:</HI> no lurking vnder Mountaines, no con&s;ulting for e&s;cape in that day; but <HI>Adam, vbi es? Adam, where art thou? Cain, vbi frater tuus? Where's thy Brother? voca opera|rios:</HI> <NOTE N="a" PLACE="marg">Mat. 20. 8.</NOTE> <HI>Call the labourers:</HI> if the labourers, no exemption of loyterers. Man, who&s;oeuer thou art, Prince or Prie&s;t, or one of the People, <HI>Redde rationem,</HI> <NOTE N="b" PLACE="marg">Luk. 16. 2.</NOTE> <HI>giue an account of thy Steward&s;hip.</HI> Then fooli&s;h <HI>Plato</HI> (&s;aith <HI>Hierome)</HI> &s;hall appeare with his Schollers; <HI>Aristotle</HI> &s;hall be confuted with all his arguments: <HI>Herods</HI> pompous &s;tate &s;hall be turned to &s;hame, <HI>cum filius pauperculae,</HI> when that Sonne of the Virgin &s;hall come to iudge the world. 'Twas a morning alarme to that wi&s;e <HI>Macedonian</HI> Prince, <HI>Phi|lippe, memento te e&s;&s;e hominem.</HI> O King, remember thou art a man. An excellent memorandum to admoni&s;h of his frailty, to tell him that he mu&s;t dye. O but after death comes the Iudgement; and haply that was more then he apprehended. Well, if the extent of the one be as <NOTE PLACE="marg"><HI>c</HI> Heb. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 27.</NOTE> generall as the other, if iudgement begin where mor|tality makes an end, mea&s;ure not your liues (yee Elders of the People) and reckon not your happine&s;&s;e by the fa|ding glory of the world; let not the rich man pre&s;ume vpon his abundance; let not the poore man dreame of a <HI>Forma pauperis;</HI> but let euery man a&s;&s;ume for his owne particular, <HI>Et ego &s;um homo:</HI> (as <HI>Au&s;tine</HI> in another ca&s;e) Euen I al&s;o am a man, borne to be changed, and &s;o to be iudged.</P>
<P><MILESTONE N="3" UNIT="V&s;e."> La&s;tly, (to &s;hut vp this point) Seeing the finall iudge|ment is to pa&s;&s;e vpon all the world, let vs labour in wi&s;e|dome &s;o to demeane our &s;elues, that it may be for vs, not <NOTE PLACE="marg">For propara|tion, that the day may goe with vs.</NOTE> again&s;t vs; that as by nature we are men, and with the world to be iudged, we may be graciou&s;ly prepared with all the Saints to be acquitted and &s;aued eternally. It is written of the <HI>Ephraimites</HI> in the 12. of <HI>Iudges,</HI> that no
<PB N="28" REF="17"> le&s;&s;e than 42000 were taken at the pa&s;&s;ages of <HI>Iordan,</HI> di&s;couered by their pronunciation, and &s;laine by the men of <HI>Gilead.</HI> Need I moralize? For the pa&s;&s;ages then of <HI>Ior|dan,</HI> we haue the &s;traights of the la&s;t Iudgement; and for tho&s;e wrangling <HI>Ephramites,</HI> remor&s;ele&s;&s;e &s;inners; who albeit in this life they may e&s;cape vnpuni&s;hed, and pa&s;&s;e &s;ecurely by the Cen&s;ures of men (e&s;pecially your grand Impo&s;tours, who&s;e Religion con&s;i&s;ts in formality) yet at length they are knowne in their different natures; a wrong pronunciation betrayes the&s;e <HI>Ephramites; Sibbo|leth</HI> for <HI>Shibboleth,</HI> Hypocri&s;ie for Sincerity, vnrighte|ou&s;ne&s;&s;e for faith, and a good Con&s;cience di&s;couers their Tribe, and damnes their &s;oules for euer.</P>
<P>To preuent &s;uch a woefull de&s;olation, let it be our pro|uidence, like &s;o many natiue <HI>Gileadites,</HI> to take heed vnto our wayes, that we offend not in our tongues, to liue righteou&s;ly, &s;oberly, and godly in this pre&s;ent world, and to frame our &s;elues to the Apo&s;tles dialect, <HI>I haue fought a good fight, I haue fini&s;hed my Cour&s;e, I haue kept the faith;</HI> <NOTE PLACE="marg">2 Tim. 4. 7, 8.</NOTE> <HI>henceforth there is layd vp for mee a Crowne of righteou&s;ne&s;&s;e.</HI></P>
<P>And &s;o from the parties to bee iudged, I am come to the Cau&s;es to be examined; <HI>Occulta hominum; The &s;ecrets of men.</HI></P>
<P><GAP DESC="foreign">] Not by way of Re&s;triction, but of ampli|fication, <NOTE PLACE="marg">A two-fold</NOTE> and to di&s;tingui&s;h from Humane trials. </P>
<P><MILESTONE UNIT="Doct."> Where the point of In&s;truction is this, <MILESTONE N="1"> <HI>That there is no corruption &s;o priuily fo&s;tered, no iniquity &s;o couertly contri|ued, but the Lord &s;hall &s;euerely examine, and openly iudge it at the la&s;t day.</HI> The &s;ecret conueyances, and practi&s;es of bloody hands, the &s;ecret &s;u&s;urrations and buzzings of fal&s;e tongues, the &s;ecret imaginations and thoughts of vn&s;anctified hearts, all fall within the compa&s;&s;e of this Iudgement. Though that's not all.</P>
<P><MILESTONE N="2"> <HI>No righteou&s;ne&s;&s;e of the Saints &s;o virulently traduced, no innocency &s;o mi&s;taken, no &s;incerity &s;o be&s;meared with the a&s;per|&s;ions of damned Hypocri&s;ie, which &s;hall not then be mo&s;t cleare|ly manife&s;ted, and rewarded openly.</HI> They are the words of
<PB N="29" REF="17"> the Preacher, <HI>God &s;hall bring euery worke into Iudgement, with euery &s;ecret thing, whether it be good, or whether it be e|uill</HI> <NOTE N="a" PLACE="marg">Eccl. 12. <HI>vlt.</HI></NOTE>. To take them promi&s;cuou&s;ly together.</P>
<P><MILESTONE UNIT="Rea&s;."> Le&s;&s;e it cannot be than a manife&s;tation of &s;ecrets, where the Iudge is by nature Omni&s;cious, a reader of the mo&s;t retired thoughts, a di&s;clo&s;er of the darke&s;t my&s;teries. <GAP DESC="foreign"> <NOTE N="b" PLACE="marg">Heb. 4. 1-3.</NOTE>. All things are naked and open, anatomized (as it were) and cut vp before his eyes. No heart of man &s;o darkely impri&s;oned, but the Lord beholds it; no thought in his heart &s;o &s;ilently conceiued, but the Lord di&s;cries it; no lu&s;t in his thought &s;o &s;ecretly blown and kindled, but the Lord di&s;cernes it; no &s;eed of vngodline&s;&s;e &s;o inui&s;ibly rooting in the &s;oule, but the Lord perceiues it. <HI>Hee &s;ear|cheth all hearts</HI> (&s;aith <HI>Dauid) and vnder&s;tandeth all the ima|ginations of the thoughts</HI> <NOTE N="c" PLACE="marg">1 Chr. 28.</NOTE>. <HI>He knowes our downe-lying, and our vp-ri&s;ing, he vnder&s;tandeth our thoughts long before. He is a|bout our paths, and about our beds, and e&s;pyeth out all our wayes</HI> <NOTE N="d" PLACE="marg">P&s;. 139. 1, 2.</NOTE>. Wherefore rightly is hee conceiued vnder the name of <GAP DESC="foreign">, from <GAP DESC="foreign">, to &s;ee, as a God vnto whom all hearts be open, all de&s;ires knowne, and from whom (&s;aith our Church) no &s;ecrets are hid <NOTE N="e" PLACE="marg"><HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ui &s;ilentium confitetur, &amp; &s;ine voce mens loquitur.</HI> Au&s;t.</NOTE>.</P>
<P>Man may know the &s;ecrets of his owne, he cannot of anothers heart; nor tho&s;e of his owne but by examina|tion, nor after exacte&s;t Scrutiny but with inadequation to the truth. No, for the heart is deceitfull aboue all things: Who can know it? (&s;aith the Prophet <NOTE N="f" PLACE="marg">Ier. 17. 9.</NOTE>.) Well yet, <HI>Si nemo, non tamen nullus.</HI> The Lord knowes it (be|loued) and beholds it from his holy place: No need of an Informer to promote the cau&s;e: Hee hath for failing &s;euen eyes, which runne to and fro through the whole earth <NOTE N="g" PLACE="marg">Zech. 4. 10.</NOTE>. Vpon which if you require a Comment, <HI>Totus oculus e&s;t</HI> (&s;aith S. <HI>Au&s;ten)</HI> God is all eye; and &s;o con&s;ide|reth our wayes (&s;aith <HI>Gregory) Vt minuti&s;&s;imae cogitationes indi&s;cu&s;&s;ae non maneant.</HI> Euery mans worke, nay, euery thought mu&s;t be brought to triall. For his knowledge of the worlds concealements, and the vnob&s;erued &s;anctity
<PB N="30" REF="18"> of his Cho&s;en, is nothing le&s;&s;e than an vnpracticke Theo|ry. He &s;its not in the heauens as an idle Spectator, with a regardle&s;&s;e reuengele&s;&s;e eie; but that which he knowes, he records; and what he records, he will cen&s;ure at the vncla&s;ping of his booke of remembrance; <GAP DESC="foreign">: <HI>The &s;ecrets of men.</HI></P>
<P><MILESTONE N="1" UNIT="V&s;e"> Which pre&s;ents vs in the fir&s;t place, with the fearefull condition of &s;elfe-deceiuing &s;inners, that dreame of &s;ecu|rity, becau&s;e they can &s;inne with &s;ecrecy. Like the Athei&s;t <NOTE PLACE="marg">For di&s;couery of the fearfull e&s;tate of clo&s;e &s;inners: As</NOTE> in the 10. <HI>P&s;al. Tu&s;h, God hath forgotten, he hideth his face, he will neuer &s;ee it.</HI> As if they held it for a &s;afe po&s;ition, <HI>Be|ne qui latuit, bene vixit;</HI> and &s;inne were no &s;inne, where man had no &s;ight. But Hypocrite, wilt thou outwardly <NOTE PLACE="marg">The Hypo|crite.</NOTE> appeare like a goodly painted Tombe, and be lined with rottenne&s;&s;e and corruption? Wilt thou dig full deepe to hide thy Coun&s;ell from the Lord? and thinke with out|ward &s;eruices to ouer-&s;hadow an vngodly heart? <HI>Intus Nero, foris Cato, totus ambiguus?</HI> Adulterer, can nothing <NOTE PLACE="marg">Adulterer.</NOTE> &s;care thee &s;aue the eyes of a mortall man? art thou wai|ting for the twylight, and expecting till the Sable hang|ings of the night be&s;pread them&s;elues about thee? can&s;t thou mantle thy &s;elfe with the darkne&s;&s;e, in the morning wipe thy mouth, and thinke it &s;hall neuer be knowne? Temporizer, is this the height of thy &s;oaring wi&s;dome <NOTE PLACE="marg">Temporizer.</NOTE> to maintayne corre&s;pondencie with the times? and neg|lecting the Common good to deuote thy &s;elfe to thine owne? is this thy Religion to conforme to the pre&s;ent &s;tate with indifferency of affection to a change? Slande|rer, <NOTE PLACE="marg">Priuie &s;lande|rer.</NOTE> is this thy occupation to wound with in&s;en&s;ible blowes? and &s;ecretly by fal&s;e information to draw men into open di&s;grace? Tradesman, and whateuer dealer in <NOTE PLACE="marg">Vncon&s;ciona|ble Trade&s;|man, &amp;c.</NOTE> the commodities of this world, art thou priuileged by deceiuable words to &s;et a glo&s;&s;e vpon vnan&s;werable wares? to pretend commutatiue in&s;tice with intention of vncon&s;cionable gaine? Thinke&s;t thou tis enough to di&s;|charge thee, that thy brother cannot punctually di&s;cerne thee? Well (who&s;oeuer thou art) if thy carriages bee &s;o
<PB N="31" REF="18"> cunningly, &s;o hand&s;omely conueighed, that neither in|du&s;try nor policy can vnueyle and di&s;clo&s;e thee, yet know, there is a God who is perfectly acquainted with thy inmo&s;t vaults &amp; concauities; a con&s;uming fire <NOTE N="a" PLACE="marg">Heb. 12. 29.</NOTE>, that &s;earcheth out thy hypocriticall &s;imulation; a Father of Lights <NOTE N="b" PLACE="marg">Iac. 1. 17.</NOTE>, that e&s;pyes thee through palpable darkene&s;&s;e. Though with <HI>Thamar</HI> thou muffle thy face <NOTE N="a" PLACE="marg">Gen. 38. 15.</NOTE>, with <HI>Adam</HI> art behinde the bu&s;hes <NOTE N="b" PLACE="marg">Gen. 3. 8.</NOTE>, with <HI>Sarah</HI> behinde the doore <NOTE N="c" PLACE="marg">Gen. 18. 9.</NOTE>, or po&s;ting with <HI>Gehezi</HI> for a bribe <NOTE N="d" PLACE="marg">2 King. 5.</NOTE>, yet the eye of the Lord is fixt vpon thee, and in ca&s;e of impenitency hee will declare again&s;t thee. That (as once <HI>Epicurus</HI> in <HI>Se|neca) Quid &s;i tuta e&s;&s;e po&s;&s;int &s;celera, &s;i &s;ecura e&s;&s;e non po&s;&s;int?</HI> Well may&s;t thou be able to hide the fact, thou can&s;t not for euer be &s;ecure from the Iudge. <HI>Quem nulla vnquam humana vis elidet, aut acumen eludet</HI> <NOTE N="e" PLACE="marg"><HI>Lip&s;. de con&s;t. lib.</HI> 1. <HI>cap.</HI> 17.</NOTE>. No meanes of delu|ding Gods Tribunall: no &s;ig-leaues to couer the naked|ne&s;&s;e of &s;inne. Neither <HI>Achans</HI> theft, nor <HI>Sauls</HI> hypo|cri&s;ie, nor the Curtezans curtaines, nor <HI>Iehu's</HI> policie, nor <HI>Hamans</HI> treachery, nor <HI>Ananias</HI> &s;acriledge, nor any other &s;ecret impiety, but the day of accompt &s;hall cleare|ly reueale it, and the God of &s;pirits condemne for all. In&s;omuch, as if here thou would&s;t often blu&s;h for &s;hame, had thy brea&s;t but a <HI>Momus</HI> his grate before it, for men to be prying into thy thoughts; if here thou would&s;t loath and abhorre thy &s;elfe in ca&s;e of a &s;udden &s;urpri&s;ion as thou acte&s;t thy &s;ecret folly (haply with a <HI>num inueni|&s;ti</HI> <NOTE N="f" PLACE="marg">1 Kin. 21. 20.</NOTE>? ha&s;t thou found me, O mine enemy?) how then &s;hall it aba&s;h thee, when after &s;o long concealement from the notice of men, the very heart of thy heart &s;hall be plainly vnfolded, and the darkne&s;&s;e of thy clan|culary delights irradiated with the glorious beames of iu&s;tice in the face of God and his holy Angels?</P>
<P>Goe to then (euery lurking <HI>Tenebrio)</HI> applaud thy &s;elfe in thy &s;hifts and deui&s;es, &s;ing a requiem to thy &s;oule vp|on withholden Iudgements; but know, that as Con&s;ci|ence which is a thou&s;and witne&s;&s;es, hath a time to ac|cu&s;e thee: So God, who is infinitely more then a thou|&s;and
<PB N="32" REF="19"> con&s;ciences, a day to reproue thee; (they are the words of his owne mouth) <HI>I will reproue thee, and &s;et be|fore thee the things that thou ha&s;t done</HI> <NOTE N="g" PLACE="marg">P&s;a. 50. 21.</NOTE>.</P>
<P>Thus hauing dealt with the delinquent in <HI>occulto,</HI> we may &s;eeme to haue forgotten the &s;inner in <HI>propatulo,</HI> whom the pre&s;ence of men and Angels deters not from vngracious cour&s;es: but,</P>
<P><MILESTONE N="2" UNIT="V&s;e"> Secondly, euen he al&s;o hath his blow, were it his hap|pine&s;&s;e to be &s;en&s;ible of it: For if the &s;mothered workes of darkene&s;&s;e e&s;cape not diuine enquiry, what then &s;hall <NOTE PLACE="marg">To exagge|rate the iudg|ment of no|torious tran&s;|gre&s;&s;ours.</NOTE> be the end of notorious villanies, proclaimed abomina|tions? If the &s;ecrets of the night &s;hall be clearely ma|nife&s;ted, how then can it be but that the out-brauings of roaring <HI>Ephraimites</HI> &s;hould be cen&s;ured with a mercile&s;&s;e doome? If publikely in the open Sunne thou dare flye in thy makers face, not fearing to di&s;honour the glori|ous name of Chri&s;t Ie&s;us, to &s;tabbe his &s;ides, to rip his wounds with direfull bla&s;phemous oathes, to prophane his day, to di&s;grace his Mini&s;ters, with other the like enormities: Certainly, if a timely repentance preuent not approaching vengeance, thou can&s;t not auoid it, but be &s;o much the &s;orer puni&s;hed, as the very &s;ecrets of &s;in|full men &s;hall not be exempt from the la&s;t Iudgement.</P>
<P>This for the vngodly and the &s;inner. But,</P>
<P N="3"><MILESTONE N="3" UNIT="V&s;e"> 3. The &s;incere&s;t Chri&s;tian mu&s;t looke for his <HI>demen|&s;um</HI> in the further application of it. For whereas this <NOTE PLACE="marg">To enforce vpon profe&s;|&s;ours a walk|ing with God in &s;incerity.</NOTE> Iudgement is of &s;uch a di&s;couering nature, that not the clo&s;e&s;t wickedne&s;&s;e can po&s;&s;ibly be &s;hrouded from it; O let it per&s;wade vs to ob&s;erue our wayes, and to keepe our hearts with all diligence; to make a Mittimus for hypocri&s;ie and guilded piety: for Couetou&s;ne&s;&s;e, that &s;e|cret kinde of Idolatry; to beware of retyred as well as of open &s;innes; and to reckon it with that wi&s;e Mora|li&s;t, <NOTE PLACE="marg">Senec.</NOTE> for the greate&s;t glory and triumph of innocency, <HI>non peccare vbi liceat:</HI> Euen there and then to giue backe from offending, where circum&s;tances of time and place might ioyntly concurre to fauour vs. 'Twas whole&s;ome
<PB N="33" REF="19"> coun&s;ell which a <HI>Rabbin</HI> gaue to his Scholler, to remem|ber there is an eye &s;eeing, an eare hearing, a booke writ|ten: grauely adui&s;ed, could we make our aduantage of it. Pre&s;ume not (I be&s;eech you) to &s;inne with &s;ecurity, becau&s;e of &s;uppo&s;ed &s;ecrecy; let no man di&s;&s;emble him|&s;elfe out of policy, or &s;emble another in hypocri&s;ie: but let vs &s;triue vnfeinedly to approue our &s;elues vnto God by walking vprightly before him; make &s;earch into the Labyrinths of our &s;elfe-deceiuing hearts; finde out tho&s;e vgly mon&s;ters that are lurking within, to de&s;troy vs; forget not that &s;acred di&s;cerning &s;pirit, from which there is no withdrawing: but amid&s;t the greate&s;t pri|uacy <NOTE PLACE="marg"><HI>a</HI> P&s;al. 139. 6.</NOTE> that feare to it &s;elfe can imagine: I &s;ay, in the clo|&s;e&s;t clo&s;ets, the darke&s;t groues, the blacke&s;t nights, and faire&s;t opportunities, repell what&s;oeuer temptations, and cru&s;h the very motions of vngodline&s;&s;e with this or the like thought, there's a &s;unne ari&s;ing will manife&s;t all, and a day of the Lords appointing, when all maskes &s;hall bevnpinned, and all di&s;gui&s;es taken off; when hearts &s;hall &s;peake, and tongues &s;hall hold their peace.</P>
<P>One V&s;e more before I leaue it.</P>
<P><MILESTONE N="4" UNIT="V&s;e"> Is there a day for Reuelation of ab&s;tru&s;e&s;t &s;ecrecies? Let it &s;erue to adui&s;e vs in the ca&s;e of ra&s;h iudgement, <NOTE PLACE="marg">In the ca&s;e of ra&s;h iudge|ment, 1 Pa&s;&s;iuely to neglect it.</NOTE> pa&s;&s;iuely to neglect it, actiuely to forbeare it. For,</P>
<P N="1">1. Doth all thy righteou&s;ne&s;&s;e and integrity pa&s;&s;e vnob&s;erued? and is the world vnable to di&s;cerne thy &s;pirituall e&s;tate? doth zeale goe for madne&s;&s;e, piety for hypocri&s;ie, and charity for vaine o&s;tentation? Well, yet (with the ble&s;&s;ed Apo&s;tle) <NOTE N="b" PLACE="marg">1 Cor. 4. 3.</NOTE> reckon not to be iudged of mans iudgement; yeeld not, to &s;lacke the feruour of thy zeale: grow not into a wearine&s;&s;e of thy former profe&s;&s;ion, but remember how we mu&s;t all ere long be manife&s;ted in our realties and natiue colours [<GAP DESC="foreign">] 2 <HI>Cor.</HI> 5. as much as in <HI>Theodorets</HI> glo&s;&s;e to be made tran&s;|parent and cleare as Chri&s;tall: in the day when an vn|guilefull <HI>I&s;raelite</HI> &s;hall not faile of a Te&s;timoniall, but be openly honoured with the witne&s;&s;e and prai&s;e of God:
<PB N="34" REF="20"> yea, and rather then faile, <HI>ex ore tuo &s;erue nequam</HI> (by the dolefull recantation of the vngodly.) <NOTE N="c" PLACE="marg">W<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. 5 3, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">, 5.</NOTE> This was hee whom we &s;ometime had in deri&s;ion, and a prouerbe of reproach: we fooles counted his life madne&s;&s;e, and his end to be without honour: how is he numbred among the children of God, and his lot is among the Saints?</P>
<Q><L>That for cen&s;ures pa&s;&s;ed vpon our &s;elues.</L>
<L>Next for ours concerning others. For,</L></Q>
<P N="2">2. Is the opening of all manner &s;ecrets put ouer to the <NOTE PLACE="marg">2 Actiuely to fo<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">be<GAP DESC="illegible" RESP="KEYERS" EXTENT="3 letters"> it.</NOTE> la&s;t day? Let it teach vs in all things to be patiently ig|norant where wee cannot infallibly iudge. In v&s;e of things indifferent, and in carriages of a doubtfull inter|pretation, <HI>non reprehendamus ca quae ne&s;cimus quo animo fiant</HI> <NOTE N="a" PLACE="marg">Augu&s;t.</NOTE>: neuer condemne the man, where we know not his meaning. 'Tis for itching cen&s;orious ob&s;eruers to be peremptory and Pope-like in their definitions: tis for them to hold a Dictatour&s;hip ouer the &s;oules and con|&s;ciences of their brethren: <HI>Non &s;ic didicimus Christum. If I will that he tarry till I come, what is that to thee? follow thou mee</HI> <NOTE N="b" PLACE="marg">Ioh. 31. 22.</NOTE>. <HI>Con&s;cientiae latebras nudare</HI> (&s;aith <HI>Au&s;tin,) ho|minibus hand permi&s;&s;um.</HI> Encroach not then vpon Gods prerogatiue royall; iudge nothing before the time <NOTE N="c" PLACE="marg">1 Cor. 4. 5.</NOTE>; in|curre not the condemnation of [<GAP DESC="foreign"> <NOTE N="d" PLACE="marg">1 Pet. 4. 15.</NOTE>.] Bi|&s;hops in anothers Dioce&s;&s;e. For what, haue we not hearts to examine of our owne? is it for want of &s;ecrets in our &s;elues? Call out our hou&s;es where we haue liued, our Chambers where we haue lodged: Summon the &s;eates where we haue &s;at, and the pillowes where we haue re&s;ted: aske the fields and the gardens, and the wals, and the hedges, where we haue often walked, and what fearefull te&s;timonies of vn&s;anctified re&s;eruations would not euery one of the&s;e produce again&s;t vs? Wher|fore (vaine Man) &s;tand aloofe with the poore deiected Publican <NOTE N="e" PLACE="marg">Luk. 18. 13.</NOTE>, and take vp the words of the <HI>P&s;almi&s;t; Lord who knoweth how oft he offendeth? clean&s;e thou me from my &s;ecret faults</HI> <NOTE N="f" PLACE="marg">P&s;al&punc; 19. 12.</NOTE>. Thus if we would needs be Iudges, let vs
<PB N="35" REF="20"> &s;it at home in di&s;cu&s;&s;ion of our own wayes: and as touch|ing the &s;ecrets of others, exceede not the rule of charity. They &s;tand or fall to their owne Ma&s;ter <NOTE N="g" PLACE="marg">Rom. 14. 4.</NOTE>: of who&s;e &s;e|cond appearance (as the <HI>Samaritan</HI> woman of his fir&s;t) &s;ay, <HI>When the Me&s;&s;ias is come, hee will tell vs all things</HI> <NOTE N="h" PLACE="marg">Ioh. 4. 25.</NOTE>. <GAP DESC="foreign"> (in the expre&s;&s;ion of our Apo&s;tle) <HI>hee will bring to light the hidden things of darkene&s;&s;e, and make apparant the coun&s;els of the hearts</HI> <NOTE N="i" PLACE="marg">1 Cor 4. 5.</NOTE>.</P>
<P>And thus much for the fourth part, the Iudiciall re&s;er|ued cau&s;es: <HI>occulta hominum:</HI> the &s;ecrets of men.</P>
<P><MILESTONE UNIT="Doctr."> The per&s;on deputed comes next to be con&s;idered; and that is <HI>Ie&s;us Chri&s;t.</HI> He is the immediate manager and admini&s;tratour of the Iudgement; <HI>All things were made by him</HI> <NOTE N="k" PLACE="marg">Ioh 1. 3. 1 <HI>Trem. per manum Ie&s;|chua Chri&s;ti.</HI></NOTE>, <HI>and by him &s;hall all be iudged, Act.</HI> 17. 31. <HI>by that man whom God hath ordained.</HI> For,</P>
<P>Fir&s;t, though it belong to the whole Trinity in point of Iudiciary power, (which the Father communicates to the Sonne, <HI>generando, non largiendo</HI> <NOTE N="a" PLACE="marg">Ambro&s;.</NOTE>: by eternall ge|neration, and not by donation in time) yet take it in re|gard of the vi&s;ible act, the Iudicature is Chri&s;ts after a <NOTE PLACE="marg"><HI>b</HI> Dan. 7. 9. 13. <HI>Prop in Senten.</HI> 337. <HI>Aug. tract.</HI> 19. <HI>in Ioh.</HI></NOTE> &s;peciall manner: For he onely &s;hall be &s;eene to de&s;cend with a guard of Angels, to open the booke of accounts, to examine the &s;euerall cau&s;es, to pronounce the finall &s;entence; it being altogether meet in the wi&s;edome of God that man by man &s;hould be tried and iudged: that like as in re&s;pect of his Son&s;hip, hee is iudge <HI>Coauthori|tatiu&egrave;,</HI> by a common vndiuided power: So <HI>Subauthori|tatiu&egrave;,</HI> in regard of his Mediatour&s;hip, and by peculiar deputation,</P>
<P>Secondly, how euer the twelue Apo&s;tles be to iudge the twelue Tribes of I&s;rael <NOTE N="c" PLACE="marg">Luk. 22. 30.</NOTE>; no feare of a riual&s;hip and competition with Chri&s;t: it being chiefly meant (if not &s;olely) in re&s;pect of their Go&s;pell, which &s;hall &s;erue to conuince or to cleare them. Yea, and</P>
<P>Thirdly, Whereas all the Saints be to iudge euill An|gels and Men <NOTE N="d" PLACE="marg">1 Cor 6. ver&s;. 2. 3.</NOTE>, 'tis onely as attendant Iu&s;tices on the Bench, <HI>Testimonio, Exemplo, Suffragio;</HI> by Te&s;timony,
<PB N="36" REF="21"> Example <NOTE N="e" PLACE="marg">So al&s;o the Niniuites, and the Queene of the South. Mat. 12. 41, 42</NOTE>, approbation; <HI>Membrorumiure</HI> (at mo&s;t) by Communion with Chri&s;t their head; there lies <HI>plenitudo potestatis:</HI> the fulne&s;&s;e of Iudiciary power, it being alto|gether congruous, that the heire of his Fathers glory &s;hould be &s;ole in the &s;waying of his Fathers Scepter.</P>
<LIST>
<ITEM>Where it wil not be ami&s;&s;e to con&s;ider his
<LIST>
<ITEM>Commi&s;&s;ion.</ITEM>
<ITEM>Qualification</ITEM>
</LIST></ITEM>
</LIST>
<P>The one to proue him a lawfull: the other a &s;ufficient Iudge.</P>
<P N="1">1. For his Commi&s;&s;ion, <HI>The Father iudgeth no man,</HI> <NOTE PLACE="marg">1 Chri&s;t is a lawful Iudge.</NOTE> <HI>Ioh.</HI> 5. 22. <HI>but hath committed</HI> <GAP DESC="foreign">, <HI>all iudgement vn|to the Sonne;</HI> Yea, <HI>and he hath giuen him Authority;</HI> ver&s;. 27. <HI>to execute iudgement becau&s;e he is the Sonne of man.</HI> A plaine Commi&s;&s;ion, if we &s;ticke not at the rea&s;on; what, there|fore <HI>Quia filius hominis?</HI> Yes, and vpon very good rea|&s;on, if that of Saint <HI>Au&s;tin</HI> may &s;tand: <HI>Humilitas clarita|tis meritum, claritas humilitatis praemium.</HI> Hee humbled him&s;elfe in the forme of a Seruant <NOTE N="a" PLACE="marg">Phil. 2.</NOTE>, and God hath exal|ted him to the honour of a Iudge. Or (as others) <GAP DESC="foreign"> &amp; <GAP DESC="foreign"> <NOTE N="b" PLACE="marg">Pelarg. in lo|cum.</NOTE>: It was by and according to his Humane Nature.</P>
<P>For fir&s;t the Father of mercies (&s;aith <HI>Bernard</HI> <NOTE N="c" PLACE="marg"><HI>Ser.</HI> 73. <HI>in Cant.</HI></NOTE>) will haue iudged <HI>per hominem homines,</HI> that while the wicked tremble and are full of perplexity, the &s;imili|tude&punc; of Nature may make the Elect confident.</P>
<P>Secondly, 'tis as much to Saint <HI>Cyril,</HI> as <HI>in quan|tum homo factus est</HI> <NOTE N="d" PLACE="marg"><HI>Lib.</HI> 2. <HI>Cap.</HI> 140.</NOTE>: Not &s;o much Cau&s;ally, for his Manhood, as formally, according to it: <HI>Vt intelliga|mus omnia &s;ibi data e&s;&s;e vt homini</HI> <NOTE N="e" PLACE="marg"><HI>Cap.</HI> 144.</NOTE>: to teach vs (&s;aith he) that as according to his Deity hee hath this power natu|rally: &s;o according to his Humanity 'twas giuen him. That's his Commi&s;&s;ion then.</P>
<P N="2">2. And for his Qualification, he is in nothing <NOTE PLACE="marg">2 An ab&s;olute Iudge for</NOTE> defectiue that &s;hould make an accompli&s;ht Iudge. The <NOTE PLACE="marg"><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">. Wi&s;edome.</NOTE></P>
<P N="1">1. And maine thing required in &s;uch a per&s;on, is Wi&s;edome, the Salt of Science, to vnder&s;tand and
<PB N="37" REF="21"> know the Law: For, <HI>Ignorantia Iudicis calamitas e&s;t innocentis</HI> <NOTE N="f" PLACE="marg">Augu&s;t.</NOTE>; Downe goes the party innocent, where the Iudge is to &s;eeke for knowledge. O but Ie&s;us Chri&s;t is the eternall Wi&s;edome <NOTE N="g" PLACE="marg">Prou. 8. 22.</NOTE> and Word <NOTE N="h" PLACE="marg">Ioh. 1. 1.</NOTE> of his Father; a di&s;cerner of Spirits; a reuealer of &s;ecret in|tentions: <HI>In whom</HI> (as the Apo&s;tle &s;peakes) <HI>are hidde all the Trea&s;ures of Wi&s;edome and Knowledge</HI> <NOTE N="i" PLACE="marg">Col. 2. 3.</NOTE>. The</P>
<P N="2">2. Is Iu&s;tice, the Salt of Con&s;cience, impartially <NOTE PLACE="marg">2. Iu&s;tice.</NOTE> to determine Cau&s;es; for (according to the ancient rule) <HI>Tamdiu Iudex dicitur, quamdiu &amp; iu&s;tus puta|tur</HI> <NOTE N="k" PLACE="marg"><HI>Ca&s;&s;iod.</HI> Compare Gen. 18. 25. with Rom. 3. 5, 6.</NOTE>. No longer Iudge than iu&s;t. Which if wee examine in Chri&s;t, A Scepter of Righteou&s;ne&s;&s;e is the Scepter of his Kingdome, <HI>Hebr.</HI> 1. 8. No exorbi|tancy of affection, no acceptation of per&s;ons in pro|ceedings at his Tribunall; <HI>For behold, my reward is with mee, to giue euery man according as his worke &s;hall bee</HI> <NOTE N="l" PLACE="marg">Apoc. 22. 12. 3. Courage.</NOTE>.</P>
<P N="3">3. A Iudge mu&s;t haue Courage and vndaunted|ne&s;&s;e of Spirit, that Iu&s;tice may receiue no affront: Hee mu&s;t not feare the face of man, becau&s;e the iudge|ment is Gods <NOTE N="m" PLACE="marg">Deut. 1. 17.</NOTE>, And accordingly Ie&s;us Chri&s;t is for Maie&s;ty and pre&s;ence, the Lyon of the Tribe of <HI>Iudah</HI> <NOTE N="a" PLACE="marg">Apoc. 5. 5.</NOTE>. <HI>The hand of God is vpon the man of his right hand, and vpon the Sonne of man whom hee hath made &s;o &s;trong for his owne &s;elfe</HI> <NOTE N="b" PLACE="marg"><HI>Accommoda|titi&egrave; a p&s;al.</HI> 80. 17.</NOTE>.</P>
<P N="4">4. And &s;uch a Commi&s;&s;ioner mu&s;t be con&s;tant in his <NOTE PLACE="marg">4. Con&s;tancy</NOTE> warrantable Decrees; not &s;tarting a&s;ide like a broken bow; not guilty of an <HI>Aliud &s;tans, aliud &s;edens.</HI> O but <HI>Ie&s;us Chri&s;t is ye&s;terday, and to day, and the &s;ame for euer</HI> <NOTE N="c" PLACE="marg">Heb. 13. 8.</NOTE>; the eternall Sonne of that Father of Lights, with whom is no mutation, neither &s;hadow of change <NOTE N="d" PLACE="marg">Iac. 1. 17.</NOTE>. Hath hee &s;aid, and &s;hall he not doe it? Hath he &s;poken, and &s;hall he not make it good?</P>
<P>La&s;tly, and he mu&s;t haue &s;ufficiency of power for Ex|ecution <NOTE PLACE="marg">5. Power.</NOTE> of &s;entence giuen; for to &s;mall purpo&s;e doth hee
<PB N="38" REF="22"> iudge the fact, that cannot &s;uppre&s;&s;e the offender. Yea, but Ie&s;us Chri&s;t is that victorious <HI>Michael</HI> <NOTE N="e" PLACE="marg">Apo. 12. 7. 8.</NOTE>, and the Captaine of the Lords Ho&s;te <NOTE N="f" PLACE="marg">Io&s;h. 5 14.</NOTE>; and hath all the world at his command to effect his Royall plea&s;ure; Angels are his Mini&s;ters; the Deuils his Slaues; his <GAP DESC="foreign"> is his <GAP DESC="foreign">: let him but &s;ay: 'tis done. <HI>Take him and bind him hand and foot, and ca&s;t him into vtter darkne&s;&s;e.</HI></P>
<P>And therefore the &s;umme is this;</P>
<P>Seeing there's nothing behinde for Commi&s;&s;ion or Qualification, &s;eeing the Father hath appointed him, and his Attributes ioyntly commend him; Wi&s;edome to know, Iu&s;tice to decide, Courage to re&s;olue, Con&s;tan|cy to vphold, and Power to put in Execution: What <HI>Pilate</HI> &s;coffingly &s;aid to the <HI>Iewes, Ecce Rex ve&s;ter,</HI> Be|hold your King <NOTE N="g" PLACE="marg">Ioh. 19. 14.</NOTE>; This Doctrine &s;eriou&s;ly proclaymes vnto the world, <HI>Ecce Iudex ve&s;ter;</HI> Behold your Iudge.</P>
<P>The taske were Catecheticall to enlarge in particu|lars; as how he &s;hall &s;ummon, and how he &s;hall &s;eparate, and the manner of his di&s;cu&s;&s;ion, with his &s;entence and retribution: That laudable reuiued Exerci&s;e hath (I hope) prepo&s;&s;e&s;t you with tho&s;e Notions Let me craue your patience for two or three deductions, and there cannot much more remaine.</P>
<P N="1"><MILESTONE N="1" UNIT="V&s;e"> 1. Then is the world to be iudged by him who came to redeeme it? and he to returne a Iudge, who dyed to be knowne a Ie&s;us? <HI>O quantum mutatus ab illo!</HI> Great <NOTE PLACE="marg">To difference his fir&s;t and la&s;t Appea|rance. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> Ioh. 4. 25, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">6. Phil. 2. 7. 8.</NOTE> difference betwixt his fir&s;t, and the &s;tate of his &s;econd Appearance. Hee came as a Prophet, to teach and in|&s;truct ^a: he comes as a Iudge, to examine and cen&s;ure. He came as a &s;eruant ^b, to &s;uffer in humility: he comes as a King, to triumph in Maie&s;ty. He came as a Lambe, in meekene&s;&s;e and patience ^c: he comes as a Lyon, with <NOTE PLACE="marg">I&s;. 53. 7.</NOTE> fiercene&s;&s;e&punc; and indignation. Then, <HI>to giue light to them that &s;ate in darkene&s;&s;e</HI> ^d: Now, to bring darkne&s;&s;e on &s;uch <NOTE PLACE="marg">Luk. 1. 79.</NOTE> as refu&s;ed light. In a word, he came to deliuer men out of the &s;trong holds of &s;inne, with a <HI>Venite ad me omnes</HI> ^e: <NOTE PLACE="marg">Mat. 11. 28.</NOTE> <HI>Come vnto me all yee that are weary and heauy laden, and I</HI>
<PB N="39" REF="22"> <HI>will refre&s;h you.</HI> And, <HI>God &s;ent not his Sonne into the world to condemne the world, but that the world through him might be &s;aued</HI> <NOTE N="f" PLACE="marg">Ioh. 3. 17.</NOTE>: whereas hee comes to giue ouer the &s;eruants of vnrighteou&s;ne&s;&s;e to perpetuall impri&s;onment in the lowe&s;t hell: <HI>For then &s;hall he &s;ay vnto them on his left hand, Depart from me, ye cur&s;ed, into euerla&s;ting fire, prepared for the Deuill and his Angels</HI> <NOTE N="g" PLACE="marg">Mat. 25 41.</NOTE>.</P>
<P>O thinke vpon the difference 'twixt the&s;e Appearan|ces; and recount in your deepe&s;t meditations, how the heauens &s;hall &s;hriuell together like a Scroll, and the whole frame of nature be di&s;&s;olued and melted with fla|ming fire; how the great and mighty hills &s;hall &s;tart out of their places like frighted men, and the great and mighty &s;inners &s;hall call vpon tho&s;e hills to fall vpon them; yea, and la&s;tly, how the crue of vnbeleeuers &s;hall wi&s;h but for one of the dayes of the Sonne of Man, and &s;hall not preuaile to &s;ee it. Vpon &s;erious thoughts wher|of, fore&s;low not (I be&s;eech you) the &s;ea&s;on of Regene|ration; neglect not the Halcyonian dayes of Chri&s;t; but as euer you de&s;ire to haue comfort at his la&s;t, make your aduantage of his fir&s;t comming: Receiue his Amba&s;&s;a|dours and Me&s;&s;engers of peace, ob&s;erue his gracious ex|ample, repent from dead workes and liue by faith in his name, that ye faile not to meet him as a mercifull Saui|our in the day when hee comes to iudge. That's the fir&s;t.</P>
<P N="2"><MILESTONE N="2" UNIT="V&s;e"> 2. By Ie&s;us Chri&s;t? And hath the Father put vs o|uer to be cen&s;ured by him? O the &s;weet Con&s;olation that might graciou&s;ly releeue vs, if by Faith and a good <NOTE PLACE="marg">To affect vs with comfort and de&s;ire of his returne.</NOTE> Con&s;cience wee had intere&s;t in the Iudges fauour! <HI>For there's no Condemnation to them that are in Chri&s;t Ie&s;us; no po&s;&s;ible &s;eparation from the loue of God in him</HI> <NOTE N="h" PLACE="marg">Rom, 8. 1. &amp; ver. 33. 38, 39.</NOTE>. Is it Chri&s;t that iu&s;tifieth? <HI>Quis intentabit? Who &s;hall lay any thing to the charge of his Cho&s;en?</HI> Hee is our Brother, <HI>Heb.</HI> 2. 11. Our Bridegroome, <HI>Mat.</HI> 9. 15. Our Aduocate, 1 <HI>Ioh.</HI> 2. 1. Our Redemption, 1 <HI>Cor.</HI> 1. 30. Shall we then be affrigh|ted at the mention of his Appearance? Di&s;heartned with
<PB N="40" REF="23"> a &s;laui&s;h degenerous feare? <HI>Vae mihi de di&eacute; illo terribili,</HI> &s;aith Saint <HI>Chry&s;o&s;tome</HI> <NOTE N="a" PLACE="marg"><HI>In Mat</HI> 24. <HI>hom.</HI> 77.</NOTE>) Woe is me as concerning that dreadfull day; fora&s;much as when we ought to reioyce at the remembrance of the&s;e things, wee pine away with griefe and &s;orrow. Yea, but let not the&s;e things be &s;o (my brethren) lo&s;e not the benefit of &s;uch a comforta|ble truth; <HI>It is I</HI> (&s;aith our Sauiour) <HI>be not affraid</HI> <NOTE N="b" PLACE="marg">Mat. 14. 27.</NOTE>; The voyce of our Beloued; let not our hearts bee troubled. Onely make him our friend by the bond of Faith and Charity, and then, if our &s;innes bee a di&s;traction, the Iudge hath forgiuen vs; Our Corruptions a Mole&s;tati|on, he comes to tran&s;late vs to the freedome and life of Angels. In&s;omuch, as the Hart may bray, and <HI>Dauid</HI> thir&s;t, and the Saints long, and the Spou&s;e importune his returne; <HI>Make ha&s;te</HI> (my beloued) <HI>and bee thou like to a Roc or to a young Hart vpon the Mountaines of Spices</HI> <NOTE N="c" PLACE="marg">Cant. 8. 12.</NOTE>.</P>
<P>It was a &s;trange infirmity of the Church in <HI>Tertullians</HI> dayes, when they v&s;ually prayed <HI>pro mor&acirc; finis</HI> <NOTE N="d" PLACE="marg"><HI>Tertul. in A|polog. aduer&s;. Gent. cap.</HI> 39.</NOTE>, for a protraction of the la&s;t end; As if they had &s;carce bin ac|quainted with <HI>adueniat Regnum tuum;</HI> Like Idiots in our owne times, who hope that they &s;hall neuer liue to &s;ee &s;uch a terrible day; Not liue to &s;ee it? Nay, rather feare, thou &s;halt neuer &s;ee it to liue. Wherefore Chri&s;ti|ans better principled &s;hould giue diligence to make their Calling and Election &s;ure, to be per&s;waded of their Com|munion with the Sonne of God, and to po&s;&s;e&s;&s;e their &s;oules with this, that hee comes to deliuer vs from a world of temptations, to wipe away all teares from our eyes, to &s;olemnize our Marriage, and in full and perfect manner to endow vs with heauen and all happine&s;&s;e; In Con&s;ideration whereof, let the Spirit and the Bride &s;ay, Come, and let him that heareth, &s;ay Come: <GAP DESC="foreign">: <MILESTONE N="3" UNIT="V&s;e."> <HI>Euen &s;o come Lord Ie&s;us</HI> <NOTE N="e" PLACE="marg">Apoc. 22. 20.</NOTE>. <NOTE PLACE="marg">To terrifie the enemies of Chri&s;t and his ordinan|ces.</NOTE></P>
<P>La&s;tly, &s;hall the Iudge be Chri&s;t? It may be matter of terror to the &s;oules of remor&s;ele&s;&s;e &s;inners, the contem|ners of his &s;acred ordinances, and as <HI>Ezekiels</HI> roule wher|in was written, <HI>Lamentations, and mourning, and Woe</HI> <NOTE N="f" PLACE="marg">Ezek. 2. 9, 10</NOTE>.
<PB N="41" REF="23"> For how dreadfully &s;hall it confound the Malicious Iewes to behold in the place of Iudgement whom they crucified? How &s;trangely &s;hall it affright and a&s;toni&s;h vniu&s;t <HI>Pilate,</HI> to behold the Supreme Iudge whom hee condemned? How fearefully &s;hall it di&s;countenance and quell tho&s;e barbarous &s;ouldiers, to behold the Lord of glory whom they pierced? Nay, if in the time of his Hu|miliation, hee ouerturned &s;o many armed Champions with <HI>Ego &s;um,</HI> I am he; <HI>Quid faciet iudicaturus, qui iudi|candus hoc fecit</HI> <NOTE N="a" PLACE="marg">Augu&s;t.</NOTE>? What &s;hall he doe when hee comes to iudge, who did this when he went to be iudged? What a di&s;mal ouerthrow &s;hall the voice of his Maie&s;ty make, when hee &s;hall &s;ay vnto damned Reprobates, as once to the vngracious Iewes, <HI>Ego &s;um:</HI> I am he. <HI>Ecce hominem quem crucifixi&s;tis:</HI> Behold the man whom yee crucified. <HI>Ecce vulnera quae infixi&s;tis:</HI> Behold the wounds which yee imprinted. <HI>Ecce latus quod pupugi&s;tis:</HI> Behold the &s;ide which yee pierced. <HI>For euery eye &s;hall &s;ee him, and they al&s;o which pierced him, Reu.</HI> 1. 7. Now if <HI>Io&s;ephs</HI> brethren were perplexed at his pre&s;ence, btcau&s;e they had formerly &s;old him <NOTE N="b" PLACE="marg"><HI>Gen.</HI> 45. 3, <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">&punc;</NOTE>, what a world of perturbation may they iu&s;tly expect, that exchange their Chri&s;t for the worlds vani|ty? What &s;hall the trayterous <HI>Iudas</HI> doe, that &s;ells him for pieces of &s;iluer? What &s;hall the &s;uborned Accu&s;er doe, that leads him to be condemned? What &s;hall the Glutton and Drunkard doe, that frets him with gall and vinegar? What &s;hall the bla&s;phemous &s;wearer doe, that pierceth him with outragious oathes? And la&s;tly, what &s;hall the vnmercifull oppre&s;&s;or doe, that crucifies him in his poore members? O the cryes, and lamentations, and rufull complaints that &s;hall then bee flying through the va&s;tne&s;&s;e of a di&s;&s;oluing world! What confu&s;ion for the lo&s;&s;e of a Sauiour, and the wilfull prouokements of a &s;e|uere Iudge! In the day when the Kings of the earth, and the great men, and the rich men, and the chiefe Captains, and the mighty men, and euery bondman, and euery free|man &s;hall hide them&s;elues in the dennes, and in the rocks
<PB N="42" REF="24"> of the mountaines, and &s;ay to the mountaines and rocks, <HI>Fall on vs, and hide vs from the face of him that &s;itteth vpon the Throne, and from the wrath of the Lambe</HI> <NOTE N="c" PLACE="marg">Apo. 6. 15. 16</NOTE>.</P>
<P>Men and brethren here a&s;&s;embled, I cannot beleeue, but that the thoughts of &s;uch amazing terrors haue long agoe prepared &s;ome &s;oules among you, and &s;ea&s;oned you for the kingdome of heauen. And for you that with be|nummed con&s;ciences proceed in the wayes of &s;inne, oh that my words were powerfull to the rending of your flinty hearts, and of vertue like <HI>Mo&s;es</HI> his Rod <NOTE N="a" PLACE="marg">Exod. 17. 5, 6</NOTE>, to fetch water out of the harde&s;t Rocke! Either now or neuer be&s;tirre you about the meanes of grace; and beginne to bethinke your &s;elues: <HI>Quid faciemus?</HI> What &s;hall wee doe to be &s;aued? Yee haue yet the offer of Saluation in Chri&s;t Ie&s;us, and as yet he deferres the execution of the Iudgement, and during the accepted time, <HI>Behold the Lambe of God, which taketh away the &s;inne of the world.</HI> Whereas, if with di&s;gracefull neglect yee &s;purne at &s;o great Saluation, if ye will not admit the &s;onne of man to raigne ouer you, but de&s;pi&s;e his Doctrines, doings, fa&s;tings, prayings, bleedings, gronings: I mu&s;t referre you with &s;orrow, from the Cro&s;&s;e of a Mediatour, to the dreadfull Throne of an auenging Iudge. <HI>Durus Sermo,</HI> (I weene) to as many as are cro&s;&s;e with God. And &s;hall our Sunne thus &s;et in a Cloud? The mi&s;take is too ordi|nary for menaces of Iudgement to be confounded with Legall au&s;terities. But let the Remaines excu&s;e me vpon the warrant of Confirmation, 'tis <HI>Secundum Euangelium meum: according to my Go&s;pell.</HI> That will be all. <GAP DESC="foreign">] <MILESTONE N="1" UNIT="Expo&s;."> Some would haue to inti<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 span"> the <HI>Nor|ma</HI> and rule of the la&s;t Iudgement <NOTE N="b" PLACE="marg">Bucan. Scharp.</NOTE>. And I deny not but in the &s;entence of Ab&s;olution it &s;hall: No ru&s;e but the Go|&s;pell for be&s;towing of life; as no In&s;trument but faith to apprehend it.</P>
<P>The like al&s;o for &s;ome in the &s;entence of condemnati|on, according to that of our Sauiour: <HI>Hee that retecteth mee, and receiueth not my words:</HI> <GAP DESC="foreign">, <HI>the &s;elfe|&s;ame</HI>
<PB N="43" REF="24"> <HI>word that&punc; I haue &s;poken, &s;hall iudge him in the la&s;t day</HI> <NOTE N="c" PLACE="marg">Ioh. 12. 48.</NOTE>.</P>
<P>A &s;en&s;e that cannot be refu&s;ed, &s;o far as it may extend. Shall a Mini&s;ter of the Go&s;pell in a lewd Congregation conceit, after all his paines, that he hath beaten the ayre? or a formall Auditor, hauing &s;ate out a Sermon, that hee &s;hall heare no further of it? Let me tell you in the name of the Lord, <GAP DESC="foreign">, that word which now you heare, deny it entertainment, it &s;hall &s;erue to iudge you at la&s;t. Thus farre it holds then; but&mdash;</P>
<P><HI>Non omnibus datum e&s;t:</HI> all haue not attained to heare the Go&s;pell. A great part of the world neuer heard of the Written Law. If as many as haue &s;inned without the Law, &s;hall without it al&s;o peri&s;h <NOTE N="a" PLACE="marg">Rom. 2. 12.</NOTE>: the &s;equell is cleare, that &s;inners without the Go&s;pell, &s;hall not be tryed by it. And con&s;equently, <HI>Secundum Euangelium</HI> makes nothing for an ab&s;olute Rule.</P>
<P><MILESTONE N="2" UNIT="Expo&s;."> Wherefore, others would rather haue it in a reference to Ie&s;us Chri&s;t; and the meaning thereupon to be, that as <HI>Paul</HI> had preach'd him for Iudge of quicke and dead: &s;o according to this Go&s;pell the Iudgement &s;hould be hold|den by him <NOTE N="b" PLACE="marg">Prouocat ad Euangelium, non v<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">doceat &s;ecundum quid Deus &s;i<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> iudi|caturus, &s;ed per quam, nempe Mediatorem, &amp;c. Par, in loc.</NOTE>. And indeed the Morall Law, how&s;oeuer it threatens a Iudgement, yet &s;peakes not a word of a Mediatour to manage it: giues not the lea&s;t inkling of the man Chri&s;t Ie&s;us. That's <HI>extra Cancellos,</HI> without the rayles and li&s;ts of the Law; peculiar to the tongues of Euangelicall Prophets and appropriate to the pens of Propheticall Euangeli&s;ts; <GAP DESC="foreign">: according to the Go&s;pell. But&mdash;</P>
<P> <MILESTONE N="3" UNIT="Expo&s;."> Be the reference what it may, I thinke their glo&s;&s;e the be&s;t, who conceiue the Go&s;pell to bee the euidence andwarrant, <HI>Nuncium ac praeconium</HI> (as <HI>Caluin</HI> vpon the words) The tidings (in part) and proclamation of the future Iudgement. As if the Apo&s;tle had &s;aid, There &s;hall be a day, when God &s;hall iudge by Chri&s;t, <HI>Sicut te&s;ta|tur Doctrina haec, cuius ego &s;um praeco con&s;titutus</HI> <NOTE N="c" PLACE="marg">Annot. bren. in loc.</NOTE>: As wit|ne&s;&s;eth this Doctrine, whereof I am made a Preacher:
<PB N="44" REF="25"> Or (as <HI>Theophilact</HI> to the &s;ame purpo&s;e) <HI>Secundum quod de die Iudicij Euangelizare &amp; docere &s;oleo.</HI></P>
<P>Not a Go&s;pell then that &s;hould make him a fifth E|uangeli&s;t (as &s;ome Heretiks would haue gul'd the world <NOTE N="d" PLACE="marg"><HI>De quibus Ambr. in Luc. in Prooem</HI> [<GAP DESC="foreign">]</NOTE>, Nor a Scripture to be di&s;tingui&s;hed from the Go&s;pell of Chri&s;t (notwith&s;tanding the Pronoune annexed) for <HI>Pauls</HI> Go&s;pell is Gods Go&s;pell, <HI>Rom.</HI> 1. 1. thy word, and their word (as our Sauiour in the 17. of <HI>Iohn)</HI> theirs by di&s;pen&s;ation, thine for reuelation: &s;o Chri&s;ts original|ly, <HI>Pauls</HI> Mini&s;terially <NOTE N="e" PLACE="marg">Chri&s;ti vt Au|tb<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">is, Apo&s;toli vt praedicatoris. Lyra.</NOTE>. <HI>Accepi &agrave; domino,</HI> 1 <HI>Cor.</HI> 11. <HI>Paul.</HI> receiues it from God, and &s;o deliuers it to the Church. But I remember where I &s;peake, and would God (with <HI>Mo&s;es)</HI> that all the Lords people were Prophets <NOTE N="f" PLACE="marg"><HI>Num.</HI> 11. 29.</NOTE>. Let the point of ob&s;eruation be this:</P>
<P><MILESTONE UNIT="Doct."> That the Article of the generall Iudgement is no le&s;&s;e then a part of the Go&s;pell.</P>
<P>It is one of the preferments of the Go&s;pell aboue the Law in the 12. to the <HI>Hebrewes</HI> <NOTE N="g" PLACE="marg">From <HI>v.</HI> 18. to the 13.</NOTE>, that in&s;tead of acce&s;&s;e vnto the Mount that might be touched, vnto blackne&s;&s;e, and darkne&s;&s;e, and tempe&s;t. The beleeuing <HI>Iewes</HI> were come vnto Mount Sion, and to God the Iudge of all. A &s;trange Paradoxe in the opinion of the world. Can God the Iudge of all, be the &s;ubiect of the couenant of Grace? or the Go&s;pell, his Mercy-&s;eate be reconciled with the Tribunall of Iu&s;tice?</P>
<P>Indeede the Pontificians glory in it, and thinke their conclu&s;ion impregnable, that the merit of Workes, and the doctrine of Grace may very well &s;tand together <NOTE N="a" PLACE="marg">Cornel. a lap. in loe.</NOTE>. But to an&s;wer them in the words of Pope <HI>Gregory; Aliud e&s;t &s;ecundum opera reddere, aliud propter ip&s;a</HI> <NOTE N="b" PLACE="marg">In P&s;al. <HI>pae|ni<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">en.</HI> 7.</NOTE>. Its one thing to render according to our workes, another for the wor|thine&s;&s;e of them. The former (we grant) is both Mercy and Iu&s;tice, though in a &s;en&s;e little helpefull to them: Mercy in crowning tho&s;e poore performances which haue no condignity <NOTE N="c" PLACE="marg">Rom. 8. 18.</NOTE> with the reward: and Iu&s;tice in ac|compli&s;hing tho&s;e gracious Promi&s;es <NOTE N="d" PLACE="marg">Compare Heb. 10. 23. with 1 Joh. 1. 9</NOTE>, which were
<PB N="45" REF="25"> made in the Lord our righteou&s;ne&s;&s;e <NOTE N="e" PLACE="marg">Ier. 23. 6.</NOTE>: But then, if we &s;peake of the latter, no Mercy, but Iu&s;tice, <HI>propter opera;</HI> for the value and merit of our works: and if God &s;hould deale with vs &s;o, no iu&s;tice but punitiue: for what place (&s;aith that Father <NOTE N="f" PLACE="marg"><HI>Mor. lib.</HI> 35. <HI>cap.</HI> 16.</NOTE>) is there left for &s;aluation, when as our euill doings are meerely euill; but the good things, which we beleeue we haue, cannot be purely good? <HI>Non e&s;t quo gratia intret</HI> (&s;aith <HI>Bernard</HI> <NOTE N="g" PLACE="marg"><HI>Super Cant. Serm.</HI> 67.</NOTE>) <HI>vbi iam meritum occu|pauit:</HI> No roome for the grace of God, where intru&s;ion hath bin made by mans merit. They are &s;trongly oppo|&s;ed, <HI>Rom.</HI> 11. 6. <HI>If by grace, then no more of workes; of of works, it is no more grace.</HI> I conclude this digre&s;&s;ion with that &s;peech of <HI>Pro&s;per,</HI> <NOTE N="h" PLACE="marg"><HI>Lib.</HI> 1. <HI>de vo|cat, Gent. ca.</HI> 5.</NOTE> <HI>Nulla po&s;&s;unt tam praeclara opera exi|&s;tere, &amp;c.</HI> There can be no good workes of that excellen|cy and dignity, as may challenge by the iudgement of retribution, what onely commeth by free gift; and con|&s;equently Iudgement and Go&s;pell are <GAP DESC="foreign"> in this re&s;pect.</P>
<P>In this (I &s;ay) incompatible, though without any pre|iudice to the maine: For, </P>
<P N="1"><MILESTONE N="1" UNIT="Rea&s;."> 1. If that be Go&s;pell, which informes vs of the per|&s;on of Chri&s;t, explaines his Kingly function, and the pre|cious fruits of his Mediation: This Doctrine of the generall Iudgement cannot be le&s;&s;e, while it clearely pre|&s;ents before vs God and man in one per&s;on <NOTE N="a" PLACE="marg">Ioh. 5. 22. 27</NOTE>, exalted vp|on the throne of his Maie&s;ty <NOTE N="b" PLACE="marg">Mat. 25. 31.</NOTE>, to con&s;ummate the bea|titude of all his cho&s;en <NOTE N="c" PLACE="marg">Heb. 9. 28.</NOTE>.</P>
<P><MILESTONE N="2" UNIT="Rea&s;."> Secondly, If that be Go&s;pell, <HI>Quod annunciat nobis res faustas</HI> <NOTE N="d" PLACE="marg">Theophyl.</NOTE>: that comforts the langui&s;hing &s;pou&s;e, and tels her of a glorious redemption. Behold in the Ar|ticle of the Iudgement, the very &s;ea&s;on of refre&s;hing from the pre&s;ence of God <NOTE N="e" PLACE="marg">Act. 3. 19.</NOTE>, the expectation of the Saints <NOTE N="f" PLACE="marg">Phil. 3. 20.</NOTE>, and re&s;titution of all things <NOTE N="g" PLACE="marg">Act. 3. 21.</NOTE>. A day of Mercy for &s;uch as <HI>One&s;iphorus</HI> <NOTE N="h" PLACE="marg">2 Tim. 1. 18</NOTE>, a ground of comfort for &s;uch as the <HI>The&s;&s;alonians</HI> <NOTE N="i" PLACE="marg">1 The&s;. 4, 18</NOTE>, a crowne of righteou&s;ne&s;&s;e for &s;uch as Saint <HI>Paul</HI> <NOTE N="k" PLACE="marg">2 Tim. 4. 8.</NOTE>, which the Lord the righteous &s;hall Iudge giue vnto them that loue his appearing.</P>
<PB N="46" REF="26">
<P> Thirdly and la&s;tly, if that be Go&s;pell, which cals for Euangelicall duties, for Faith and Repentance, and the practice of Sanctification: behold the Iudiciary returne of our Sauiour, per&s;wading vs to liue by Faith <NOTE N="l" PLACE="marg">Heb. 15. 37, 38.</NOTE>, to repent <NOTE N="m" PLACE="marg">Act. 17. 30, 31.</NOTE> and renounce our &s;innes, and to haue our con|uer&s;ation in heauen <NOTE N="n" PLACE="marg">Phil. 3. 20.</NOTE>. That (a little to vary his &s;peech) <NOTE N="o" PLACE="marg">D^r <HI>Whitaker Aut boc, &amp;c.</HI></NOTE> <HI>Si hoc non e&s;t Euangelium, neque no<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> &s;umus Euangelici.</HI> They are as blinde as <HI>Sodomites,</HI> that di&s;cerne not Go&s;pell in the&s;e: and &s;uch as may iu&s;tly be feared, they neuer felt the Go&s;pels power.</P>
<P>Tell me then, ye that hearken after Mercy and Peace, and di&s;reli&s;h the explanation of this Article of our Faith: <MILESTONE N="1" UNIT="V&s;e"> <NOTE PLACE="marg">For an&s;wer to the excepti|ons of &s;elfe|fauouring Hearers.</NOTE> Haue ye appealed vnto the Go&s;pell? To the Go&s;pell ye &s;hall goe. In the words of our ble&s;&s;ed Apo&s;tle, <HI>Non pudet me Euangelij Christi</HI> <NOTE N="p" PLACE="marg">Rom. 1. 16.</NOTE>. Farre be it from the Heralds and Proclaimers of the&s;e tydings to be moued with the cen|&s;ures of the world. Let the roaring Sonnes of <HI>Belial</HI> make &s;ongs of vs at their iouiall comporations, brand vs for vnmercifull Doctors of de&s;paire: let the guilty con&s;ci|ence goe trembling away with <HI>Foelix</HI> <NOTE N="q" PLACE="marg">Act. 24. 45.</NOTE>, (&s;uch an agui&s;h fit may peraduenture turne to good.) At wor&s;t, what matters it, &s;o long as to the friends of God we come as &s;o many Doues with our Oliue-branches. No rarity for a full &s;urcharged body to be Sea-&s;icke: for a &s;infull di|&s;tempered &s;oule to be Sermon-&s;icke: with ill-di&s;po&s;ed Palates the &s;weete&s;t Potions haue a bitter ta&s;te; and &s;o with di&s;-affected &s;oules, <HI>Euangelici&s;&s;imae conciones</HI> ^a: the very quinte&s;&s;ence of the Go&s;pell is the &s;auour of death <NOTE PLACE="marg">As the Apoc. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">s &s;tiled by <HI><GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ullinger, E|<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">angelici&s;&s;imus <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">ber.</HI></NOTE> vnto condemnation. The Trumpet which &s;ounds in an Armie, <HI>formidolo&s;i militis mentem deijcit:</HI> di&s;liueneth the heart of a cowardly &s;ouldier: while it enflames the va|liant &s;pirit with greater courage: &s;o the Prie&s;tly trum|pet in an Auditory, deiects the &s;oule of an impenitent &s;inner, <HI>animos viri &s;ancti corroborat:</HI> confirmes and &s;trengthens the re&s;olutions of a holy man ^b: Great dif|ference then twixt the natiue intention, and the cro&s;&s;e <NOTE PLACE="marg"><HI>Aug. de temp. <GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">r.</HI> 106.</NOTE> accidentall I&s;&s;ue. The doctrine of the iudgement is of
<PB N="47" REF="26"> it &s;elfe life <HI>Ahimaaz</HI> <NOTE N="c" PLACE="marg">2 Sam. 18. 27</NOTE>, a good man, and commeth with good tydings: and where-euer it failes of an an&s;werable apprehen&s;ion: <HI>If our Gospell be hid, it is hid vnto them that are lo&s;t</HI> <NOTE N="d" PLACE="marg">2 Cor. 4. 3.</NOTE>.</P>
<P><MILESTONE N="2" UNIT="V&s;e"> Let me clo&s;e with you (my Brethren) of whom I am per&s;waded better. It was <HI>Samp&s;ons</HI> Riddle in the foure|teenth <NOTE PLACE="marg">To be moued vpon this do|ctrine with E|uangelicall affections.</NOTE> of <HI>Iudges; Ab<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter">edente prodijt edulium: Out of the Eater came meate, out of the &s;trong came &s;weet.</HI> Haue you heard of the Lyon of the Tribe of <HI>Iudah,</HI> of the &s;trong and immortall God? that his Iudgement &s;hall one day deuoure, and his &s;trength confound the vngodly? O la|bour to make your aduantage of it, to finde meate within this eater; to extract hony out of this &s;trong, and to re|lieue your &s;oules with the &s;weete&s;t con&s;olations that by faith are hence deriueable. Let gracele&s;&s;e &s;inners em|plunge them&s;elues vpon it into a gulfe of de&s;paire: <HI>Ecce Euangeliz<GAP DESC="illegible" RESP="KEYERS" EXTENT="1 letter"> vobis:</HI> to you that walke worthy of Chri&s;t, the glad&s;ome tydings of the happie&s;t day that euer time conceiued: of an euerla&s;ting Iubilee: of a marriage <NOTE N="a" PLACE="marg">Apoc. 19. 7.</NOTE>, a coronation <NOTE N="b" PLACE="marg">1 Pet. 5. 4.</NOTE>: <GAP DESC="foreign">, vn&s;peakeable words: &s;uch as is not po&s;&s;ible for a man to vtter. <HI>Acquiri pote&s;t</HI> (&s;aith <HI>Au&s;tin) ae&s;timari non pote&s;t foelicitas istius dici.</HI> Well may we come to enioy, neuer can wee perfectly e&s;timate the happine&s;&s;e of that day: when the enemies of God and his Church &s;hall be clad with di&s;honour and euerla&s;ting &s;hame <NOTE N="c" PLACE="marg">Dan. 12. 2.</NOTE>, and the Bridegroome with his prepared &s;pou&s;e <NOTE N="d" PLACE="marg">Apoc. 21. 2.</NOTE> &s;hall appeare in triumph and perfect glory <NOTE N="e" PLACE="marg">Mat. 25. 31, 33.</NOTE>, and an e|uerla&s;ting period be at once impo&s;ed to &s;<GAP DESC="illegible" RESP="KEYERS" EXTENT="2 letters">e, and to time <NOTE N="f" PLACE="marg">Apoc. 10. 6.</NOTE>, to teares and to death <NOTE N="g" PLACE="marg">Cap. 21. 4.</NOTE>: when the &s;oules vnder the altar &s;hall cry no more <NOTE N="h" PLACE="marg">Cap. 6. 10.</NOTE>, <HI>V&s;que quo Domine? Lord, how long?</HI> But <HI>Lord, now lette&s;t thou thy &s;eruant depart in peace</HI> <NOTE N="i" PLACE="marg">Luk. 2. 29.</NOTE>, <GAP DESC="foreign">, <HI>according to thy word:</HI> and now awakene&s;t thou thy loue to the re&s;urrection of life, <GAP DESC="foreign">: <HI>according to my Go&s;pell.</HI> To &s;ay no more; If there be any comfort and con&s;olation of the &s;pirit, any faith in the Lord Ie&s;us, any peace with the
<PB N="48" REF="27"> Father; peace of con&s;cience, de&s;ire and hope of hea|uen: Let him that hath an eare, heare, and let him that hath heard, con&s;ider; returne an Eccho of deuotion to the&s;e heauenly tydings; expecting with patience the con&s;ummation of his hope, <HI>In the day when God &s;hall iudge the &s;ecrets of men by Ie&s;us Chri&s;t, accor|ding to my Gospell.</HI></P>
<TRAILER>FINIS.</TRAILER>
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