A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 2 · Subpart 1

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 2 · Subpart 1

p. 302VERSE 1. I charge thee therefore before God, and before the Lord Iesus Christ, who shall judge the quick and the dead at his appearing, and his Kingdome; Preach the Word, &c.

THis Chapter is Pauls Cygnea Cantio, his last, and sweetest Song; by a Spiritual sagacity he saw his end approaching, and the time of his Martyrdome to be at hand, and therefore now he doth as it were make his last Will and Testament, wherein he gives Timothy many things in charge, & especially commends to him the work of Preaching. And since the words of dying friends usually take deep impression, he doth not barely exhort, but solemnly adjure Timothy to preach the Word with all diligence and care, according to the ends mentioned in the two last Verses of the foregoing Chapter.

To quicken him, he tells him what dangerous times were coming, and of his own death approaching. He desires Timothy to come to him, shewing how he was forsaken of all men; and then concludeth the Epistle with divers salutations, and a Valedictory Prayer.

The Chapter consisteth of foure Parts.

1. Here is a serious Exhortation and Solemn Adjuration given to Timothy, and in him to all the Ministers of the Gospel successively, to quicken them to a faithful discharge of that great Ministerial duety, viz. the Preaching and pressing of the Word in the several Parts of it, Verse 1.2. This Exhortation he backeth and enforceth with several Arguments.

1. From the day of judgement, Verse 1. There is a day coming when we must give an account of our Stewardship to Christ, who shall judge the quick and the dead, we had need therefore to be faithful and active in our Masters service.

… He presseth this diligent Preaching on him in respect of the dangerousnesse of the last times, wherein men will have itching Eares, be all for Novelty and vain Opinions, and will not endure sound Doctrine. Now the greater the danger, the more careful he must be to prevent it, Verse 3.4.

3. By reason of the shortnesse of his Life, which he foresaw. V. 6.

p. 3034. From his own example, he had fought the good fight, finisht his course, and kept the faith, and now was ready for a Crown of righteousness; do thou follow my steps and thou shalt attain my end.

2. He treats of some private and personal affaires from v. 9. to 19. where he desires that Timothy and Mark would come to him, 1. Because some had forsaken him, as Demas, v. 10. Others abused and opposed him, as Alexander the Copper-smith, and others were sent by him to other places to preach the Gospel. v. 12.

3. He gives a brief account of his first Answer before Nero, shewing how all men forsook him, yet the Lord was with him, who supported him in his trials, and delivered him from the cruelty of Nero. v. 17, 18.

4. After some particular Salutations he concluds with Prayer and Benediction, for Timothy and the rest of the Brethren with him.

I charge thee before God, &c.

The duty of preaching is full of difficulty, and the matter of great moment, the Apostle therefore useth a grave obtestation and a weighty adjuration to quicken Timothy vo the work. v. 1.2. Where we have, 1. The charge with an adjuration. 2. The ground whence this charge hath its force, or by whom he adjures him, 1. By God the Father. 2. By God the Son, who is here described by three particular Titles, The Lord, Iesus, Christ. 2. That he is the Iudge of all the world. 3. The time which he will judge it, viz. at the day of his glorious appearing.

I charge thee,foreign, obtestor, testificor, usurpatur cum quad magna cum Empthasi proponitur. Ser…a est ad nodum ob…estatio & maximi jaramenti vim habens. or as the Geneva Translation renders it according to the to the Original, I adjure thee. q. d. I testifie and call God to witness, who shall be revenged on thee in that dreadful day of the Lord,Quis sub tanta testificatione segnis esse audeat? Aug. if contrary to this charge thou be remiss and negligent, and dost not preach the Word instantly and earnestly in season and out of season. The Word in Scripture signifieth to intreate very earnestly. 1 Tim. 5.21.

To denounce and contest. 1 Tim. 6.13. To command with a denuntiation. 1 Tim 6.17. To adjure, 1 Sam. 14.27. And seriously to admonish. Exod. 19.22. When Dives would have one sent seriously to admo- his Brethren to change their lives,foreign, ut obtestetur eos, (i.) grav ter moneal & quasi adjaret eos ut ab epulatione desistant & paeniteant. a Lap. he useth the word in the Text. Luke 16.28.

Before God.] He doth not adjure him by Men or Angels,Haec commemoratio Majestatis Dei, vim magnam habet ad excitandos animos quo ri…è officium nostrum in docendo exequamur. Aretius. or any fallible witnesses, but he chargeth him by God the Father, and by God the Son, who are infallible witnesses of all we do, and impartial Judges that will not spare the Violators of his Precepts, that can neither deceive, nor will they be deceived. Did you ever hear a charge set with more pressing Arguments with more compulsive, dreadful and powerful perswasions, every word is like a crack of Thunder to rise us up to our duty.

Or I change thee in the sight of God,] So the Original carrieth it,foreign in conspestum Dei, ab foreign & foreign vul…us, significat id quod cor… est. who seeth all things, who is both Judge and witness of all our wayes, and will Judge every man according to his works, that thou neglect not thy duty even in perilous times.

He names God the Father, and God the Son distinctly, not as if they p. 304differed in Essence, and Christ were not God (as the Socinians blasphemously reach) but to distinguish Christ from God in respect of his Humane Nature and Office as Lord,Deus, hîc distinguitur à Christo, ac consequenter v…n Essentiam sed Personam Patris denotat à Lap. who hath redeemed us from the power of our enemies to be a peculiar people to himself. Now this his Divine Office doth not derogate from his Divine Essence, but rather presupposeth it; for how could he ransome and redeem us if he had not been God? Thus we finde them distinguisht. 1 Tim. 6.3. 'Tis is a Rule in Scripture when God alone is named it implyes the whole Trinity, and is to be taken Essentially for all the three Persons in the Godhead; but when the Word God is joyned with Christ (as 'tis here) then 'tis taken Personnally (i.) 'tis restrained to the Person of the Father onelyonly. Who shall judge the quick and the dead.] (i.) he shall judge all men without exception of any, all Nations must be brought before him. Matth. 25.32. Not onelyonly those which are already dead and sleep in the dust, but those also which shall be found alive at his coming 1 Thes. 4.16, 17. Acts 20.42 1 Cor. 15.52. 2 Pet. 4.7.Et Deum vindicem, & Christum judicem Timotheo proponit, si…n officio cessaverit. So say all the Creeds. Now the Apostle makes mention of the Judgment of Christ, because as we are his Embassadors and represent his person, so he will one day take a strict account of us how we have discharged our trust.

At his appearing and his Kingdom.] Or at his apearing in his Kindom,Non est foreign, adventus, sed foreign, ill…st…is apparitio. or the appearing of his Kingdom. [Hendyadis, duobus per uno positis.] An expressing of one thing by two Terms, a thing very frequent in Scripture.Apparitio Christi & regnum, idem valent, Calvin. Matth. 4.16. In the Region of the shadow of death, (i.) in the shady Region of death.Adventus Christi secundus ad judicium, est quasi porta & ini…ium regni & gloriae. So Revel. 8.5. Thunders and Voyces, (i.) Thundring-voyces. q. d. When he shall appear in his Kingdom, and shall come in a more glorious manner to judge the World. At first Christ came into the World in a state of Humiliation, poor and low, but when he comes to Judgement he shall appear in his glory, viz. in the full accomplishment and manifestation of his glorious and everlasting Kingdom. 2 Thes. 2.8. 1 Tim. 6.14. and 2.4, 8. So that the latter word is exegetical and an explication of the former. Christ reignes now in Heaven and in Earth,Regnat nunc Christus sed id non apparet in omnibus sicut tunc apparebit. Grotius. but 'tis obscured here by the Cross, and furiously opposed by devils and wicked men, so that there is not that clear manifestation of his Kingdom now; but when Christ shall have subdued all his enemies, and shall have destroyed all adverse power, and made them his fort-stool; then he will appear in his Majesty and great glory with all his holy Angels, and then will be the day (as I may so say) of his publick Inauguration before all the World, in which he will begin his glorious and everlasting Kingdom with all his Saints.

Observations.

1. Obs. Grave Obtestations and serious Adjurations (in weighty cases) are lawful. Moses used them, Deut. 30.18, 19. and Isai. 1.2. Abraham adjures his servant, Gen. 24.3. and Iacob adjures Ioseph. Adjurare est imperare alicui Divini nominis authoritate, & simul jurejurundo aliq…em obstringere ad aliquid praestandum vel non praestandum, ac ei poenas, eo g…avissimas; denunciare, si contra fecerit Ravanel.Gen. 47.31. A Minister is not onelyonly to beseech and humbly to intreat, but with all authority p. 305to bind mens consciences to the duty he perswades; and to adjure his bearers (as they will answer it before the Lord of Heaven and Earth at the great day) to yield obedience to the truths delivered. Cold preaching makes bold sinners, when powerful preaching awes the conscience. Matters of greatest importance must be pressed with greatest vehemence. As God putteth not sorth great power but for great purpose. Ephes. 1.18, 19, So neither must we use great earnestness, but in matters of great moment. Our natures are very base and backward to the best things, and so have need of all manner of provocations to quicken us to our duty: and 'tis a great aggravation of peoples sin when they will not obey such powerful preaching, as their contempt is greater, so is their sin, 2 Chron. 24.19.

This shews the folly of the Anabaptists, Socinians, and Quakers, who exclaim against all Protestations, Adjurations, and Oaths as things unlawful, and would tye men onelyonly to Yea and Nay, whereas we find in Scripture that God himself swears, (it cannot then be a sin) Gen. 26.12. Esay 45.23. 1 Sam. 3.14. Psal. 89.3. and the dearest of Gods servants have sworn, Gen. 14.22. and 21.24.

Ob. Our Saviour condemnes sewaring, Matth. 5.34. and so doth S. Iames 5.12.

A. Christ doth not simply and absolutely condemn swearing,Iuramentum est Legis naturae sicu…i ex omnium gentium usu fiquet. Wa…oeas. for then he should destroy the Law which Commands, swearing as a part of Gods Worship, and an honour due to his Name. Deut. 6.13. and 10.20. and a special meanes to end striffe and contention amongst men. Heb. 6.16. but he condemns all swearing by the creatures, and forbids all rash and all vain swearing, all customary swearing in our ordinary talk, and so doth S. Iames 5.12.

Ob. Tho the Law did allow of swearing in weighty cases before a Magistrate,See M. Manton on that Text, see 11 Reas. against vain swearing Ward on Matth. 5.34.Matt 5:34 yet now in Gospel-times 'tis unlawful.

A. Not at all, for the Prophet Esay prophesying of the Gospel-times times-expresly saith, They shall swear by the God of Truth. Esay 65.16. Paul oft calls God to witness. Rom. 1.9. and 9.1. 2 Cor. 1.23.Vehemens est asseveratio juramento firmata Brochmannus. Phil. 1.8. 1 Thes. 2.10. The Angel swears in the New Testament by him that lives for ever. Rev. 10.6. and Christ useth strong asseverations. Matth. 5.18. Iohn 3.5.

Ob. Since many forswear themselves and abuse Oaths, 'tis best (say they) wholly to forbear them.

A. The abuse of a thing must not take away the use of it,Est sallacia Accidentis. for then we must not eat, drink or wear cloaths, because many abuse them. Then we must cast away our money, cut down vines, and pull out our eyes because all these are abused. But who knows not that the abuse of these must be taken away, and the use remain.

See more in M. Firmin against the Quakers, p. 27. M. Fowler against Speed a Quaker, p. 16. and Walaeus Loci Com. p. 100. de Iuramento. Sayrus, CC. l. 5. c. 3.

2. Observation, The best have need of Obtestations and Adjurations even from terrours to quicken them to their duty. We are flesh as well as spirit, we are but in part regenerate and therefore had need of quickning; and if so holy, so mortified, so laborious a man as Timothy had need of double and treble charging (1 Tim. 5.22, and 6.13. and 2.4.1.) what need have we who p. 306never yet attained that degree of holiness as Timothy had, to be charged and charged again as we will answer it at the great day of the Lord to be faithful in the discharge of the duties of our several places. We must not onelyonly allure men by mercies. Rom. 12.1. but also quicken them by judgements, for such is the corruption of our nature, that we are so easily wrought upon by mercies as by judgements; hence when the Lord had promised six blessings to move us to obedience. Deut. 28.1. to 14. he adds 27. curses from (v. 15. ad finem cap.) the better to excite us to our duty. Mercies draw us. Rom. 2.4. and judgments drive us to God. This awed Iob 31.3. and made David tremble. Psal. 119.120. The Apostle knowing the terrour of the Lord, perswaded men to flee from the wrath to come, that so they might escape the terrors of that great day. 2 Cor. 5.11.

3. Observation, The godly do all as in the sight of God. They look at Gods eye more then mans, in all their Exhortations, Adjurations, wayes and walking. They look upon him as a Witness and a Judge of all their doings. They set the Lord alwayes before them. Psal. 16.8. They live alwayes as in his eye and presence, remembring that he beholdeth all their wayes, and Ponders all their paths. Prov. 20.21. This consideration will be

1. A Motive to sincerity

2. A Spur to duty.

3. A Corrasive to sin.

4. A Cordial in affliction.

1. 'Tis a singular meanes to keep our hearts sincere, and to make us universal in our obedience, hating every false way. When David was upright before God, and walked as in his eye, then he kept himself from his iniquity. Psal. 18.23. and kept all his Precepts. Psal. 119.168. This All-seeing eye of God kept Iob from sin. Iob 31.4. and kept Ioseph chast and pure. Gen. 39.9. and made Abraham sincere. Gen. 17.1. Seneca counselled his Schollars to do their actions so advisedly tanquam speciet Cato, as if some severe Cato lookt on them.Vitam praesentiâ Dei dignam ducamus. We are Christians and must do all tanquam spectet Deus, remembring that we are alwayes under the inspection of the All-seeing God.

2. It's a spur to duty. The Master and the Commanders eye make the Servant and the Soldier active. If we do any good in secret, God sees in secret and he will reward us openly. Matth. 6.6. Acts 10.4.

3. It's a corrasive to sin. The Thief durst not steal if he thought the Judge lookt on him, nor the Adulter act his lewdness if he thought the jealous husband stood at his back ready to slay him.V. Capel on Tentat. l. 2. c. 2 p. 153, &c. Atheism is the root of all the wickedness amongst us. Psal 14.2. & 50.21, 22. & 94.5, 6, 8. Ezek. 9.9. This breeds Hypocrites. Iob 13.16. There is a grain (at least) of Atheism in every sin.

4 'Tis a Cordial in affliction. God is an Omniscient and omnipresent Friend, he knows all our losses, crosses, tentations, enemies, Rev. 2.2, 3, 9, 13. When the Priest and the Levite pass by us, then he comes in to us. He was with Ioseph in the prison, & Ieremy in the dungeon, & with Israel in Egypt.

4. Observat. Christ is the Lord, according to his Divine Nature he is Gods Coeternall, Coessential & Coequal with his Father. This Title Lord answereth to the Hebrew word Iehovah, which the Septuagint render Lord. In the New Testament this Title is given to Christ about a thousand times. He is Lord over our Faith, over our Consciences, our Lives and Persons.

The Arrians and Socinians seeing Christs Humiliation and abasement, denied his Deity, affirming that he was not God Essentially, but Nominally. Since this Old, blasphemous Heresie is revived in our dayes under the Notion of New-Light; since it is such an Heresie as overthroweth p. 307the very foundation of our Faith, the ground of our Worship, and salvation by Christ, and of all the good wee expect from him; I shall therefore give some briefe Arguments against it, and so passe on.

1. That Christ is very God appeareth by the Titles which are given to him in Scripture.

1. He is called Iehovah, which is the most Glorious, proper and peculiar Name of God, Ieremiah 23.6. Malachi 3.1.

2. He is stiled Gods equal, Zachary 13.7. Philippians 2.6. of the same Essence with the Father, he is not Consimilar like the Father, but Consubstantial, the same with him; the one differs from the other Personally, but not Essentially, 1 Iohn 5.7. these three are One, One in Essence, one in Propriety, one Iehovah: Hence God himself calls him God, Hebr. 1.8. 1 Timothy 4.19. God manifest in the flesh, and Immanuel, God with us, Matthew, 1.23. Thomas calleth him, My Lord, and my God. In him dwelleth the fulness of the God-head, Colossians 2.6. It is the Fathers Will that all men should honor the Son even as they honor the Father, Iohn 5.23. 1 Ioh. 5.20. Grotius the Socinian-Arminian-Papist labors to pervert those texts which hold forth the Deity of Christ, as Philippians 2.6.1. 1 Timothy 3.16. Hebrewes 1.2. and especially, Acts 20.28. Romans 9.5. These two Texts are so clear for the Deity of Christ, that the Learned Socinian hath no shift but this, that some old Manuscripts which he hath seen, read it otherwise. But if a thousand Manuscripts should corrupt the Text (as Grotius endeavours) to maintain an Heresie, let them be Anathema.

2. It plainly appears that Christ is God by his Attributes.

1. He is Eternall, Micah 5.2. Proverbs, 8.22. Iohn 17.5. Revelations, 1.8.

2. Immutable, Hebrewes 13.8.

3. Omniscent, Iohn 2.24.25. and 22.17.

4. Omnipresent. Matthew 28.20.

5. Omnipotent, the Almighty able to do whatsoever pleaseth him Revelations 1.8. and 11.17. and 19.6. He is the mighty God, Isay 6.9. All Power is given to him both in Heaven and in Earth. He hath Power to forgive sins which is proper onelyonly unto God, Matth. 9.6. He hath Power to Judge, to Justifie, to Sanctifie, condemn and save.

3, By his Works, if you will not believe him by his Word, yet believe him for his Works sake, Iohn 14.11.

1. The work of Creation shewes plainly his Deity, Iohn 1.3. 1 Cor. 8.6. Colos. 1.16. Heb. 1.2, 3.

2. By the works of Providence, by him all things consist, and subsist, Iohn 5.17. Colos. 1.17. Heb. 1.3.

3. By his Miraculous works: winds and Seas obey him, he cast out Devils, and cured all diseases.

4. Worship is due onelyonly to God, but Christ is worshipped. Steven prayes to him. We are baptized into his Name. We believe in him. Kings must serve him, Psalm 2. ult. and all the Angels worship him, Hebrewes 1.6, 7.

5. There is an absolute necessity that Christ should be God as well as Man; for as an Infinite Justice was offended, so an infinite Justice must be satisfied. The intollerable weight of Gods wrath the burthen of sin, the power of Satan which is to be opposed, and the great good which we had lost and must be restored by Christ, all conclude Christs Deity. Besides he is Judge of all the World, which necessarily presupposeth his Deity, he must be Omnipotent, Omniscient, &c. who is this Judge.

p. 308If any would see this Controversie more fully cleared, he may peruse Perkins, CC. l. 2. c. 1. Q. 2. Doctor Owen against Biddle, from Chapter 8. to 15. Leighs Body of Divinity, l. 2. c. 16. Porters Vindication of 1 Iohn 5.20. Ienkins on Iude 4. p. 162.163. fol. Polyander contra Socin. cap. 43.

1. This may discover to us the hainous nature of sin, in that nothing could pacifie the wrath of God, nor wash out the stain of sin, but the blood of God, as the Holy Christ stiles it, Acts 20.28. Consider but the price that was paid for the least sin, it made Christ to groan and sweat non guttas sed grumos clodded blood, Luke 22.44. great was the soare that needed such a salve, and sad the malady that could be cured by no other medicine. In nothing is the horrour of sin seen like as in the Humiliation, death and suffering of Christ. This should make us hate sin as the Evil of evils, better be in Hell without sin then in Heaven with it. Sickness, Poverty, imprisonment, &c. These are but outward evils, a man may lie under such afflictions, and yet be under dear Affections; as Iob; David, Paul. It is onelyonly sin that makes us odious to God, and therefore sin should be odious to us, Psalm 97.10. We should hate it not onelyonly Odio aversationis, but also odio inimicitiae. Not onelyonly by flying from it, but by pnrsuing it with an hatred of enmity. Sin fights against the Essence and Being of of God, it would kill him, and therefore we should kill it.

[See therefore Master Ier. Burroughs, Sin the evil of evils, Master Robert Bolton Instruction for comfort to afflicted consciences, Chapter 4. Page 110. Doctor Samuel Bolton. Sermon on 2 Samuel 24.10. folio. Dr. Goodwins Aggravation of sin, p. 1. &c.

2. 'Tis matter of singular Consolation. Dost thou want wisedom, Righteousness, Sanctification, &c. Christ is God & therefore infinitely good, able to supply all thy wants. He's a rich Magazin, in him are Treasures of Wisedom, Righteousness, &c. In him doth fulness, all fulness dwell, he hath not onelyonly a fulness of sufficiency, but a fulness of redundancy, an overflowing fulness,See Doctor Preston, and Mr. Bridge on that Text. for me and thee, and all believers to the end of the world, Iohn 1. 16. Colos. 1.19. and 2.10:

2. It may comfort us in respect of the Churches troubles; Christ is God and King over his Church, though he be a Lamb for Meeknesse, yet is he a Lion for Power; and though he may suffer his people for a time to lie, (Inter oleros, so the Septuagint read it, as we Clergy men now do) amongst the pots, yet they shall overcome by the bloud of the Lamb, Revelations. 12.11. the sons of Zerviah may be too strong for us, but not for him, Ier. 50.33, 34. be they Kings that oppose his Church? Christ hath said, He will wound even Kings in the day of his wrath, Psal. 110.5.

3. If Christ be God, then extol and exalt him according to his excellent greatness.

1. Exalt him in your judgements, have high apprehensions of him, in your judgements esteem him the fairest of ten thousand, Christ must be admired now as well as hereafter of all that do believe: 2 Thes. 1.10. esteem his wayes the best wayes, his comforts the sweetest comforts, his Rewards the highest rewards, and his People the happiest People.

2. Exalt him in your Affections, seeing he is God, love him as God with a transcendent Love; we must not love him with a low, common, sensual Love, as we love a Beast: such love is hatred and contempt in his esteem; p. 309but we must love him Appretiativè & Intensivè, Affectu & Effectu; with the highest intention of Affection, as the dearly beloved of our souls. Our love to Christ must (in some measure) resemble Christs love to us, now his was transcendent love to us, Rom. 5.7, 8. and so must ours be to him. They love not Christ who love any thing more then Christ,Dilige nil supra Christum nil extra, ni contra, nil aequè. Vide Burroughs Gratious Spirit▪ 2 P. Chapter 1. page 285.286, &c. they love him not at all, who doe not love him more then all.

2 It must be Real love. Many will complement with Christ, bow their knee, or put off the hat to the Name of Jesus, or keep a riotous Feast for him, or rather for themselves, Zach. 7.6. Christ is never less thought of then at Christide,See more in Mr. Prins Histrio-Mastix p. 48.225.743. l. 783. he hath more dishonour done him in those twelve daies then in all the twelve moneths of the year besides, looke on mens Actions, and you would think they were keeping a Feast to Bacchus or some Heathenish God, to Iove rather then to Iehovah. We see shadowes, but where is the Reality of your Love? what do you more then others? where is your zeal, your mourning for the dishonours done to Christ? your readinesse to doe and suffer for him?Exhibitio ope…is indicum est amoris. Bern. The woman that loved Christ, bestowed a box of precious oyntment on him, Matt. 26.7. Peter that loved Christ, fed his sheep.

3. It must be an Vnited, collective love, we must love him with all our souls and all our affections together. As all the Rivers run into the Sea, and meet in one Ocean, so all a Christians affections should meet in Christ who is the center and resting place for the soul. United love is very strong, the Sun-beams when contracted and meet in a Burning Glass are of great force and strength.

4. It must be Spiritual, as Christs Beauty and Excellencies are spirituall, such must our love be, it springs from spiritual Principles, and hath spiritual ends.

5. It must be Conjugal Love which is, or ought to be the strongest Love, Prov. 5.18.19. the Spouse of Christ must be sick and transported with love, Cant. 2.5. and 5.8.

6. It must be a Chaste Love, a true Spouse loves none like her own Husband, though she have many friends, yet she hath but one Beloved, one Husband: so the Saints are chaste, and have not their hearts divided between Christ and the World, or between him and sin. It is not Harlotry love that can love many at once; hence the Saints are called Virgins, Cant. 1.3. Rev. 14.4. for their spiritual chastity, because they are not defiled with the corruptions of the world.

7. It is a Rational Love, there is all the reason in the world why we should love Christ best.

1. If we consider him in himself, he is God blessed for ever, Romans 9.5. and whom will you love, if you love not God?

2. If we consider the Proximity of his Nature, he is flesh of our flesh; he is Goel, propinquus noster, our near kins-man, Iob 19.25.

3. If we consider him in Reference to his people,See Mr. Leighs Crit. Heb. p. 34. they have the most engagements of all people in the world to love him, all he did and suffered was for them, they have received most from him, and therefore he may in equity expect most from them.

4. Consider him in his Relations, they all call for our love. All Rezelations meet in him Eminently.

1. He is our Father, Isay 8.18. and whom should children love like their Father?

p. 3102. He is our Redeemer, from how great misery to how great mercy hath he exalted us! of Canaaites he hath made us Israelites, of sinners he hath made us sons, of foes he hath made us friends, and of heirs of hell, he hath made us heirs of heaven.

3. He is our Brother, Hebrewes 2.11. our Husband, our Lord and Master. Now a Brother will love a brother, a Wife her Husband, a Servant his Master; but when all these Relations shall meet and concenter in one person, how great must that love be?

5. Consider the Excellencies that are in Christ, and so he … the most lovely and desireable. Three things make one lovely, Fulness, Fairness, and Constancy, Now all these are in Christ in an eminent manner.

1. Fulness and riches have an Attractive inviting Vertue in them, all men desire fulness, the Drunkard loves to fill himself with strong drink, the Worldling loves full Barns, the Voluptuous man his fill of Pleasures: yet all this fulness is mere emptiness compared with Christ. In him onelyonly is Real fullness and satisfaction to be found.

2. He is absolutely the most fair and beautiful, in respect of his transcendent purity he is fairer then the children of men,Christus & Coelum non patiuntur Hyperbolen. See Mr▪ Robinson Types of Christ. Psalm 45.2. He is a Sun for Light, & Lustre, Mal. 4. a Lilly for Beauty, a Rose for sweetness, a Lamb for meekness, Bread for support, Water for refreshing, Milk for nourishing, and Wine for comforting, Isay 55.1.2, 3.

3. He is a constant Friend, the World is off and on, and forsakes us in our greatest straits, but Christ will never leave his People, he will guide them with his Counsel till he bring them to Glory.

Lastly, Consider our love, 'tis the best thing that we can give unto Christ, 'tis indeed the man, it denominates a man, that we are that we love most. Affectus Virum indicat, If a man love pleasures most, then be is a voluptuous man, if the World, a worldling. Christ I am sure hath best deserved our love, and hath payed dearest for it; if any can shew better Title to it, let him take it. It should deeply humble us to consider how there is none less beloved then Christ who yet hath best deserved our love. Every one hath his beloved, the Drunkard hath his beloved cups and queans, the Worldling his beloved bags and barns, onelyonly Christ lies unregarded by the most of men. Of all Evils the evil of sin should most affect us, and of all sins, Gospel sins and unbelief, not prizing Christ nor receiving him into our hearts, but like the Gadarens preferring our swinish lusts before him. This is that damning sin which Virtually is every sin, and binds the guilt of all sin upon the soul, Iohn 3.19. Let us then promptly obey him and readily submit our wills to his Will; let us take him for our Lord, as well as for our Saviour. Many would have him Jesus to save them, but not a Lord to Rule them; but he will save none such as obey him, Hebr. 5.9. God hath joyned Lord and Saviour together and we must not separate them, both in the Text, and Philippians 3.20. Titus 1.4. We must yield him sincere Obedience if ever we look for any benefit by him,See Mr. Vennings. Ser. on Matt. 7.21.Matt 7:21 'tis not crying, Lord, Lord, but doing his will that he expects, Matthew 7.21. Hence Christ reproves the Pharisees for their Vocal and Verbal subjection and ingemination of Lord, Lord, Luke 6.46. why call ye me Lord, Audi, nemo melius, specta, nemo pejùs.Lord, and doe not the things which I require? Many speak like Angels of Light, but they act like angels of darknesse. They defie the Devil in words, but Deifie him in works. All such mens Religion is Vain and abominable, Isay 1.11. to 16. and 66.3. Christ hath abundance of dishonour done to him in the world by such formal professors; we should labour to fetch off that dishonour by walking in the power of Religion, and adorning our Profession with a pious conversation, 1 Pet. 2.12.

p. 311Who shall judge the quick and the dead.

Here we have; First the Person judgeing, Christ. Secondly the Persons judged; All men from the beginning of the World till the end there of; all such as shall be alive at Christs coming, or dead before.Vivos & mortuos, sub istis duabus differentiis comprehenduntur omnes, homines. Aquinas.

That there is a Day of Judgement appointed by God,See Mr. Ienkins on Iude 6. p. 251. folio.Jude 1:6 is aboundantly proved by all that have written on the Creed. If any Atheistical Quaker shall deny it, he deserves Punishment rather then an Answer: Yet if any desire to be satisfied in that Particular,Clapham against the Quakers, Sect. 6. p. 31.35.36. Master Clapham hath spoken very well to that point. I delight not if I can chuse to have any thing to doe with unreasonable men: I shall therefore confine my selfe to the Text.

1. Observation, Christ shall be the Iudge of all the World: Now there are many subordinate, inferiour Judges, now Christ judgeth Mediately by men; but in that great day of the Lord, Christ onelyonly shall be Judge, when he shall have put down all Rule and all Authority, and shall judge men immediately in his own Person:Christus est Iudex generalis, coelestis, supremus. God hath committed all Iudgement to the Son, Iohn 5.22. and hath ordained him to be Iudge of quick and dead, Acts 10.42. Romans 14.10. 2 Corinthians, 5.10.

Question, How is Christ the Iudge, when God is called the Iudge of all the w…rld, Gen. 18.25. Eccles. 3.17.

2. The Word is said to Iudge us, John 12.48.

3. The Saints are said to Iudge the World, Matthew, 19.28. 1 Cor. 6.2, 3.

4. And one wicked man is said to Iudge another?

Answer, These knots are easily untied by distinguishing.

1. There is, Iudicium authoritatis, an Authoritative judgeing, which resides in the King as in the Root and Fountain, and so God is Judge himself in respect of Authority, Psal. 50.6. Romans 2.16. Hebrewes 12.23. As for that in Genesis and such like places, it may be understood of Gods Providential exercise of judgement in this world as Moderatour and Governour thereof; and not of the Ultimate Judgement at the last day.

2. There is Iudicium Probationis, a judgeing by way of External administration, execution and promulgation of the definitive Sentence, and thus Christ is Judge alone; all judgement in this respect committed to the Son, the Father judgeth no man but by him, Iohn 5.22. God hath the Power,Iudicium Vniversale est commune toti Trinitati quoad authoritatem, & quoad sententiam, quae omnibus consentientibus dictabitur: Nam opera Trinitatis ad extra sunt indivisa. Aquinas. but the Son hath the Commission to execute that Power; for though it be an Action common to all the three Persons in the Trinity, yet the Execution of it appertains to the Son.

3. There is Iudicium Declarationis, a Declaration Judgement, and so the Law judgeth; the Judge doth but pronounce the judgement of the Law, Iohn 12.48. Rom. 2.12.16., We shall be judged at the last day, both by Law and Gospel.

4. There is Iudicium Assessionis, & Approbationis, a Judgement by way p. 312of assent and approbation, and so the Saints shall Judge the world,I…dicant Interpretativè consentiendo & approbando Sente…am judicis▪ … quinas Supplem P. 3. Q 89. Art. 1: Iudica…uri sunt assessio…â quadam digniate. Estius. they shall sit as Assessors, and be approvers of what is done. We see at the Assizes the Judge gives the final and definitive Sentence, and the Justices on the Bench that sit with the Judge do assent and acknowledge the judgement to be true and just. This honour have all, and only the Saints, even the least and meanest of them shall judge their Judges, and help to condemn those that formerly abused and condemned them, 1 Cor. 6.2, 3. they shall be on the Bench, when Angels and wicked men shall be at the Bar. Those proud, infernal fiends which did molest and disquiet thee, shall now be disquieted by thee;Ch…istus & Sancti sunt Corpus & membra Christus judicabit ut primarius j…dex sententiam ferens, Sancti ut astipulatores sententiae judicis subscribent, & triumphabun… de mundo. Paraeus, in Christ thy head thou shalt adjudge them to their everlasting Prison. As Joshua's souldiers set their feet upon the necks of the Cananitish King; So the poorest Saint shall at the last day triumph over all the enemies of his salvation to such the promise runs R…vel. 3.21.Participia haec extensa sunt (ut loqu. S…holastici) idesque actus continûos denotant. Schooles, Guard. Rule 56. Vincenti, non fugienti aut molli dabitur. To him that overcomes (foreign) He that by the Power of Christ is still overcomming the enemies of his salvation, though he cannot overcome them by way of Equality so perfectly as Christ did; yet if by way of conformity and similitude we resemble him in our measure and degree, we shall raign with Christ, and sit with him in his Throne.

This is a great dignity that the Judge and Saviour of all the world should so highly exalt his poor contemptible servants,See more in Mr. Fenner on 1 Cor. 6.2. fol. p. 67. and Mr. Cawdrys, Ser. on the same Text.1 Cor 6:2 to be part of that Royal train which shall attend the great Judge of all the world (1 Thess. 4, 15.) and to be Coassessours with him on the Bench in that great and glorious day of the Lord. But this Dignitie calls for Dutie, we must walk as becomes the Judges of the World. Judges must, (or at leastwise ought to be) Just and inoffensive men, 2 Samuel 23.3. Our righteousness must condemne the worlds Unrighteousness, our forwardness, the worlds back wardness, our Faith, the worlds Unbelief; as Noah did Hebr. 11.7. Many walk so loosely and profanely, as if they meant to Iustifie, rather then Iudge the world; their Hypocrisie and Apostasie is too visible to all.

2. It should admonish us to beware of wronging the Saints, It's dangerous abusing Judges, such will cry one day to be hid from the sight of them. Love them therefore now, delight in their company, succour them in their Necessities; Christ takes the courtesies and injuries which are done to them, as done to himself, Matt. 25.35, &c.

5. There is Iudicium comparationis, a judging by way of comparison; and so not onelyonly the Saints, but one wicked man shall condemne another that is worse then himselfe. Tyre and Sidon shall rise in judgement against Corazin and Bethsaida. Sober Heathens and just-dealing Turks shall rise in judgement against intemperate and unrighteous Christians: yea the Creatures (as Origen conceives) that have served their Creatour in their several stations, shall rise in judgement against man that hath rebelled against his God.

Question, But why hath God ordained Christ to be the Iudge?

Answer, Because he is every way qualified for such a work.

1. In respect of Knowledge, Isay 11.2. He knowes all the Thoughts, p. 305intentions, words and workes of men, Matthew 9.4. Iohn 2.24.25, and 21.17.

2. In respect of Righteousnesse, He is a just and a Righteous Judge, Isay 11.3, 45. [See more on Verse 8.]

3. In respect of Power, man may kill the body, but He can kill the soul, Revelations 20. ult. He is King of Kings, and Lord of Lords, 1 Timothy 6.15. Revelations 19.15.

4. The judgement must be Visible, and therefore it is meete the Judge should be so too.Christus judicabit secundum utrámque Naturam, nam omnia occulta hominum scire & producere est Deitatis; ferre sententiam est humanae Naturae Wendelin Exercit. 130. The Father is Invisible, but the Sonne in our Humane Nature is Visible, and therefore God hath committed this judgement to the Sonne, who is also called the Sonne of Man, Matthew 19.28. and 25.34. Iohn 5.27. since God intendeth to deale with man after the manner of Men, He condescendeth to let them have one that is Flesh of their Flesh to be the final Judge between him and them, that he may be the more justified, and they left without excuse.

5. Seeing Christ abased himselfe in the State of Humiliation for his Fathers Glory and Mans Redemption, therefore God hath raised him to a State of Exaltation, that to him every knee should bow, and hath given him a Name above every Name, Philippians 2.7. to 12. This is Gods ordinary way to make the deepest Humiliation the way to the highest Elaltation.

Question, Whom will Christ judge?

Answer, All Rational Creatures.

1. The Devils and evil Angels, 1 Corinthians 6.3. Though they may disquiet thee now, yet the time is at hand that thou shalt sit in judgement on them, and condemne them for their Rebellion against God. Thy obedience shall condemne the Devils disobedience, that whereas thou a poore weake man dwelling in an house of Clay, clogged and clouded with many tentations and infirmities, yet diddest worship the Lord in the beauty of Holynesse; when these Glorious incorporeal pure Spirits which had no Tempter, yet refused to obey him. These are kept in Chaines for the judgement of the great day, Matthow 25.41. 2 Peter 2.4. Iude 6. Revelations 20.10. then shall be opened before all the world, the Time, the Nature, and the Manner of their first sinning against God, and all the murders and villanies they have committed upon the souls of men. This they know, they believe and tremble at the thoughts of it.

2. All men, Good and bad, Noble and ignoble, Old and and young, Great and small, Learned, and unlearned; Dives must appeare as well as Lazarus, Kings as well as Subjects, Ecclestasticus, 3.17. Matthew 25.32. Acts 10.42. and 24.15. Romans 14.10, 12. 2 Corinthians 5.10. Iude 15. Revelations 2.7. and 20.12, 13. Mens nets are made in that manner that little Fishes creep through, and great ones breake through; but Gods net taketh all, and holdeth them too. Atheists must not thinke to escape for ever, though the Patience of God may wait and not presently inflict judgements, though he forbeare, yet hath he not forgot to doe Justice; but will ere long set mens sinnes in Order before them, Psalme 50.21. As sure as GOD hath Decreed thy Death, so sure is the Decree of bringing thee to judgement, Hebrewes, 6.9, 27.

p. 306At this Grand Assizes all must appear in proper person, here is no Answering by Proxey, Proctours, Substitutes or Atturnies, but every man in person must give an account of himself to God.

2. Here no Excuses will be taken, no Appeales be heard, in the Courts of men we may appeale: Iacob appeales from Laban to the highest Tribunal, Genesis, 31.53. So did David, 1 Kings 24.13. and Zachariah, 2 Chronicles 24.22. Paul appeales from Festus to Caesar, Acts 25.10. But Gods High Court of Justice knoweth no Superiour, He is King of Kings, Revelations 19.16.

3. Here is no Repealing of the Sentence. In this lif the Sentence may be Repealed and the judgement prevented by Repentance, Ieremiah 18.7, 8. to 11. but this is the last judgement, and here men receive their finall doome.

4. Other Judges a man may out-run, but there is no escaping the hands of God. He filleth Heaven and Earth, where ever we flie we are still in his Territories, Psal. 139.7. to 12.

5. Earths Judges may be corrupted by Briberie, but Christ is the most righteous Judge, and may as soone cease to Be, as cease to be Just. The Earth is the Lords, and the fulnesse thereof, so that all the wealth in the world cannot bribe him; Riches availe not in this day of wrath especially, Iob 36.18,Manus ille habet, sed Eleemosynis non muneribus implendas. Nullus hic Eloquentiae, vel Pecuniae louis. Drexelius. 19. Prov. 11.4.

6. Other Judges may judge of Externals, but Christ knoweth the heart, and judgeth accordingly, Hebrewes 4.13.

7. Other Judges may be deceived by the sleights and subtleties of men, but this Judge, Nec fallitur, nec flectitur, No Power nor Policy can work on him, Proverbs, 21.30.

1. Since Christ is Judge of all men, take heed of offending him. Better displease all the world then displease him. He can do more for us or against us then all the world besides. He's the best friend, and the saddest foe; if he be against you all the creatures are against you, and if he be for you all are for you. The men of Tyre and Sidon made their peace with Herod, because their Country was nourished by the Kings. Acts 12.20. We hold all in Capite, Christ is Lord Paramount of Lands, Life, Liberty, and all that we possesse, and can take all from us when ever pleaseth him; it will be our wisedom therefore who ever we fall out with all, yet to keep in with him. **See more M. Ienkin, Jude 14. p. 210. fol.Jude 1:14Make the Judge your friend, agree with him whilst you are in the way.

Kisse the Sonne (id est) shew your Love, Loyalty, Subjection, Faith, Feare, Obedience to him, Psalm 2.12. Prize his Service, preferre it bebefore all the Crownes, and Kingdomes of the World. The greater the Prince, the more Noble the Service: Christ is Lord of Lords, and King of Kings; none like him, and therefore no Service like his. It is more Noble to be his Servant, then to be King of all the World; As it is more Honour to be a Princes Favourite, then to be Shepheard of a Flocke of Sheepe.Christo servire est Regnare, magnus est animus qui se Deo tradidit. His very service is Freedome, and his Worke is wages. Be not then offended at Christ now, be not ashamed of him p. 317and his selfe-denying wayes here, least he be ashamed of you at that great day, Mark 8. ult. But prize all that is his, Love his Ordinances, his Ministers, his Saints, his Doctrine, his Discipline. Make him yours now, and he will be yours for ever. When all created comforts forsake you, he will never forsake you: Our Fathers dye, and the Prophets dye, but Christ who is the Father of our Fathers, and the Prophet of Prophets, lives for ever, Zachary 1.5. When these Cesterns are broken, yet this Fountain abideth, Psalm 18.46. Most men are careful to get and keepe the favour of great men, Proverbs 29.26. but what will it avail us to have the favour and applause of our fellow-prisoners, if the Judge condemne us. It will be our onelyonly wisedome with Paul to labour to be acceptable with Christ, and that upon this very ground, because we must all appear before the judgement Seat of Christ, 2 Cor. 5.9, 10.

2. This speaketh singular Comfort to all Believers who have taken Christ for their Soverain, as well as for their Saviour. Why the Judge is thy friend, yea he is thy Saviour and Redeemer, it is he who was judgeed and condemned for thee, it is he who hath satisfied Divine Justice, and paid thy ransome; So that thou needst not fear what sin or Satan can do against thee. The Judge is thy Father, Brother, Husband Head,Non alienum aut inimicum, sed fratrem expectamus judicem. thy Advocate and Intercessour, who hath so often moved for thee, and prayed for thee, and therefore thou mayest now be assured he will not be against thee. And therefore Christ would have all his people to thinke on that day with delight, and to lift up their heads with comfort and confidence, because the day of our Redemption draweth nigh.

This day will be a day of Full Redemption,

This day will be a day of Refrigeration,

This day will be a day of Vindication,

This day will be a day of Retribution.

1. To all Believers it will be the day of their Full Redemption, aud deliverance from all their Enemies, Luke 21.28. Ephesians 4.30. Here we lye in Thraldome to sin and misery, the best must cry with the Apostle, Who will deliver me from this body of death? Why this blessed day will set us fully free, Romans 8.21, 23. Now our Redemption is in fieri, Nunc redemptio facta est merito, tunc fiet efficaciâ, quando vis Redemptionis plene sese exercet in nobis. Paraeus.'tis begun; but then it shall be compleated. Hence it is called a day of Salvation, which the Saints doe much desire, Hebrewes, 9.28. The contracted person rejoyceth to think of the day of marriage, the King of a day of Coronation, the Victorious Souldier of a day of Triumph,Omnis nostra consolatio in Christi adventu & judicio fundatur, quia tunc apparebit adsalutem. Paraeus. and shall not we rejoyce in this day of our Jubilee, this day of consummation of the marriage between Christ and our Souls this day when we shall for ever Triumph over all the enemies of our salvation, and are therefore commanded to Comfort our selves with these things, 1 Thes. 4.16.

2. 'Tis a day of refreshing to all gracious Soules that are tired with …in and sorrow, and schorched with fiery and fierce Tentations. foreign, refrigerium; A refreshing and cooling of a man who hath been almost spent with toil and heat.Acts 3.19.20. they shall now rest from their labours, Revelations 7.16. and 14.13. This brings them to a Remaining Rest, See Master Baxter Saints Rest, P. 1. c. 7. Sect. 8.and to an everlaing Sabbath, Heb. 4.9. 2 Thes. 1.7. The time of the Judges coming is the time of the Saints refreshing, p. 308and as the Apostle reasoneth, Who shall condemne, it is God that Justifieth, so may they say, Who shall condemne, it is Christ that judgeth us? the rememberance of this maketh them to rejoyce with exceeding joy, 1 Peter 4.13.

3. 'Tis a day of Vindication; here many times Gods dearest servants are slandered, misreported, misrepresented to the world, as Hypocrites, turbulent enemies to Caesar, &c. I but remember that at the last day there will be a Resurrection of Names, as well as of Bodies; Christ shall then cleare thy Innocency as the light, Psalm 37.6, and Vindicate thy reputation from all the false aspersions of thine adversaries, this comforted Iob, when his friends accused him wrongfully (Iob 16. and 19. & 19.25.) That his Record was on high, and his Redeemer lived. The rememberance of this judgement made Paul to slight the judgement of man, 1 Corinth. 4.4, 5. Here men have their day and carry all before them; but I passe not for mans day, for I expect another day. This may comfort all the meek and poor of the Earth against their cruel enemies, the Lord is their Judge, and he will save them, Isay 11.4. and 33.22. Here many times Christ is condemned, and Barrabas set free; the righteous is condemned in his Righteousnesse, and the wicked are exalted to honour.

Here they live longest (many times) who deserve not to live at all, Iob 21.7. Here the Israelites make Brick, whilest the Egyptians dwell at ease. Godly David is in want, when profane Nabal abounds. How oft is Sion Babilons Captive, and Dives in plenty, whilest Lazarus in misery? So that if Gods people, had hope only in this Life, they were of all men most miserable.

I, but the comfort is, there is another day, and another reckoning, when the Righteous shall rejoyce, and the wicked shall mourne, Isay 65.13.14. Then God will review the judgements of the World, and those sinnes which have not been judged and punished, and the things which have been falsely and unrighteously judged, shall be brought to open view.

God will not alwayes suffer his Jewels to lie in the dirt, but he will Vindicate the injuries which are done to them, Luke 18.7. Appeale to this day from all unjust Sentences, and patiently wait for it, Iames 5.7, 8. We may answer our Adversaries, as Ierom of Prague answered the Councill of Constance, when they cited him to appeare before them, that they might condemne him. Et ego cit… vos ut mihi respondeatis coram altissimo & justissimo judice post centum annos. And I charge you shortly to answer me before the great Judge of all the World.

Now men curse you but Christ will then receive you, with a Come ye Blessed, Matthew 25.34. Then he will supply all your wants, repair your credits, make up your losses, destroy your Enemies, and make your vile bodies like to his own glorious Body farre surpassing the brightnesse of the Sunne, or the most Glorious Angels. Christ is thine, and therefore this and ten thousand times more is thine.

Thou hast bought the Field, and the Treasure that is in it is thine also. As for the wicked, let them quake and tremble to think on that day, but doe thou sing and rejoyce, and call on the Heaven and Earth and all the Creatures in them to beare thee company, Psalm, 96.11.12, 13.

p. 3094. 'Twill be a day of Retribution, a day when the Lord will fully recompence all the service and beneficence of his Saints even to a cup of cold water. Then all the good and onelyonly the good which hath been in thy intentions, affections, words and actions shall be openly proclaimed to thy everlasting praise. Even thy most secret obedience shall have open recompence. Matth. 6.6. All thy praying, fasting, almes, teares, doing and suffering for Christ, yea, those good works which thou hast forgotten, Christ will then remember, Matth. 25.37. and they shall be repeated openly. To have a mans goodness proclaimed before a Nation by some Stentor is an honour; to have Christ himself to publish our praise, and that before Angels, Men and Devils, at the great and glorious day of the Lord, is the honour of our honours. Christ will not onelyonly be thy Compurgator, but thy Enchomiast at that day. Alexander admired the happiness of Achilles because when he lived he had Patroclus for his friend, and after he was dead he had Homer for his Encomiast. But O the happiness of a Christian who hath God for his friend, and Christ for his Encomiast! He hath a Book of Remembrance, wherein he registers all the good we do,See more M…ryfield on the …reed. Art. 7. p. 4…9 & 525. with all the circumstances which may any way illustrate our goodness. Mal. 3.16. All thy good works shall be brought forth, not as meritorious causes, but as signes and evidences of thy faith, Christ instanceth in works of mercy, because they are most manifest to the world, and more visible then faith. Matth. 25.35. And this should make us to abound in the work of the Lord, since our labour is not in vain in the Lord. 1 Cor. 15. ult.

Ob. The Godly have had their failings, shall not those be publisht in that day?

A. I conceive not, all their sins are forgiven and forgotten: and nothing shall be remembred in that day but their goodness.Quia pii sunt justifica… & abs…luti, nullum que jam amplius propter satisfactionem Christi reatum aut culpam habent, apparent in judicio cum gloria, impios judicaturi (suo modo & gradu) à nemine judicandi. Bullinger. 1. This is most agreable to the promises which God hath made of pardoning our sins and remembring them no more, of blotting them out, and casting them into the depths of the Sea. Psal. 32.1. Esay 33. ult. and 43.25. Ieremy 31.34. Micah 7.18.

2. God hath oft confirmed these promises both by his Spirit inwardly, and by the Word, Sacraments and Prayer.

3. The godly are said not to come into judgement, viz. of condemnation,Fid…les non sunt judicandi judicio discussionis, quia ob sanctitatis exc…llentiam sunt Christ conjanctissimi. Estius in Sent. l. 4 dist. 47. but of absolution. Iohn 3.18. And there is no condemnation to them. Rom. 8.1. they are already perfectly justified, and absolved from all their sins. Rom. 3.24, 25. and 8.33.

4. The godly confess and forsake their sins, they daily repent of them and judge themselves for them, and therefore God will not judge them, but according to his promise he must and will forgive them, Prov. 28.13. 1 Iohn 1.9. and by consequence forget them as if they had never been. Ier. 31.34. If men must forgive and forget, shall not God much more? Levit. 19.18.

3. Is Christ the Judge of all the World? then this speaks terrour to all ungodly men who would not have Christ to raign over them, but grieved his Spirit, abused his Ministers, contemned the Gospel, persecuted his Saints, and trod under foot the Son of God. These will not be able to p. 310stand in the judgement of that day. Psal. 1.5. 1 Pet. 4.18. Rom. 2.5. This will be a comfortable, yet terrible day, a day of the greatest comfort to the godly, and of the greatest discomfort to the ungodly that ever was. The good mans best, and the bad mans worst are both to come. Now God executes some judgements on wicked men, but these are but praeludia futuri judicii, tokens and fore-runners of that great judgement. Some are now punisht, as Sodom, Old World, Egypt, Ierusalem, the Jews, &c. that we may know there is a providence taking notice of all; yet all are not punisht that we may know there is a judgement to come, to which the wicked are reserved. 2 Pet. 2.10. Here Gods way is in the clouds, and we see not the reason of many things, but then his Justice and Righteousness shall be gloriously apparent to all the world. Rev. 2.5. The judgement of God righteous now, but 'tis not so manifest to the world, but at the great day there will be a publick revelation of the righteous judgement of God. Here wicked men have their day of sinning, and God beares, I but the day of the Lord will come. (2 Pet. 3.10.) when the wicked must answer for their abuse of his patience, and God will bear no longer. Who can conceive, much less express the horrour of that great and terrible day of the Lord, when the Sun shall be turned into darkness, and the Moon into bloud. Ioel 2.31. Acts 2.20.) which shall burn as an Oven, and all that do wickedly shall be as stubble, Mal. 4.1. when the Heaven shall passe away with a great noise, and the Elements shall melt with fervent heat, the Earth and all that is therein shall be burnt up. 2 Pet. 3.10. When Christ shall come in his glory, and ten thousand times ten thousand of Angels shall attend him. Dan. 7.9.10. when he shall come in flaming fire to take vengeance on such as disobeyed him. When all the kindreds of the Eearth shall weep and wail before him, Rev. 1.7. And shall at last hear that fearful sentence passed on them, Depart ye cursed, &c. When Kings, and Captains, and mighty men of the earth shall cry to the Rocks and Mountains to hide them. Rev. 6.15, 16, 17. They that made others fly into Caves and Dens, shall cry themselves to be hid in Caves, and 'twill not be. Then Alexander, Caesar and others that made the World to tremble, shall themselves tremble, and cry for fear. If we hear but a crack of Thunder in a Cloud, we are ready to tremble, and with Caligula seek a place where we may hide our selves. What then shall we do when the whole frame of Heaven and Earth shall break in pieces, and all the World shall be on a flame about us? Oh who may abide the day of his coming, and who shall stand when he appears! Mal. 3.2. If Felix a Heathen trembled when he heard of a judgement, what will Infelix Felix do when he shall feel it?Nec me revocabat à profunditate voluptatum carnalium gurgite nisi metu mortis & futuri judicii. Aug. Confes. l. 6. c. ult. This was one meanes to convert S. Austin, and if thou be not past grace, it may be a meanes to work on thee. And if Moses in the Mount did so exceedingly fear, and quake at a glimpse of Gods presence. (Heb. 12.21.) and Daniel, Quoties diem illum considero toto corpore contremisco; sive enim comedo, sive bibo, sive aliquid facio, semper videtur mihi tuba illa terribilis sonare in auribus meis; Surgite mortui, venite ad judicium. Hieron.and Iohn were so affrighted at the sight of an Angel (tho he came with good tidings, and they were men of good consciences) oh then how dreadful will the sight of all those thousand thousand of holy Angels be to the wicked with their guilty consciences? It will be a terrible day, especially to all Ignorant impenitent sinners who know not God, nor obey his Gospel. 2 Thes. 1.8. Isai. 27.11. They would not hear his soft Voyce in the Ministery, and now they must hear his terrible Voyce in Judgment. They say unto him depart for we desire not the knowledge of the wayes, Iob p. 31121.14. and therefore Christ will say to them, Depart from me, I know you not.

2. To the Persecutors of Gods People. 2 Thes. 1.7.

3. To all cruel, mercyless, rich men. Iames 2.13. and 5.1. to 6. Matth. 25.41, 42.

4. To all whoremongers and adulters, those sins are ofttimes so secretly committed, that the Magistrate cannot punish them, and therefore God himself will judge them. Heb. 13.4. Iude 7.

5. To all gross offenders,See more in M. Love on Colos. 3.4. p. 42.43.Col 3:4 at the day of judgment he'l be a swift witness against sorcerers, murderers, &c. Mark 3.5. Revelat. 22.15.

6. At that day will Christ reveal all the secret abominations which have been committed in the world. Those sins which are now written as it were with the juice of Lemmons, shall by the fire of that last day be made visible and legible to all. There's nothing so secret but shall be then revealed, all things shall be brought to light, even the hidden works of darkness. Luk. 12.2. Eccles. 12.14. Rom. 2.16. 1 Cor. 4.5. These secret plots of villany which men would not have made known to the World for a World, shall then be written as with a beam of the Sun upon their foreheads, and shall be fully with all its circumstances disclosed, and layed open before all the world. And if it be a shame to have ones sins publisht and ript up before a Congregation, tho it be for our amendment, and where there are many that pitty us, and pray for us: oh what confusion will seise on men in that great day, when not one or two, but all their sins shall be layd naked to the view of the world, where there shall be no eye to pitty them, nor any to pray for them. The eminent and signal work of the day of judgement is, to bring secret things to light, viz. Heart-pride, Heart-adultery, Heart-murder, Hypocrisie, &c. These secret lusts which no eye but Gods can see, shall be brought into the open light, and the more craft and subtlety, and secret contrivance there hath been in thy sin, the greater shall they shame be in that day when the secrets of all hearts shall be disclosed.Cogitationis poenam nemo patitur. Iuriscons. 1 Cor. 4.5. Amongst men, thoughts are free, but God will bring all the thoughts and devices of men to light. Prov. 15.26. Not only the acts, but the thoughts of the wicked are an abomination to the Lord; and therefore go not about to commit any sin under pretence of secresie, for we see how even in this life secret sins have bin brought to light, as Davids murder & adultry. 2 Sam. 12.12. Thou didst it secretly, but I will publish it before all Israel. Reverebaris magis oculum hominum quam m…um, non patiar; ergo peccata tua occulta esse c…am hominibus pudesies. Pet. Martyr.q. d. I will publish it openly, and at noonday that I may bring upon thee that shame and disgrace which thou didst more carefully avoyd then my displeasure.

2. Men must then render a strict and particular account of their words. Then men must answer for Verbum foreign & otiosum, est vanum, frivolum quod… nec loquenti nec audienti utilitatem assert, etiamsi nulli sit noxium nec in se reprehensible. á Lap.idle, much more for filthy and hard speeches against God and his People. Matth. 12.36, 37. Iude 15. God hath given us tongues to bless and glorifie him, and if we abuse them to cursing and dishonouring of him, how shall we answer it in that day?

3. Then much more shall men answer for their evil works. God will bring every work to judgement, whether it be good or evil. Eccles. 11.9. and 12.14. Iude 15. Then shall thy conscience be suddenly, clearly and universally irradiated with extraordinary light to look upon all thy life at once as 'twere. Then must thou give an exact account for p. 312every thought of thy heart, for every lust full glance of thine eyes, for every word of thy mouth, for every moment of thy time, for every motion of Gods Spirit which he hath made to thy soul, for every office thou hast born, and how thou hast discharged it in every point and particular. We are all Stewards, and must shortly give an account,

1. De bonis commissis.

2. De bonis dimissis.

3. De malis commissis.

4. De malis permissis.

See Mr. Strong Ser. on Luke 16.2. p. 17.18. Preacht 1647.Luke 16:21. We must give an account of all these Talents of Time, Truth, Wit, Riches, &c. which have been committed to our trust, and how we have improved them to our Masters praise. Matth. 25.14, 15, &c. Then must you account for Personal mercies and National mercies, for the houses you have dwelt in, for the creatures that have died for you, and toyld for you, for the cloaths on your back, the meat in your mouths, for every Sermon thou hast heard, and what benefit thou hast reaped by it, for every Sabbath thou hast spent, &c.

2. You must answer for the good, which hath been omitted and neglected by you. Matth. 25.42, 43. I was hungry, and ye did not feed me, &c. He doth not say, ye robbed me, ye persecuted me, ye cast me into prison; but he condemnes them for omitting the duties he required of them. Many civil men bless themselves in that they are no drunkards, adulterers, theeves, &c. but a negative Christian is no Christian. 'Tis not sufficient, we do no evil, 'tis damnable not to do good. Isai. 1.18. Psal. 34.14. and 37.27. 1 Pet. 3.11.

3. For sins committed, then shall the book of mens consciences be opened, and all their works of darkness be brought to light. Rev. 20.12.

See my Schools-guard in the Rules for expounding the Law. Rule 9.4. For all the sins which thou hast suffered to be done, and hast any way been accessary to, either by commanding, commending, conniving, &c.

Now this particular and strict account implyes, that the day of judgement will be longer then some imagine, tho happily, not so long as others imagine. Some say, it is called a day, and therefore it shall last no longer; but this doth not follow, for the day of the Lord is not taken for a day natural, consisting of four and twenty hours, but for time indefinitely, it being frequent in Scripture to put day for time, as Isai. 49.8. Luke 19.42. Iohn. 8.56. Others say that God can in a moment inlighten and dilete the conscience, so that a man presently shall see all that he hath done; this is true, but yet God will not onelyonly have men themselves to know, but all the world shall know and see the Justice of that day; and therefore it is very probable 'twill take up some considerable time. As the day of grace consists of many years, so will the day of judgement, saith M. Cotton. There shall be a day of publick hearing, things shall not be suddenly shuffled up (saith Mr. Sheapard) as carnal thoughts imagine. Lincer. Conzert p. 88.No, it must take up some large quantity of time, that all the world may see the secret sins of wicked m…n, and therefore it may be made evident (saith he) From Scripture and Reason, that this day of Christs Kingly Office in judging the world, shall happily last longer then his private administration now (wherein he is lesse glorious in governing the world. Tho I cannot assent to these opinions, yet that matters of such great and publick importance will take up a considerable time, I think no rational man will deny, who either considers the number and nature of the things to be judged, and how strict and particular the Scripture affirms that judgement shall be. But positively to p. 321affirm, that it shall last so many hundred years, or so many thousand years, is to be wise above what is written.

2. Since the day of Judgement is of such general concerment both to good and bad, and since there is no Doctrine so powerful to awaken secure, impenitent sinners out of their sins; it may teach us Ministers to be much in preaching and pressing this day upon the consciences of people. As King Iames said of one that preacht before him of death; this man (saith he) preacheth of death as if 'twere at my back. So Ministers should preach so powerfully of judgement as if 'twere at mens backs ready to arrest them. This Christ himself expresly commands us to preach unto the people. Acts 10.42. As they should desire to hear of that day, that so they might be kept in a continual preparedness for it, so we should delight to be setting it forth in its lively colours for the comfort of the godly, and for the converting (if it may be) of others; for if this will not work, nothing will, if the terror of this day will not awaken thee, thy case is dreadful and desperate. The hearing of this day made a Felix to tremble, and if thou be not past grace, it will make thee to tremble. When Solomon would fright young men from their sinful pleasures, he tels them of a stinging But. Eccles. 11.9. but remember that for all these things he will bring thee to judgement. If our heart be not harder then the Adamant, the remembrance of this day will quicken us to amendment. And this is the reason why Gods servants in all ages have been so careful to mind people of this day. Enoch of old prophesied of it. Iude 14.13. so did Moses, Deut. 32. and David, Psal. 96. ult. and Solomon, Eccles. 11.9. and Daniel 7.13, 14. and Ioel 3. and Malachy 3. and 4. and Christ, Matth. 24. and 25. and Paul, Rom. 14.10. 1 Cor. 4.3, 4. and Iude 6. and Iohn, Rev. 1.7. and 20.12. So that this is no such Legal Doctrine as some Illegal and Lawless Atheists do imagine, for Christ, Paul, Peter, Iohn, &c. that were Evangelical Preachers oft treated of it, yea, before ever the Law was publisht by Moses, this Doctrine was preacht presently after the fall by Enoch. Jude. 14.

3. It must quicken Iudges, and these in authority to execute righteous judgement, remembring that they judge not for men, but for the Lord whose Vice-gerents they are, and to whom they must shortly give an account. He judgeth among the Gods by discerning whether their judgement be right or not. 2 Chron. 19.5, 6, 8. He is with them in the judgement, though Iehoshaphat could not ride circuit with them, yet God did; he is with them not onelyonly by way of assistance and protection, but also by way of observation, he takes notice of every sentence that passeth, and will bring it again to judgement; for one special end of that great day is, judicare non judicata & malè judicata. To punish those sinners which have escaped unpunisht here, and to rectifie the unrighteous judgments of the world. Let there be no partiality, bribery, oppressing of the fatherless and the widow, but hear both sides patiently, fully, indifferently; so acting and so judging, as remembring that you your selves must ere long be judged.

[See more in M. Clerks Mirrour, cap. 74.75. M. Gataker Ser. on Psalm 82.6, 7. p. 71, &c. M. Henry Smiths Ser. on Psalm 82.6. p. 336. M. Sam Wards Ser. on Exod. 18.21. p. 395. M. Strong 31. Ser. p. 389. and 623.

p. 322Let every one watch and prepare for this day, let the thoughts of it sleep with us, and wake with us, rise with us and rest with us, and be familiar with us; think you hear that voyce sounding in your ears, Come, give an account of your Stewardship, for thou must be no longer Steward. Put not the remembrance of that day farre from your souls least you draw neer to the seat of iniquity. Amos 6.3. Most certain 'tis that the day of the Lord will come, but when, we know not. 2 Pet. 3.10. Hence he's said to come as a thief in the night. 1 Thes. 5.2. (1.) Secretly;As the day is certain, so 'twill be sudden and if it were the last hour in Paul's time, sure now 'tis the last minute of the last hour. The Judge was never neerer coming, and never less preparation for his coming. suddenly, terribly and unexpectedly: blessed therefore is he that teacheth. Mark 13.35, 36, 37. Rev. 16.15. We should shun those sins which breed security, as drunkenness, gluttony and. the cares of the world. Matth. 24.38, 39, 42. Luk 21.34. God hath hid this day from us, that we might be prepared every day.Ideò latet unus dies at observeutur omnes. Let's get the Oyl of grace in our Lamps, that we may be ready when ever the Bridegroom shall come. Be much in works of piety and mercy, get your souls cloathed with Christ and his righteousness, which onelyonly can shelter you from wrath to come, and make you stand with comfort and comfidence in that day. Let's realize that day to our selves, if we were sure the day of judgment should be the next week, what a strange alteration would it make in the world; how would men sleight these worldly things, as fine houses, fine apparels, fine fare, &c. which now they doat on. Then they would fast and pray, weep and repent. Why, this day may be the day of thy particular judgement, and therefore whilst 'tis to day we should do these things. Now let's deny our selves, follow the Lamb whithersoever he goes, part with all for Christ, take him on his own Termes, and give him no rest till he have assured thee by his Spirit, that thy sins are forgiven thee, and then you may bid that day welcome and rejoyce in the thoughts of it. 1 Iohn 2.28. Walk exactly and sincerely before God now, live soberly, righteously, religiously; do all as for Eternity. Xeuxies being asked why he was so curious in his painting, answered, Quia Aeternitati pingo, 'tis for Eternity said he. So should we be exact in our walking and working, in our doing and suffering, remembring 'tis for eternity. None can dwell with that devouring fire but he that walketh uprightly. Isai. 33.14, 15, 16. To such as faithfully discharge the duties of their callings this will be a day of blessing. Luke 12.43. and of comfort. Isai. 38.3. 2 Cor. 1.12. 1 Iohn 3.21.See Dyke on Conscience chapt 12. p. 203. and Slesfield on Consc. ch. 23. In die judicii plus valebit conscientia pura quam mursupta plena. Bern. We should therefore get and keep a good conscience which will be a feast to us, especially at that day. Acts 23.1. and 24.16. Whilst 'tis called to day, then let us return, and cause others to return, and so fly from the wrath to come, preventing it by judging our selves, and setting up a Judicatory in our souls; examining, arraigning, inditing, and condemning ourselves for our sins, and then will Christ acquit us: if we humble our selves he will exalt us, if we remember our sins he will forget them, if we take an holy revenge on ourselves, we shall prevent his vengeance. The serious remembrance of this day hath a great influence on our lives, and therefore 'tis good to possess our minds with the truth of it, and our hearts with the terrour of it, that it come not upon us unawares. If this Principle were truly beleeved, oh what, holiness, humility, fear. Rev. 14.7. Patience in suffering. Iames 5.8. Constancy in well-doing. 2 Pet. 3.11.14. and contempt of the world and weanedness from these low things which must then be consumed with fire. 2 Pet. 3.10, 11. Would it work in us.

p. 323At his Appearance and his Kingdom.] Hence Note,

That the second coming of Christ will be a glorious coming. In his first coming he vayled and covered his glory. Phil. 2.7. But now he'l reveal and display it, so that the glory of a thousand Suns made into one will be as darkness compared to the glory of that day when Christ shall come in the glory of the Father attended with Myriads and ten thousond thousand of glorious Angels. (Dan. 7.10.) and all the Saints that ever have been, attending him. 1 Thes. 1.13. The Scripture speaks much of the glory of this second coming. Matth. 19.27. and 24.30. Mark 8. ult. and 13.26. Colos. 3.4. Philip. 3.21 Titus 2.12. 1 Iohn 3.2. Iude 6.14.See more in D. Tayler on Tit. 2.13. p. 480 10.Titus 2:13 At first he came in a poor abased condition to be judged and condemned by man, but now he comes to judge his Judges, and to condemn the world for its sin. Now Pilate must to the Bar, and Christ is on the Throne. At first he was attended by twelve poor Fisher-men, contemptible persons in the worlds eye, because his Kingdom was not of this world; but now he hath a glorious train of Saints and Angels to attend him. 2. As Christ the Head, so the Saints his Members shall then appear in glory. Here we are in our Minority, in our Pilgrimage, and our life is hid, (Colos. 3.3.) Under many tentations, tribulations, persecutions, doubts, diseases, desertions, perplexities, infirmities and sins. Our spiritual life is hid under much corruption, there is such a smoak and smother in the soul that the godly can hardly see Gods face. Grace in a good mans soul is like a Jewel in a pond of mud, 'tis there, but there must be much raking to find it. Now 'tis Winter with us, and tho we are the sons of God, yet it appears not what we are. 1 John 3.2. But when Christ who is our life shall appear, then shall we also appear with him in glory. Colos. 3.4 Here it may be thou art poor and hast not a house of thine own to dwell in; I, but if thou belong to Christ, the time is at hand when thou shalt have more glory then all the Monarchs in the world ever had. Dives will not be Lazarus now; Aye, but he would be glad to be Lazarus then. Wherefore let all the Saints which suffer for Christ now, comfort themselves with the remembrance of the glory to come; Matth. 20.32. 1 Pet. 4.13.14. Heb. 12.2. Let it quicken us to be much in glorifying God here, who hath promised to glorify us, with himself hereafter, Iohn 17.4, 5. 1 Thes. 2.12.

[If any would see more on the day of judgement, let him peruse those that write on that Article in the Creed, and those that write on the four last things. See Byfield on Colos. 3.4. and M. Love on Colos. 3.4. Ser. 4. M. Burges, M. Baxter, M. Durhams Ser. on Iames 5.9. M. Sam. Smith, Grand Assize, M. Burroughs Saints Treasury. on Heb. 9.27. Barlow on 2 Tim. 1.8. D. Tayler in Folio, in Fine lib. p. 54.