Mixture of Scholastical Divinity with Practical Part 2, Treatise 3 (1 of 3)

Mixture of Scholastical Divinity with Practical Part 2 · Treatise 3 (1 of 3)

p. 173Romans 2. 16. In the day when God shall judge the secrets of men by Jesus Christ according to my Gospell.

THere is some difference amongst Expositors about the Coherence of these words: Beza fetcheth it from the 11th verse, making the 12, 13, 14, 15th verses to come in by way of Parenthesis; there is no respect of persons with God, in the day when God shall judg the … of men by Jesus Christ according to my Gospell. Pareus amongst Protestants, and Estius amongst Papists drawe it from the 12th and 13th verses, and they enclose verse the 14th and the 15th in a Parenthesis: for as many as have sinned without the Law, shall also perish without the law: and as many as have sinned in the Law, shall be judged by the law: for … the … of the Law are just before God, but the doers of … law shall be justified, in the day when God shall judge the secrets of men by Jesus Christ &c. But against both these waies the objection of … against. Beza will serve: This verse cannot be well joined unto words so sarre off, without great divulsion of the sentence, and suspending of the sense: and therefore, with him, I shall looke no further, for the … of the words, then the foregoing verse, Which shew the … of the Law written in their hearts, their Conscience also bearing witnesse, and their thoughts the meane while accusing, or p. 174… … one another in the day, when God shall judge the secrets of men by Jesus Christ according to my Gospell. What the Apostle here speaks of the Gentiles is applyable unto all men: the Consciences of all men shall beare witnesse, and their thoughts either accuse, or excuse them in the day, when God shall judge the secrets of men by Jesus Christ &c. there will then be a speciall. 1. …. 2. Influence. 3. Evidence in the testimony of Conscience, more then there is in this life.

First, A speciall Eminence; it's testimony will then be louder: that evill Conscience, which doth but now whisper, will then roare, and thunder: the peace of a good Conscience here, in this life, passeth all understanding: and that joy, which is the result of it, is unspeakeable, and full of Glory: but compared with those ravishing sweets, and Comforts with which the Conscience shall be filled in the day of judgment, it beares not unto them halfe that proportion, which a Cluster of grapes, cut downe at the brook …, had unto the whole vintage of Canaan, Numb. 13.

Secondly, The influence of Conscience will then be greater, and …, more irresistable, and unobstructed then now; for now it may be silenced, or out-noised by our louder pleasures; but then, nothing will be able, either to stoppe or drowne its voice; it will speake in as loude, and shrill an accent, as the voice of the Arkeangel, and the trump of God: as these shall awaken the dead out of their Coffins; so shall that raise in the memory of Reprobates those sins, which their impenitency had buried in a grave of forgetfulnesse, and put fresh life, and vigour into them, to torment, and terrifie unto all eternity.

Thirdly, In the day of judgment, there will be a clearer evidence in the testimony of Conscience, then now: for now it is many times undiscerned by any, but our selves: for what man knoweth the things of a man, save the spirit of man which is in him? 1 Cor. 2. 11. but then it will be made as legible, as if it were written with the glorious beames of the Sunne upon a wall of the purest Chrystall: in conformity hereunto 'tis, that some think, that there is an Elipsis in the words, which they thus supply: their Conscience also bearing witnesse, and their thoughts in the meane while accusing or else excusing one another, as shall be manifested in the day when God shall judge the secrets of men by Jesus Christ.

p. 175Estius quotes Stapulensis for another interpretation, to wit; that in the day is as much as against the day: and why may not foreign be translated here against the day, as well as verse the 5th foreign against the day of wrath? and thus the coherence will be fluent, and …, and afford us this note: That Conscience will bind over against the grand assises of Jesus, that day wherein God will Judg the secrets of men by Jesus Christ &c. the tribunall of Conscience is a prognostick, and representation of Christ's throne: it's verdict a presage, and preoccupation of Christ's sentence, futuri judicii praejudicium, as Tertullian phraseth it: what are the terrors of a bad Conscience, but slashes of Hell fire? what are the triumphs, and Consolations of a good Conscience, but a glimpse, and dawning of Heaven-happinesse? But I dwell too long upon the Coherence.

In the words themselves wee have three things considerable. First, A prediction. 2ly, A Description. 3. A Confirmation of the last, and generall Judgment.

First, A prediction of it: shall Judg.

Secondly, A description of it: and that. 1. By its causes. 1. Principall, God shall judg. 2. Instrumentall: by Jesus Christ.

Secondly, By its object, and that both personall, and reall. 1. Personall: men. 2. Reall: secrets of men.

Thirdly: By an adjunct, the Circumstance of time when: in the day.

Lastly, we have the Confirmation of this prediction from a testimony of undenyable authority, the testimony of the Gospel: according to my Gospel.

From the words I shall take occasion to handle the Common place of the last, and generall judgment, and it is a point that I shall briefly explaine, confirme, and apply.

…, In the explication of it, I shall confine my selfe to the opening of the text: the act of judgment is an aggregate action, containing many distinct, and particular acts: some formally, and others by way of concomitancy: a description of which you may see at large. Matth. 25. vers. 31, 32, &c. usque ad finem, 2 Thesal. 1 vers. 6, 7, 8, 9, 10. Jude 14. 15. Rev. 20. 11, 12, 13, 14, 15. here in the text 'tis set forth by its causes, object, and adjunct.

1. By its causes, principall, and instrumentall.

1. Principall, God shall Judge: God is taken in Scripture, either …, or personally.

p. 1761. Essentially: for the three persons in the Trinity: and so it may be taken here; because the act of judicature is an outward worke, and therefore common unto them all.

2. Personally: for the first person, the Father: and the act of judging may, in a speciall manner, be ascribed unto the Father, by that manner of speaking, which the Schoolemen call appropriation: for hereby the Son, and holy Ghost are not excluded, but only the order of the Fathers concurrency shewn: to wit, that being the fountaine of the Trinity, he judgeth of himselfe, by the Son, and Holy Ghost. But against this, that saying of our Saviour, may be objected John 5. 22. The Father Judgeth no man: but hath committed all judgment unto the Son.

Unto this there are usually given two answers.

1. The Father Judgeth no man separately, without the Son, but hath communicated all Judgment unto the Son non largiendo, sed generando, saith Ambrose, not by temporary donati n, but by eternall generation: but, if any think, that to say, that Judgment is given, or committed unto the Son by eternall generation is too harsh a Catachresis.

2. In a second place therefore, … answer may be returned, to wit: that the Father Judgeth no man in that manner, that he hath committed all Judgment unto the Son: to wit, as …, as God man, as subsisting in the …: he Judgeth no man in a visible, and externall manner: for thus judgment is ascribed unto the Son, not per appropriationem, but per proprietatem.

2. Instrumentall, by Jesus Christ, to wit, as man and Mediator; for, as God, he is a principall cause: but, the judiciary power conferred upon Christs manhood: though, in comparison of other creatures, it be a power singularis … of singular, and transcendent excellencie, unto which no creature can have an equall power: yet, in respect of the judiciary power of his Godhead, 'tis but a secundary, subordinate, and ministeriall power, which he hath by delegation, and Comission: so that, as man, he is but a deputy Judg; the Father hath committed all Judgment unto the Son, John 5. 22. that Christ shall Judg, in the humane nature, the Scripture is expresse: the Son of man shall come in his Glory &c. Matth. 25. 31. chap. 24. v. 30. He hath appointed a day in which he will Judg the world &c, by that man whom he hath ordained &c. Acts 17. 31. p. 177Every eye shall see him, and they also which … him, Rev. 1. 7. Even Reprobates shall see him: but they cannot behold his Godhead; for the sight of that would make them happy, and banish all sadnesse in his manhood; then it is, that he shall be visible, and conspicuous unto them: but, though the Scripture be thus cleare, that Christ shall judge in his manhood: yet whether he shall judg according to his manhood? is made a controversie betwixt the … and the Scotists. Not so much for the state of the question it selfe, as for Aquinas his proofes of it; the validity of which Scotus, according unto his usuall wont, questioneth and disputes against: the place of Scripture, that is chiefly quoted for the affirmative, is John 5. 27. And hath given him authority to execute judgment also, because he is the Son of man.

Here Beza noteth, that foreign because, is put for foreign or foreign as. … saies that the Authours of this interpretation, Hereticks, render it infamous: and he quotes in the margent Calvine and Beza upon the place: but their great, and subtile Suarez [in tertiam partem Thom: quaest. 59. artic. 2.] cites Tertullian … … cap. 22. for the very same thing: and he takes notice of it, as a thing very remarkable illud observatione dignum non legere quia sed qua: but now (as) is here to be taken not reduplicativè; for then authority to execute judgment would be essentiall to, and reciprocall with man: but specisicativè, so that it only determines the subject in which this derived authority is seated: unto this purpose speaks(u)(u)Er juxta … expositionem, illis verbis quia filius hominis est, non … causa adaequata, ex qua oriatur potestas judicandi sic enim, ut argumentatur …: … homines haberent illam … sed … in … natura, quae necessaria fuit in Christo, ut esset capax hujus donationis, & potestatis. Si enim tantum fuisset Deus non … hanc potestatem … …: … quia filius … est, fuit capax ejus …. in … pattem Thom. quaest. 59. att. 2. Suarez in the place but now quoted: according to this exposition (saith he) in those words (because he is the son of man) is not rendered the adequate cause, whence this power of Judging ariseth, but that nature is designed, which was necessary unto Christ, that he might be capable of the gift of this power; for, as God, he could not receive this power anew; but, because he was the Son of man, he was capable of it: but we may well stick unto our own translation, and render foreign because, for the humane nature hath not only a concomitancy with, but also a causality in respect of the act of execution of judgment. But then we must not abstract, and sever the humane nature from the grace of Head-ship, and the grace of personall union; but Consider them … jointly.

This Aquinas hints, when he saith [par. 3. quaest. 59. art. 2.] that the Father hath given authority unto the Son to execute Judgment, p. 178because he is the Son of man: … propter conditionem naturae; not meerly because of the condition of his nature; for then, as Chrysostome objects, all men should have this authority: sed hoc pertinet ad gratiam capitis, quam Christus in humanâ naturâ accepit: but this appertaineth to the grace of head-ship, which he received in the humane nature: the words then may be thus glossed; he hath given him authority to execute judgment also, because he is the Son of man, because, as he is Mediator, King, and head of his Church, so also he is qualified for discharge of this his office, by being not only God, but man in one person, God-man: and it we take this way, the … foreign translated also, will not be redundant, but emphatick: and Maldonate makes the Emphasis to stand thus: the Father hath not alone the power of judging, but he hath transferred it also upon the Son, because he is the Son of man, and so fitted for the audible, and visible administration of judgment. Aquinas his reasons are by**Lib. 4. dist. 46 quaest. 1. Capreolus thus summed up: judgment agreeth unto Christ, according unto that nature, in regard of which, he hath, as Mediator, Redeemer, and head of his Church, a Lord-ship over men; but this Lord-ship agreeth unto him, not only according to his God-head, but also according to his man-hood: for to this … Christ, both dyed, and rose, and revived, that he might be Lord both of the d ad, and living, Rom. 14. 9. and therefore he shall judge according to his man-hood. Next followes the object of this judgment, and that is twosold, personall, and reall.

1. Personall, the persons to be judged, men; although men be here expressed indefinitely: yet we may, by warrant of the Scriptures, adde the universall signe, and say; God will judge the secrets of all men, of all sorts, ranks, and degrees of men; of all individuals of men: we shall all stand before the judgment seat of Christ, Rom. 14. 10. we must all appeare before the judgment seat of Christ, 2 Cor. 5. 10. Gorran hath a Conceit, that, by the naming of men, the evill angels are excluded, he shall judge the … of men, not divels, saith he; but, that the wicked angels shall come unto judgment also at the last day, the scripture is very plaine, know yee not that we shall judge the Angells, 1 Cor. 6. 3. For if God spared not the Angels that sinned, but cast them down to …, and delivered them into chaines of darknesse to be reserved unto judgment. 2 Pet. 2. 4. And the Angels which kept not their first estate, but left their own habitation p. 179he hath reserved in everlasting chaines under darknesse unto the judgment of the great day, Jude 6.

2. Reall, the secrets of men: their secret state, election, and reprobation; their most secrets actions, their chamber, their midnight, and closet sins, that have no witnesses, but such whose partnership, in guilt will render silent, Eccles. 12. 14: 1 Cor. 4. 5. the most hidden, and darkest musings of the mind: those purposes, desires, nay wouldings, and wishings of the will, unto which no vent was given, either by language, or action: those passions of the heart, which have been smothered from outward notice with the greatest care, and cunning: nay those first motions, and inclinations unto sinne, that were never consented unto, which arise so thick in the soule, as that 'tis impossible, for the most watchfull Conscience, to take an exact survey of the most of them: and therefore, may be deservedly ranked, ámongst those errors, and secret faults of which David speakes, Psal. 19. 12. Who can understand his errors? cleanse … me from secret faults.

Lastly, we have an adjunct, the circumstance of time, when this judgment shall be, in the day; which is so called (saith Gorran) propter … …, because then shall be a manifestation of all secret things: sometimes 'tis cald midnight, Matth. 25. 6. propter improvisionem, because of the suddennesse, and unexpectednesse of it: it is cald the even, Matth. 20. 8. propter sinem temporis, because then shall be the finall period of time; and tis stiled the morning (as he inferreth) from a mistranslation of the Latine Interpreter, Zeph. 3. 5. propter initium aeternitatis, because 'twill be the beginning, and as it were dawning of eternity: but these are but curious niceties, that have no footing in the text; for, doubtlesse the day is here taken for time indesinitely, as 'tis usually in many other places of Scripture Esa. 49. 8. 2 Cor. 6. 7. Luk. 19. 42. Joh. 8. 56. So that there is no need to make any inquiry touching that opinion of some Millenaries; that the day of judgment shall last a thousand yeares; because tis the day of God, 2 Pet. 3. 12. and with him a thousand yeares is as one day, vers. 8. and as little cause have we to stay upon the examination of that in Aquinas [Suppl. ad tertiam partem quaest. 88. artis. 2.] where, because he thinks it impossible, that the discussion, and sentencing of all the thoughts, words, and workes of men should be dispatched in the p. 180space of a day; therefore he concludes, that all things shall then be transacted, not by vocall locution, but mentally in the minds, and Consciences of men.

In the next place we have the Confirmation, or proofe of this prediction of a future judgment, from the testimony of the Gospel; according to my Gospell; that is according to that doctrine which I have taught you in preaching the Gospel: and this is a proofe of unquestionable credit, not to be contradicted by any, either humane, or Angelicall testimony: if any man, … Angell from Heaven, preach any other Gospell unto you, then that you have received, … him be accursed, Gal. 1. 8, 9.

Here inquire we three things.

1. What is meant by Pauls Gospell? 2. How Paul termeth it his Gospel? 3. In what sense God will judge the secrets of men by Jesus Christ according unto the Gospell of Paul?

First, What is meant by this Gospell of Paul? not any History of the birth, life, and sufferings of our Saviour written by Paul, as by Matthew, Marke, Luke, and John: but the doctrine of the Gospel, concerning Jesus Christ, delivered unto them by Paul, either in writing, or else by word of mouth.

And hence we may note: that the last judgment is a branch of Evangelicall doctrine: it was one of the chiefe points, that the Apostles had in their Commission to publish: God commanded us (saith Peter) to preach unto the people, and to testifie, that it is he, which was ordained of God to be the Judge, both of quick, and dead, Acts 10. 42. Rolloc. (w)(w)Evangelium vocat praedicationem illam judicii futuri, non quòd ea sit propriè annunciatio gratiae, sed quod ei inserviat, eique necessar. ò permittenda sit, ut agnoscant bomines miseriam suam, qui est primus ad salutem …. loc:thinks, that it belongs unto the Gospell only by way of subserviency, and preparation: but I shall make no scruple to affirme, that it appertaineth properly unto the Gospell, for it is a consummate act of Christs regall function, and that, not only in the perfect subduing of enemies, but also in the full rewarding of his faithfull subjects, unto whom therefore it will be good, and acceptable tidings: neither is this impeached by its terrour unto the wicked: for this is only by accident, and so the sweetest, and most comfortable points of the Gospell are unto them a savour of death unto death, 2 Cor. 2. 16,

A second inquiry is why the Gospell is stiled Pauls Gospell? according unto my Gospell, the same expression we find also, Rom. 16. 25. 2 Tim. 6. 8.

p. 181For answer we must distinguish betwixt the authority: and the Ministry, or dispensation of the Gospell. The Gospell is Gods and Christs in regard of authority: for it oweth all its divine worth, and authority unto them: and therefore is stiled the Gospell of God, Rom. 1. 1. the Gospel of our Lord Jesus Christ, 2 Thes. 1. 8. the Gospel, which was preached by me (saith Paul) is not after man; for I neither received it of man, neither was I taught it, but by the revelation of Iesus Christ, Gal. 1. 1, 1 2.

The Gospell then is termed Pauls, only in regard of Ministry and dispensation: because Paul was a Minister, a dispensor, a Steward (amongst …) of the misteries it …. 1 Cor. 4. 1 a dispensation of the Gospel (saith he) is committed to me, 1 Cor. 9, 17. … pray I (saith Christ) for these alone, but for them also, which believe on me through their word, Joh. 17. 20. where Christ termeth his own word, the word of his Disciples; because they were the Ministers, and dispensers thereof. And for the same reason, the Gospelis termed the report of the Prophets, and Apostles: who hath believed our report, Esa. 53. 1. Thus the Gospell you see is Gods, …, and Pauls: 'tis the Gospel of God, and Christ, tanquam Authoris: 'tis the Gospel of Paul, tanquam Praedicatoris.

The third and last inquiry is how, and in what sence, God shall judge the secrets of men, according unto Pauls Gospel? according unto my Gospell.

This clause [according to my Gospell,] may be referrred, either unto [Jesus Christ] or else unto [Judge].

If it(x)(x)… referti ad … foreign. Provocat e im ad suum Evangellum non at doceat secundom quid Deus sit judicaturus, sed per quem nempe media torem: id quod non in lege, sed in Evangelio …. Pareus in loc. be referred unto Jesus Christ; then the Apostle, in referring them for evidence unto his Gospell, doth not teach them, so much, according unto what rule God will judge: as by whom to wit, the Mediator: which is a point taught and revealed, not in the law, but in the Gospel.

If we place this clause according unto my Gospel in order of sense and construction after judge: then it may import one of these two things concerning Gods future judgment of the world: either a conformity of it unto the Gospel: or else the revelation of it by the Gospell.

1. A Conformity of it unto the Gospell: and so it signifies, that the sentence, then to be denounced, is allready set forth, and proclaimed in the Gospell, from which the Judge shall not p. 182then varie: he that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him, Joh. 3. 36. He that believeth and is baptized, shall be saved: but he that believeth not, shall be damned, Mark 16. 16. This is the voice of the Gospell: and according to the tenor of this Evangelicall decree, as I may say, shall God pronounce sentence at the last day: to wit a sentence of absolution and benediction upon believers, and of condemnation upon unbelievers.

But now, though all that have not believed in Christ Jesus shall that day be condemned: yet those Pagans, unto whom Christ was never revealed, shall not be condemned for their not believing in Christ: but for transgression of the Law written in their heart: and the reason is, because the Obligation of any Law necessarily presupposeth promulgation thereof; and therefore those, unto whom Christ is not preached, cannot be bound to believe in him. How can they be condemned, for refusall of the Gospell, unto whom it was never offered? the rule then, by which God will judge such, will be, not the Gospell, but the Law of Nature.

And therefore in a second place I rather believe that [according to the Gospell] signifies, the revelation of the judgment to come by the Gospell.(y)(y)Dominus judicabit occulta hominum secundum Evangelium me um. Quomodo dicat Apostolus Deum Judicaturum lecundum Evangelium: cum prius dixerit, reddicurum unicuique secundum opera sua; Evangelium verò non est doctrina operum, sed fidei? Respons: In Explicatione ostendimus, particulam foreign non significare normam judicii, ut prius, sed certitudinem: q. d. judicabit de occultis hominum, prout docui vos in Evangelio. Quod si … de normâ accipiatur, sententia non erit incommoda, nam infideles quidem Condemnabit Deus ex operibus secundum; legem: maledictus omnis qui non manserit in omnibus: sideles verò …. olvet secundum Evangelium: qui credit in silium Dei, habet vitam aeternam. Et tamen his & illis reddet secundum opers, prout vel ex side, vel ex insidelitate sluxerunt bona vel mala. Parcus dub. in loc.

God shall judge the secrets of men, by Jesus Christ according unto my Gospell: that is, as verily and certainly, as I have foretold you of it in my Gospel: in which sence the particle according is taken by our Saviour; Matth. 9. 29. according unto your faith be it unto you, that is, let it be unto you, as ye believe: Paul (least any one should think this his discourse of judgment to come to be a fable or fiction) backs it with the authority of the Gospel: God shall judge &c. according unto my Gospel, that is, as I have taught you p. 183in my Gospell, in the preaching of which I was guided by a full, and infallible spirit.

As for other scripturall proofes, besides the text, it is needlesse to urge them unto those, that have read the Bible, for, there is hardly any argument, wherein it is more plentifull: supposing therefore the foreign of the point to be cleare out of Scripture, I shall only point at some few Congruences, out of the Schoolmen, why it should be so.

(z)(z)… ad iudicium generale quatuor congruentiae. Prima talis, quia … est finalilèr separati omnes malos ab omnibus bonis. Non enim malus communicat cum bono; nisi vel ad hoc ut malus corrigatur, vel ut bonus per eam exerceatur, secundum illud Aug. super. Psal. nunc autem veniet finalls determinatio, ubi nec ultra boni exerceantur, nec mall corrigantur. Ergo … est … generalem sententiam: Ergo & generale judicium ut separatio illa generalis appareat iusta. Secunda Congruentia, quia in secretis iudiciis quae fiunt circa singulas personas, licet sit iustitia, non tamen omnibus manifesta: rationabile est ergo quod Deus habeat aliquod iudicium generale, in quo manifestetur sententia, vel iustitia, quam exercuit in iudiciis particularibus. Tertia Congruentia, sicut tes sunt à primo efficiente ita reducuntur in primum, ut in sinem: sed praetet speciales exitus rerum à Deo per illam operationem, de quâ dicit Salvator Jòh. 5. Pater mens usque modo operatur, & ego operor. Fuit unus exitus Unversalis in primâ terum creatione: ergo â simili praeter singulares reductiones congruit … unam finalem reductionem in finem suum, & per Consequens ad hoc, unam finalem sententiam discretivam, quia mali non reducuntur. Quarta & est melior, quia praeter hoc, quod unusquisque ascribatur regno vel carceri tota multitudo praevisa ad regnum debet aliquando determinari ad possidendum …, & tota alia multitudo relinqui Carceri, ut sic sequestratio duarum familiarum, seu duarum civitatum, sicut tractat August. per totam de civi: Dei. licat ergo … nunc iste, nunc ille, ascribatur regno, nunc iste nunc ille …: tamen … est aliquod iudicium generale per quod tota multitudo praevisa ad regnum, mittatur in possessionem regni, & tota alia, relinquatur ….Scotus lib. 4. dist. 47. assigneth foure Congruences why there should be a generall judgment.

The first Congruence is: because it is meete, that all the bad, and wicked ones should be finally, and everlastingly seperated from all the good: for one purpose, whereto their outward Conjunction and Communion serveth, is for the exercise, and triall of the Godly. Now there shall come a time, wherein the godly shall be no longer exercised, tried, or vexed with the unrighteous Conversation of the ungodly: therefore there must be a finall seperation between them; and Consequently a generall judgment, that so the generall seperation may appeare to be just, wherein the wheat shall be no longer cumbred with the grouth of tares amongst them.

p. 184A second Congruence; because the justice of Gods secret judgements of particular persons is not manifest unto all: therefore it is reasonable, that there should be a generall judgment: wherein the justice of Gods sentence in particular judgments shall be made manifest, and open to all the world.

A third Congruence is; because as things are from God, as their first efficient, and author; so they are to be reduced, and as it were, brought back, or returned againe, unto God, as their last end. But now, besides the speciall …, or outgoings of things from God by that operation, of which our Saviour speaketh; My Father worketh hitherto and I also worke; there was one generall …, or outgoing of all things from God, in the first Creation of things: therefore (by an argument drawn a simili,) besides the singular and severall reductions of things unto God, it is Congruors that, of such as belong unto God, there should be one finall reduction unto God, as unto their end: and by consequent there should be one finall sentence distinguishing those, who belong unto God by election, from the wicked, who shall never be reduced unto, but for ever severed from Gods glorious presence.

The fourth and (saith Scotus) the best Congruence is, because it is meet, that, besides the private and severall admittances of particular believers into possession of the Kingdome of Heaven, there should be a publique, joint, and generall admittance of all believers into inheritance of the Kingdome, which was prepared for them before the foundation of the world. And, besides the private, particular, and severall condemnations of unbelievers unto the prison of Hell, there should be one publique and generall condemnation of all unbelievers unto perpetuall abode in the said prison: that so there may be a sequestration, as it were, of two families, or Cities, the houshold of God and of faith, and the family, or brood of Satan.

Unto these Congruences of Scotus, I shall adde this one thing more; that, before the last judgment, Gods judgment of man is not compleat, and consummate; and this shall be cleared:

First, from the two essentiall parts of man, soule and body,

Secondly, from a twofold Consideration of the actions of men, as they are in themselves, and as they are in regard of their effects, and mens opinions of them.

p. 185Thirdly, from a twofold Consideration of man himselfe as he is a particular private porson and as he is a part of the universe.

First, from the Consideration of the(a)(a)Cum non sola anima, sod homo integer peccer, … bene operetur, homo etiam integer judicari debet, & convenientem paenam aut praemium in animo & corpore debita proportione recipere. Suar. in 3 am partem Tho. 2. disp. 53 Sect. 1. p. 629. two essentiall parts of man, soule, and body, for, in the particular judgment, there is but one of these parts judged, the soule; therefore there is another judgment to be looked for, which shall be a totall judgment, a judgment of the whole man, soule, and body: we must all appeare before the judgment seat of Christ, that every one may receive the thing done in his body, according to that he hath done, whether it be good or bad. 2 Cor. 5. 10. the body and soule of the wicked have here in this life a joint and mutuall Concurrence unto the worke of sin; and therefore Congruent, that in the next life, they be associated in the punishment of sin, and be reciprocall tormentors one to another. The members of their bodies are here instruments, or weapons of unrighteousnesse; and therfore equitable, that hereafter they be subjects of misery, and unhappinesse: Meet is it, that those eyes should then be full of anguish, which now are full of adultery; that that tongue should be then full of deadly torments, which now is full of deadly poison: so on the other side fit, that as the bodyes of the Saints are instrumentall unto their soules in Wel-doing; so they should share with them in the reward of wel-being, and have as much of their glory, and lustre derived unto them, as they are capable of. As here the members of their bodyes are instrumentes of righteousnesse unto God; so it is Congruent, that they should then be receptacles of glory, and happinsse from God.

Secondly, from a twofold Consideration of mens actions: they may be considered, …, as they are in themselves; or(b)(b)Sciendum, quod licet per mortem vita hominis temporalis terminetor secundum se, remanet tamen ex futuris, secundum quid dependens. Uno quidem modo, secundum quod adhuc vivit in memoriis hominum, in quibus quandoque contra veritatem remanei bonae famae vel malae &c. Alio modo quantum ad effectum Suorum operum sicut ex deceptlone … & aliorum seductorum, postulat infidelitas usque ad finem mundi, & usque tune proficit sides ex praedicatione Apostolorum &c. Omnia autem baec sub … existimationi judicii divini. Et ideo de his omnibus perfectum & manifestum judicium … non potest, quamdiu hujus … cursus durat. Et propter hoc oportet esse finale judicium in novissimo die, inquo perfectè id qd ad unumquē que hominem pertinet, quocun que modo, perfectè & manifestè judicetur, Aqu. 3 â par. …. qu. 59, Art. 5 Quia opera hominum alio modo manent post mottem eorum, vel in … …, &. sama, vel in effectibus suis qui varii, & multiplices esse solent: Ergo licèt Deus judicet actiones unius cuius que hominis in morte ejus, considerando illas secundum …, id est, secundum id, quod vera sunt, oportet nihilominus, ut de eis faciat publicum & universale iudicium in quo conster tam de ipsis actionibus, quam de omnibus effectibus earum, & nocumentis, ac fructibus qui ad alios ex eis redundarunt tum re ipsâ, … etiam secundum aliorum existimationem. Suarcz in 3 am partem Thom. Tom. 2. disp, 53. Sect. 1. secondly, p. 186in regard of their fruits and effects, unto which we may annex another consideration; in respect of the same, that goeth of them, of the judgment, opinion, and estimate, that men passe upon them.

First, we may looke upon mens actions as they are in themselves: and so God judgeth the actions of every man at his death, Heb. 9. 27.

Secondly we may Consider mens actions according to their effects, fruits, issue or event, good, or bad: and so, however they are Physically transient, and therefore can have no Physicall operation after the death of their agents: yet their morall influence, (to wit by way of motive,) may reach unto many after ages: for unto that there is requisite only an objective existence in the minds, and memoryes of men. Thus good bookes edifie, and Erroneous and hereticall bookes pervert, and poyson many thousands of yeares after the Authours are dead, and rotten: the Preaching of the Prophets, and Apostles will be fruitfull, and effectuall in the hearts and lives of men, as long as the sunne, and moone endure. How many are there, even to this day, wonderfully affected with the Exampels, of Abrahams faith, Moses his meeknesse, Jobs patience, Samuels justice, and uprghtnesse, Davids repentance, and the like? and so againe, on the other side, the scandall of a lewd example may be propogated unto many generations: Jeroboam made Israell to sin a long time after his interrement as long as their was a face of a Church, or Commonwealth in Israell: how long doth a place groane under the effects of the ministry of precedent Pastors, that have been, either lazy, & negligent, or ignorant, or prophane, or superstitious, or Erroneous? there must therfore be a time wherin Christ shall passe publique, and universall judgment upon, not only mens actions considered in themselves; but also of all the fruits, and effects, which have from their actions redounded unto others; and that, both in their life, and after their death; that so the wicked may have a full measure of wrath, according unto the full measure of their sins, considered in themselves; and according to the full measure of their harmfull, scandalous, and mischivous effects; and that the Godly may have a full and ample reward, as for their faith, and good workes in themselves, so for the happy fruits of them; for the p. 187glory, that by them hath accured unto God, and for the benefit, and edification, that from them hath arisen unto the Church.

(c)(c)Quamvis &c. estentiale praemium, vel poena conferatur in fine vitae, &c. nihilominus tamen effectus postea subsequuti duabus ex causis conserre possunt ad iudicium. Primo ad accidentarium praemium, vel poenam, ut iniqui omnium actionum suarum structus intuentes magis consundantur: boni vero ècontrario de bonis … gaudeant. Secundo & maximè quia essectus sleudunt malitiam, vel bonitatem operum, unde orti sunt, ut … illis omnibus propositis & ponderatis evidentibus omnibus pateat aequitas divini iudicii, valdè congruum suit post consummaras et sinitas omnes actiones humanas hujus vitae, omnesque effectus earum, sleri universale iudicium in quo omnia … perpendantur.Suarez [in tertiam partem. Tho. To: 2 dis. 53. …. 1.] assigneth two reasons, or causes, why the effects of actions, after the death of their agents, should conduce unto the universall judgment of them.

First, they contribute, if not unto the essentiall, yet unto the accidentall and accessory reward of the Godly, as also accidentall and accessory punishment of the wicked.

First, unto the accidentall and accessory reward of the Godly; for, unto them, it cannot but afford matter of unspeakable joy, and triumph, to behold the blessed fruits of their exemplary faith, profession, obedience, patience, labours for the publique &c. in that by them they have (perhaps) won many a soule unto God, Confirmed weaklings, Confounded adversaries, furthered any in the way of salvation, in the building up of their soules, in either knowledge, or holinesse.

Secondly, they conferre unto the accidentall and accessory punishment of the wicked; in that, they cannot but be amazed, and confounded, at the view of the many dismall effects of their accursed sins as in others; so particularly, in the wives of their bosomes, fruits of their loines, their dearest intimates: O! what a cutting consideration will it be unto them, at the day of judgment, that by their sins, as they have damned themselves, so also they have been the guilty occasion of sin, and consequently of damnation unto others, who have been seduced, and perverted by their Frrors, and heresies, or misguided, and misled by their evil counsell, corrupt discourse, and advice, and scandalized by their sinfull example?

A second reason (assigned by Suarez) is: because effects show the naughtinesse, or goodnesse of the works, whence they spring, that therefore all those things, being both propounded, and examined the equity of Gods judgment, may more evidently be manifested, it is very meet, that, after all the actions, and all the effects of the actions of all mankind in this life are once quite consummated, there should be a universall p. 186duplicate page p. 187duplicate page p. 188judgment, in which all things may be most exactly weighed.

Before (i)(i)Quanquam effectus … accidentarii, qui nec praevisi sunt nec connexionem … … cum actione …, non augeant &c. praemium vel paenam apud Deum: … illi … qui aliqua ratione sunt praevisi, vel quovis modo coniuncti cum actionibus hominis, ita ut in eis tanquam in semine contenti suerint augent praemium ac paenam &c. lapraed.I leave this argument, I shall intreat you totake notice of Suarez his limitation of it: who understands it, not of such effects, as are meerly accidentall which cannot probably be foreseen, nor have any naturall connexion with the actions themselves but of such effects, which are, or may be some way or other foreseen, and are in some regard conjoyned with the actions: so that they are contained in them, as in a seed, or root.

With this Consideration of mens actions, in regard of their effects, wee may connex another, in regard of the fame that goeth of them, of the iudgment, opinion, and estimate that men passe upon them: here mens actions are(e)(e)Ad … etiam consert illa ratio sumpta … existimatione. Facile enim decipitur … … vel maliciâ vel … …. Quia ex iis, quae exterius apparent, … unde fit, ut & bonorum sama saepe laedatur, & iniquorum malitia adeò occultetur, ut boni & insti existimentur. Oportuit ergo ut in divino iudicio, quod non est secundum carnem Joan. 8. nec secundum … …, aut auditum …, Isa. 11. sed … omnium …. 1. Reg. 16. …, inquam in hoc … singulorum iniurias … in … quadam …, divinaque lance pensari, & iustis … restitui, iniquotum … …, & versutiam detegi. Quare de illis dicitur Sapient. 5. Stabunt … … magna … &c. De iis … Videntes turbabuntur timore horribili, & infra. Dicentes, hi sont, quos … aliquando in derisum, &c. Huc … spectant … illae, quibus Christus utitur in Evangelio, quibus explicat bonos & malos in … … … permixtos ità, ut vix discerni possint, sicut virgines fatuae, & …: oportuit ergo … discerni, & seperari, sicut … à zizaniis, & granum à pallea, &c. Suarez in tertiam … Thom. Tom. 2. disp. 53. sect. 1. p. 629.John 8Isa 111 Kgs 16 misjudged, misinterpreted, misconstrued; grosse villanies are many times so coloured, and made so specious, as that they carry away a generall applause: and the most laudable actions meete with most disgracefull, and reproachfull aspersions. And as mens actions, so consequently mens persons are misjudged two. The rankest, and grossest Hypocrites passe many a times for glorious saints; and the best of Saints are reproached as the worst of men. Hannah was censured for a drunkard; David for a traitor, … for the troubler of Israel; Paul a pestilent fellow and a mover of sedition amongst the Jewes through out all the world: there must there fore be a second, and universall judgment, wherein all actions, and persons, that have been misjudged shall have righteous judgment passe upon them; so that mens now shining sins shall their be unmasked, and displaied in their proper colours; and on the Contrary, the prosession of the power of Christianity, all pious aactions, p. 189which are now so discountenanced, and despised shall then receive a publique, not only approbation, but reward, and that from God himselfe; and then for mens persons God will put a difference between the wheat, and the chaffe; the Corne, and the tares; the empty formalist, that hath only a forme, a powerles shew of Godlinesse and the sincere Christian, that hath the power of Godlinesse, the vitals of religion, flaming in his heart, and life: then the Lord will (to allude unto the words of Moses in another case) Numb. 16. 5. shew who are his, and who is holy, and will cause him to Come neare unto him, … … whome he hath chosen, will he cause to Come neare unto him.

Lastly, that Gods judgment of man is not compleate, before the last judgment, is to be manifested … a (e)(e)Dicendum quod quilibet homo, & est singularis quaedam …, & est pars totius generis … unde & duplex ei judicium … … … de eo fiet post mortem, quando recipiet … ea quae in corpore gessit, quamvis non …, quià non quoad …, … … … tantum. Aliud iudicium debet esse de eo, secundum quod est pars totius humani generis; sicut aliquis … dicitur secundum humanam iustitiam, … quando iudicium … de com nunitate cuius … est par. Unde & tunc quando fiet universale iudicium totius humani genetis per universalem separationem bonorum à malis: etiam quilibet per coniequens iudicabitur, Aquin. suppl. quaest. 8 8. artic. 1. primo.… Consideration of man; to wit, as he is a private, and particular person; and as he is a part of the Universe, that is whole mankind: this, by Suarez, (f)(f)Accedit, quod ad … hoius divinae iustitiae non solum necessarium fuit, considerare singulorum hominum peccata secundum se: sed etiam in ordine ad …, & in ordine ad gubernationem totius universi & ad …, & specialem providemiam, quam Deus …, & respectu totius universi, et respectu singulorum hominum, atque ideo voluit, non tantum quasi privatim iudicare singulos homines: sed etiam publicè totum …, … unius integri corporis …, cuius bona omnia, & mala, secundum omnes respectus, & habitudines suas in severum examen adducantur. … fit, ut licet … … ad ferendum iudicium singulorum, non sit necessaria haec generalis congregatio omnium: tamen ex parte ipsorum hominum sit quodammodo necessaria, tum al publicam … divinae …, tum …, ut quaedam specialis retributio proveniens ex publicâ laude, & honore, vel confusione, locum …. Haec enim necessario resultat … modo iudicii publici, et …, non autem ex privatis. Undè … Paulus 1. ad …. 4. Nolite aute tempus iudicare quoad usque veniat Dominus, qui illuminabit abscondita …, & tunc laus crit … à Dco. Hinc intelligitur hunc modum iudicii esse valdè conformem distributivae …. Nam (ut … ait 1. ad Cor. 9.) quamdiù in hâc vita vivimus, veluti in publico stadio versamur laborantes, ut bravium & coronam propositam consequamur; quando autem publicum praemium certantibus proponitur, ratio communis … et … distributivae postulat, ut in publico … omnium congredientium debitus honor et praemium tribuatur singulis &c. Deus autem, qui … ac suavitèr omnia disponit homines gubernare statuit, ac iudicare modo … … nè accommodato, atque adeo ratione distributivae perfectissimè servata. … Paulus …. 2. ad Corinth. 5. & ad Rom. 14. Omnes nos manifestari oportet, ante tribunal Christi, ut unusquisque reserat propria corporis prout … ob eandem rationem praemium beatorum … in Sacra Scripeura Corona iustitiae, vitae, ac gloriae. 2. ad Tim. 4. Apocal. 2. Jacob. 1. Illa enim propriè dicitur corona, quae victoribus publicè, et cum celebritate donatur, in. loc. praedict.Rom 14Rev 2is thus cleared up; it is, not only necessary unto the p. 190manifestation of Gods justice to Consider the sins of particular men secundum se, as they are in themselves: but also in reference unto others, in order unto the government of the whole world: in reference to that universall, and speciall providence, which God hath, both in respect of the whole Universe, and in respect of particular men: and therefore God will not only judge privately particular men, but he will also publiquely judge the whole Universe, to wit of mankind, by way of one entire politicke body: all whose good, and evill actions shall be brought unto a most severe triall: and that Considered according to all their respects, and references whatsoever.

Hereupon it followeth: that, although on Gods part this generall gathering, or assemblie of all be not necessarie unto him to passe judgment on every particular person: yet in regard of men themselves 'tis after a sort necessary, both for the publique manifestation of Gods justice, as also that a certaine speciall kind of retribution, proceeding, either from publique praise, and honour, or else publique shame, and confusion may have place: for this kind of retribution necessarily results from such a manner of publique, and universall judgment, not from the private judgments of particular persons: judge nothing before the time untill the Lord Come, who will bring to light the hidden things of darknes, and will make manifest the Counsels of the heart: and then shall every man have praise of God; to wit publique praise, and honour: and this also is imported by the resemblance of the reward of the Godly at the last day unto a prize, 1 Cor. 9. 24. unto a Crowne, a Crowne of righteousnesse, a Crowne of life, and a Crowne of glory: for, however a prize, or a crowne may be designed, or allotted privately; yet it is usually bestowed publiquely, in some great assembly or concourse of people, seldome or never in a corner: and thus have you seene, that, before the last judgment, Gods judgment is not consummate; for, it is but a judgment of the soule: it is but a judgment of mens actions, considered in themselves: it is but a judgment of men taken as private, and particular persons: therefore there is another judgment, which shall he compleat, and perfect: a judgment both of bodies, and soules: a judgment, as of mens actions in themselves, so of their fruits, and effects, and of mens judgments, and opinions, that they passe upon them &c. a judgment of men, not p. 191… as private particular persons, but as they are parts of the universe of mankind.

1. Here is a use of Terror unto all the wicked: for this day will be unto them, if they die in this Condition, a day of wrath, Rom. 2. 5.…. the fulnesse of Gods vindicative wrath will then be poured upon1 Use. them: the wrath of a mortall King is (saith Solomon) as the roaring Of Terror.of a Lion, Prov. 19. 12. and as a messenger of death, Prov. 16. 14. it is the second and eternall death, of which the vengeance of the immortall King of Kings, and Lord of Lords is a forerunner: and, in Comparison of this, the most tormentfull death of the body is but a flea-biting: for the hatred of an infinite God, cannot but make a creature infinitely miserable: behold (saith Malachie) the day cometh that shall burne as an Oven, and all the proud, yea, and all that doe wickedly shall be stubble: and the day that cometh shall burne them up, saith the Lord of Hosts, that it shall leave them neither … … branch, Mal. 4. 1.

Suppose the place be chiefly meant of the destruction of Jerusalem, shortly upon the first coming of Christ; yet there is no doubt, but it may be applied unto the execution of Christs wrath upon the ungodly in the very day of judgment: here, in this life they may be proud, (like the mettals of iron, and brasse) stubborne, and inflexible; but, in that day, they shall be like stubble before fire, before the fire of an Oven, where it burnes more fiercely, and furiously then in the open aire: the consuming fire of Gods wrath shall then utterly, and irrecoverably destroy all their comforts, and happinesse: the day that cometh shall burne … up, it shall … them neither root nor branch. The Doctrine of judgment to come made Felix, a corrupt Iudge to tremble upon the … though the Pulpit was the barre, and the preacher but a poore prisoner, Paul in his bonds, Acts 24. 25. if the bare commination of this iudgment be so terrifying: what will the sense, and experience of it doe? In Rev. 6. 15, 16, 17. you shall find, that it will put the Kings of the earth, the great men and the rich men, and the chiefe Captaines, and the mighty men into such a desperate affrightment, as that, they shall be so foolish, as to hide themselves in the dens, and the rocks of the mountaines: as if it were possible for them to run from omniscience, and withall they shall bewray so impotent a passion, as to invocate the rocks and mountaines to fall … them: p. 192indeed to be crushed in pieces by them will be a more tolerable ruine, then the frowne, and wrath of the Lamb that … the Throne: it is strange there should be such Lion like terror in a Lamb; but, though he be a Lamb in regard of mildnesse unto his own, he will be the Lion of the Tribe of Judah unto his adversaries; and he will be unto them so dreadfull a Lion, as that they shall be even forced to acknowledg the … of his wrath, and the unresistablenesse of his power: they shall say the great day of his wrath is come, and who shall be able to stand: indeed the greatnesse of their terror will be such, as that it is undecipherable by the tongues of men, and Angels: but a guesse wee may give at it (though (alasse!) very narrow and defective) by the terrors of some condemned Malefactors. Before the Assises, how full are their minds of boding feares, and when it cometh, how are these their feares heightned? every circumstance, the grave, and severe aspect of the Judge, the aufulnesse of the Bench, and the Judgment seat, the Sheriffs Halberts, the great throng of spectators, and auditors, the ratling of their own irons will even distract and amaze them; the trumpets, that are musicall unto others, sound unto them a dolefull note; and are, as it were, a passing bell; but the dreadfull sentence of death strikes them dead, and kils them before their execution: as you may see by their pale and bloudlesse cheeks, shaking hands, and trembling knees: but when once they are dragged from the prison to the place of execution, without hopes, either of pardon, or reprieve, then despaire, the most terrible of all passions possesseth the place of feare, and sorrow, and the expressions of it are so dolefull, as that they … the pity of any humane brest: But now, what is any terrene Judg compared with the Son, that hath all judgment committed to him, all power given to him in Heaven and in earth? how poore and meane is the retinue of the most magnificent sheriffe, in comparison of those millions of Angels, that shall waite on Christ? how inglorious is any bench, in respect of these Assessors, that shall sit with Christ in judgment, the myriads of Saints each of which shall shine forth as the Sun, Matth. 13. 43? how dreadlesse, and contemptible is any tribunall, in comparison of Christ's Throne? which Daniel 7. 16. is described to be like a fiery flame? what are your trumpets, in comparison of that shout, the voice p. 193of the Ark-Angell, and the trump of God? with which the Lord himselfe shall …: from Heaven, 1 Thes. 4. 16. which shall shake Heaven and earth? these, all these particulars together, with the thunder of that condemnatory sentence, and the sight of the horrid executioners there of, the Divel, and his Angels, will beget such an earthquake in their bosomes; that will be followed with such unspeakable yellings, roarings, and howlings, as will expresse the greatest perturbation, that an humane soule is capable of.

The day of judgment (you see) will be a black, and dismall day unto all the ungodly, a day of darknesse, and not light, Amos 5. 18. The horror of it will receive no allay, or mitigation by the least degree, or drop of comfort.

But, there are two particulars in the text, that will aggravate the sadnesse, and discomfort of the day unto unbelievers in the Church: and that farre more then unto meere Pagans, though professed worshippers of Divels: to wit, consideration of. 1. The person by whom. 2. The rule by which they shall be judged.

First, God will judge them by Jesus Christ: to accept of whom they have been daily woed, and courted; and yet they have, with unspeakable contempt, refused him: whereas there be Pagans, that never so much as heard of the name of Christ, and therefore, it will be more tolerable for these in the day of judgment then for those.

2. God will judg them according to the Gospell, which they have so vilified, and despised: the Gospell cannot oblige those, unto whom it was never published; and consequently they cannot be judged by the rule of the Gospel, but now it hath been daily sounded in the eares of loose, and prophane Christians: how shall they then escape (according to the Law of the Gospell) damnation at that day? if they continue with a scornfull obstinacy to neglect, and reject that great Salvation, which is tendered them in the Gospel? and that, with the greatest and most condescending importunity, that can be imagined, Heb. 2. 3?

Secondly, Here is a use of Consolation unto all true believers:2 Use, Of Consolation. for the great day Jude 6. will be unto them a good day: as good as it will be great. The Psalmist, in a most Elegant Apostrophie, exhorts the inanimate, dumb, and senselesse creatures to beare a part with them in their exultations and doxologies for p. 194the Lords coming to judgment: and, as it were, to congratulate the blisse, and glory, which they shall then enjoy: Let the Heavens rejoice, and let the earth be glad: let the sea roare and the fulnesse thereof. Let the field be joyfull, and all that is therein, … shall all the trees of the wood rejoice before the Lord, for he cometh, for he cometh to Judg the earth: he shall Judg the world with righteousnesse, and the people with his truth, Psal. 96. 11, 12, 13. Make a joysull noise unto the Lord, all the earth: make a loud …, and reioyce, and … praise: Sing unto the Lord with the harpe: with … harpe and the voice of a Psalme: with trumpets and sound of …: make a joy full noise before the Lord, the King. Let the sea roare and the fulnesse thereof: the world and they that dwell therein. Let the slouds clap their hands: let the hils be ioyfull together before the Lord, for he … to Judg the earth: with righteousnesse shall he judg the world, and … people with equity, Psal. 98, 4, 5, 6, 7, 8, 9.

But to instance in some particulars, against which the expectation of the day of judgment may comfort the members of Christ: and they shall be their sinnes, their afflictions, and their death.

First, It may comfort them against their sins: against. 1. The guilt. 2. The being and pollution of them.

1. Against the guilt of their sins: for God will Judge them by Jesus Christ, their Saviour, their Redeemer, their Head, their Husband, their elder Brother, who will spare them, as a man spareth his Son, that serveth him, Mal. 3. 17. Christ calleth his Disciples his Friends, Ioh. 15. 15. and therefore he cannot be unto them a rigid, and inexorable Iudg; for exuit personam judicis (saith the Orator) quisquis amici induit, he that assumes the person of a friend, puts off the person of a Iudge. He that shall then judge of their sins, is now an Advocate against their sins: and his Advocation is in the right of his satisfaction: he intercedes for the pardon of those sins, that he hath satisfyed Gods Iustice for unto the uttermost farthing: if any man sinn? we have an Advocate with the Father Iesus Christ the righteous, and he is the propitiation for our sins, 1 Ioh. 2. 1. 2. Christ will appeare the second time without sin unto them that looke for him, Heb. 9. 28. And they are only such as believe in him: his appearing the second time will be the consummation of his discharge, from all the sins of believers imputed, to him at his first appearing: p. 195and if he, their surety, be discharged from them, impossible that they should be condemned for them: and therefore Peter promiseth unto them, that at that time their sins shall be blotted out, Acts 3. 19 that is at least declaratively: the pardon of all their sins shall then be proclaimed in the hearing of all the world: and they shall then also receive the full fruit of their pardon, a consummate deliverance from all the consequents of sin, in their bodies, as well as their soules.

Secondly, against the being and pollution of their sinnes, for then Christ will appeare without sin considered mystically, as well as personally: he will present his Church to himselfe glorious, not having spot or wrinkle, or any such thing, but it shall be holy and without blemish, Eph. 5. 27.

Here is comfort, secondly, unto believers against all their afflictions, of what nature soever: reioyce, in as much as yee are made partakers of Christ's sufferings: that when his glory shall be revealed, ye may be be glad also with exceeding ioy, 1 Pet. 4. 13. here the Saints life of glory is hid with Christ in God; hidden with great heaps of externall misery: but when Christ who is their life shall appeare, then shall … also appeare with him in glory, Colos. 3. 3, 4. God will then be glorified in his Saints, and admired in all them that believe, 2 Thes. 1. 10. Their glory shall be such, as that it shall strike their scornfull slighters with stupor, and astonishment: and shall infinitely over-ballance their greatest pressures, and lowest abasures: here is but the seeds time of glory. Light is but sowne for the righteous, and gladnesse for the upright in heart, Psal. 97. 11. and commonly they have a wet seeds time too: they sow in teares Psal. 126. 5. but in this day, they shall reape a plentifull harvest of a most intense ioy, in which there shall be no allay, by the mixture of the least griefe, for God shall wipe away all teares from their eyes, Rev. 21. 4. here their light is frequently interrupted, and eclipsed: a child of light may walke in darknesse and see no light, Esai. 50. 10. not so much as a glimpse of comfort: but then they shall enioy a cleare, and a perpetuall noone, that shall not be overcast, so much as with one cloud: Gods Jewels may now lye in the dirt, and upon the dunghill, but that will be the day when God will make up his … Mal. 3. 17. and then they shall shine oriently with unimaginable lustre: those that are, as David, men after Gods own heart, may p. 196have their good names buried in a deeper and filthier grave then any in … valley, Ezek. 37. (a throat of calumny deservedly entituled by the Psalmist an open sepulchre, Psal. 5. 9.) but God will give their reputations, as well as their bodies, a resurrection: he will bring their innocency to light, and make their righteousnesse clearer then the …-day, Psal. 37. 6. Though Gods people have lien amongst the Pots, Psal. 68. 13. though they be so vile and miserable, as that, in this world, they are in no better a condition, then poore scullion boyes, that stinke with grease, and are blacked all over with smoake, and soote; yet in the resurrection they shal be as the wings of a dove covered with silver, and her feathers with yellow gold, that is, they shall glister, as the beautifull wings of a Dove; that are of a silver and golden colour: the day of Iudgment is termed by Peter, times of refreshing, tempor a refrigerii, times of cooling, and the hope of this may support against even a siery tryall, 1 …. 4. 12. In ver. 21. of the same chapter it is entituled the day of restitution of all things: and this may digest the highest outward losses; for there is nothing, that iniustice, and tyranny can bereave us of, but the glory of that day will make ample recompense for it, Matth. 19. 29. In Rom. 8. 19. it is stiled the manifestation of the Sons of God: here Gods sons are under a cloud, the world treates them like the worst of slaves: but then their Son-ship shall be manifested unto all, by Christ's publique invitation of them unto a full possession of their glorious inheritance, the Kingdome prepared for them before the foundations of the world: here the silthy conversation of the wicked will be, unto the iust, a perpetuall corrosive, and vexation: but the day of Judgment will, for ever, deliver them from their company: so that afterwards they shall never heare so much as an idle word, never see so much as a sinfull act, or a scandalous obiect: the Son of man shall send forth his Angels, and they shall gather out of his Kingdome all things that offend, and them which do iniquity, Matth. 13. 41.

Thirdly, and lastly, the day of Judgment may cheare against even the terrors of death it selfe; and, in pursuite of this branch of the use, I shall only mind you of two appellations given unto the day of Judgment in Scripture.

First, In Matth. 19. 28. as some point the words, it is termed by our Saviour foreign the regeneration; it will then be, as p. 197it were, a new birth day unto the bodies of the Saints; the earth will then prove a teeming mother, and bring them forth in a new, and glorious state.

Secondly, The Apostle Paul calls it the day of redemption, Eph. 4. 30. to wit from death, and all its consequents, that debase the body, all the corruption, and dishonour of the grave: unto all them, that belong truly unto Christ we may apply those his words. Luke 21. 28. Looke up and lift up your heads, for the day of your redemption draweth nigh.

Thirdly, we may hence be exhorted unto an expectation of, and… Uses of Exhottation …, an expectation of, and preparation for the day of Judgment. 1. Unto an expectation of it. preparation for this day.

1. Expectation of it: for this is that, which will infallibly seale up unto our soules all the ineffable comforts of this day: unto … that looke for Christ shall he appeare the second time without sinne unto salvation, Heb. 9. 28. Here we have a double … of Christs second appearing; … cujus, and … cui.

1. Finis Cujus, the end for which he shall appeare the second …: [unto salvation.]

2. Finis Cui, the end unto whom; unto them that looke for him: The(g)(g)foreign word is a double Compound of two prepositions foreign, and foreign, and a verbe foreign: the word then implieth a desirous, and hopefull expectation of that, which is apprehended as good; so that, from the words, we may gather, that Christ will bring salvation unto all those, that looke, and long for his second appearing, as a desirable thing: there is laid up a crowne of righteousnesse, which the Lord the righteous Judge shall give unto them that love his appearing, 2 Tim. 4. 8. That love it with a love of desire: now if those prisoners, whom their own heinous misdeeds, and the law have marked out for condemnation, cannot desire the approach of the Assises, and the coming of the judg; how is it possible, that the revelation of the Lord Jesus from Heaven with his mighty Angels in flaming fire should be desired by those, that … … God, and obey … the Gospell of the Lord Jesus Christ, seeing then he will take vengeance on them, and they shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power, 2 Thes. 1. 7, 8, 9. the Apostle, (in his description of those, that waite for … Adoption, to wit, the redemption of their bodies, …. 8. 23) gives two characters of them.

p. 1981. They have in generall all sanctifying and saving graces; they have the first fruits of the spirit, and these are a pawne unto them of their future fulnesse of both grace, and glory.

2. In particular, they have the grace of repentance, or humiliation; they groane under the burthen of sin within themselves: that is (as … glosseth it) ex imo corde from the bottome of their hearts: our selves also, which have the first fruits of the spirit, even we our selves groane withim our selves waiting for the adoption, to wit, the redemption of our bodies. By this description then, there are excluded from being waiters for the sull manifestation, and effect of Adoption

1. In generall, all unsanctified persons, that are destitute of even the first degree of regeneration: and so their soules are part of the suburbs of Hell, as being replenished with the initials thereof, reigning, and unmortified sins.

2. Particularly, all unrepentant, and unhumbled sinners, that do not groane to be disburthened of sin, as feeling it no load unto their spirits. In Gal. 5. 5. Paul professeth, in the name of all believers of the Jewes, that their waiting for the hope of righteousnesse had two causes, the spirit, and faith: we through the spirit waite for the hope of righteousnesse by faith: and what he saith of believers of the Circumcision is appliable unto those of the uncircumcision also; therefore unspirituall, and carnall persons, that are not governed by the spirit, that do not walke in the spirit: and unbelievers, that are destitute of a justifying faith, that uniteth with Christ, and transformeth the heart, can never, whilst such, attaine a due expectancy of that day, wherein there will be a full revelation, and fruition of the hope of righteousnesse, that is eternall life, which now is only an object of hope: In Phil. 3. 20. you shall find, that those, who looke from Heaven for the Lord Jesus Christ, as a Saviour, are such, whose conversation is allready in Heaven; the thoughts of their minds, and the affections of their hearts are in Heaven; their aimes, and desires are Heaven-ward; their actions savour of Heaven: whereas, on the contrary, they, that mind earthly things, vers. 19. who have their hearts, as it were, nailed, and glued unto the earth, would not have so much as a thought of Heaven, if they could be secure from Hell; but would be very well contented to have their perpetuall abode on the face p. 199of the earth, and would be very loath to be disturbed by Christ's coming from Heaven: for their utter aversation from things heavenly sufficiently instructs them, that thence they have no reason to looke for Christ to come, as a mercifull Saviour: for what good, what salvation may they expect, from a place, they have so much contemned? The Thessalonians waiting for the Son of God srom Heaven, 1 Thes. 1. 10 hath, for its antecedents a true Conversion from Idolatry, unto the worship and service of God, vers. 9. as also an inchoation of rescue from Hell: they turned to God from Idols, to serve the living, and true God, they were delivered from the wrath to come: and indeed it was an act altogether unperformable by them, as long as they were unconverted: as long as they were, either Idolaters, or Atheists, as long as they were children of wrath, in whose soules deliverance from wrath to come was not so much as begun; the Kingdome of sin, and Satan remaining in them still, as entire, powerfull, and unbroken as ever. Compare 12, 13. of Titus 2. together, and you may easily collect, that those, who looke for that blessed hope, and the glorious appearing of the great God, are such as deny ungodlinesse, and wordly lusts: such as live soberly, righteously, and godly in this present world, St … joyneth looking for, and hastening unto the coming of the day of God with a most intense, zealous, and transcendent diligence in all holy conversation and Godlinesse, 2 …. 3. 11, 12. in the Lords prayer the petition, for the coming of Gods Kingdome, is placed betwixt the two petitions Hollowed be thy name. Thy will be done in … as it is in Heaven; and from this method we may observe, that none can pray cordially for the coming of Gods Kingdome of Glory, when Christ shall deliver up the Kingdome to God, even the Father, that are carelesse of the glory of Gods name, and regardlesse of obedience unto his will.

I shall conclude this particular with Rev. 22. 17. where desire of, and prayer for the coming ofChrist to judgment, for a perfect vindication of all his from all the sequels ofsin, is appropriated unto: he Bride, unto the Church mysticall, and unto every true, and genuine member thereof, every sincere believer, that is betrothed unto Christ in righteousnesse, in judgment, in loving-kindnesse, and in mercies, Hos. 2. 19. And the spirit and the Bride say, Come. In the words … thinks there may be an Hendiadys: so that, the spirit, and p. 200the bride may be put for the spirituall Bride, the bride sanctified by the Spirit: or, if you rather thinke, that the Spirit is taken properly for the Holy Ghost; why then, saith he, the spirit saith come, in the same sense, that it maketh intercession for us, Rom. 8. 26. to wit, …; it enableth, and maketh the bride to say come; the Spirit and the Bride say come: that is, the Spirit in the Bride, or the Bride by the assistance, influence, and actuation of the Spirit, saith come: Come Lord Jesus, come quickly: those, that are espoused unto Christ, long for the Consummation of their Nuptials, and their marriage with the Lamb is this great and last day, Rev. 19. 7. 9. Whereas now, on the Contrary, such as have gone a whoring after the creature, and have been wedded unto the mortall adversaries of Christ Jesus their lusts, and corruptions: their desire is to build Tabernacles on earth; and they stand in as great a terror of Christs coming, as the disloyall Adulteresse doth of the coming home of her abused Husband; for their guilty consciences cannot but assure them, that, without repentance, this day will not be their wedding day, but a day of eternall divorce: their outward, and visible be trothment unto Christ, by receiving of his Sacraments, and profession of his name, will then be proclaimed to be a meere nullity, and they shall be everlastingly separated from all communion with him: this day then will be unto them, as (Job saith) the morning is unto murtherers, Theeves, and Adulterers, as the shadow of death: they will be in the terrors of the shaof death, Job. 24. 17.

Secondly, preparation for it: In the Parable, only the wise Virgines A second Exhortation unto preparation for the day of judgment.were ready for the coming of the Bridegroome: and hereupon they went with him into the marriage, and the … (to wit of grace and mercy) was shut against the … unprepared virgins, and could not be opened by their greatest importunity, Matth. 25. 10, 11, 12. the Apostle Peter connexeth this preparation for the coming of Christ in both his Epistles with expectancy of it. …, in his first Epistle chap. 1. v. 13. Wherefore gird up the loines of your minds, be sober, and hope to the end, for the grace that is to be brought unto you at the revelation of Jesus Christ: where girding up the loines of the mind is a … expression of that preparation, which is requisite in all those, that hope to the end, for the grace, that is to be brought unto them, at the revelation of Iesus p. 201Christ, in allusion unto an ancient custome, of those Easterne Countries, where, not only women, but men, wearing long garments, were wont to tuck them up, when they addressed themselves unto a journey, unto worke, unto battell, or unto service: our Saviour useth the very same similitude unto the same purpose; and joyneth another of the like nature with it, Luk. 12. 35. Let your … be girded about, and your lights burning, the whole verse is a borrowed speech from the guise of good Servants, that prepare for the coming of their Masters, by girding, and trussing up their garments, to waite and attend on them, and by lighting candles in a readinesse for them.

2. In his second Epistle chap. 3. v. 12. he makes the like connexion: looking for, and hasting unto the Coming of the day of God: Indeed we cannot accelerare diem, but yet we may accelerare ad diem: though we cannot hasten it, yet we may hasten unto it: to wit, by fitting our selves for it, by going forth, as it were, to meet the Lord with burning lamps: that is with saiths, that not only blaze before men, but also shine before God in their sruits, good works. This preparation is of a vast extent, and taketh in all duties, whether regarding the first, or second table: so much may be gathered from the, 1 Pet. 1. 13, 14, 15. Wherefore gird up the loines of your minds &c. as obedient Children, and not fashioning your selves according to the former lusts, in your ignorance, but as he which hath called you, is holy, so be ye holy in all manner of conversation. Here wee have a Concomitant of this preparing of our selves, a generall obedience, and Universall holinesse: and hence also is it, that unpreparednesse is described by disobedience, Luk. 12. 47. that Servant &c. which prepared not himselfe, neither did according to his Masters will &c.