The Rule of Faith, Exegesis of Apostles Creed · Article 7

The Rule of Faith · Exegesis of Apostles Creed · Article 7

p. 495The ſeuenth Article.

From thence he ſhall come to iudge both quicke and dead.

ACTS. 10. 42.

And he commanded vsus to preach vntounto the people, and to teſtifie, that it is hee that is ordained of God a judge of quicke and dead.

HItherto of the three degrees of the exaltation of Chriſt: Some hauehave thought that this Article containes a fourth degree of his glory: but I am rather of their minds that take it to be a declaration of the former, eſpecially of his Seſſion at the right hand of God, as ſhewing one point of his greatneſſe aboue men and Angels, that hee is appointed Iudge of all the world, and ſo of all men and Angels. Some diuide theſe foure Articles thus: One tells of what he did on earth, viz. Roſe from the dead. The ſecond tells how he went from the earth: the third tells of his eſtate in heauen: and the fourth of his returne to the earth againe.

p. 496There is great need of teaching and explicating of this Article, both becauſe it is a thing ſo much vrged in ſo many places both of the old and new Teſtament, and becauſe it was made one of the moſt fundamentall principles of the Apoſtles Catechiſme, Heb. 6. 2. Act. 10. 42. and eſpecially becauſe it is a doctrine of all others moſt effectuall to awaken the carnall & ſecure hearts of men, Act. 24. 26. and if it may be to bring them to repentance, Act. 17. 31. and the more proper for vsus vponupon whō the ends of the world are come, not only becauſe it is now at hand, but becauſe men are in ſo high a degree forgetful of it, yea becauſe there are ſo many ſcoffers againſt it, according as S. Peter foretold, 2 Pet. 3. 3. Concerning this iudgement I intend to ſhew by way of explication,

1. What kinde of iudgement it will be.

2. Who ſhall be the Iudge.

3. Whence he ſhall come to iudge.

4. When the day of iudgement ſhall be.

5. Where the place will be.

6. Who ſhall be iudged.

7. The ſignes of this Iudgement.

8. The forme or manner how it ſhall be performed.

For the firſt, what kinde of Iudgement this ſhall be, may appeare by the properties of it: and the properties are ſeuen.

Firſt, it is certaine: It is ſuch a Iudgement as will certainly come vponupon men. There muſt needs be a Iudgement in the end of the world; Firſt, becauſe ſo many Scriptures hauehave foretold it, it hath beene proclaimed and men warned and ſummoned from the beginning of the world. Henoch gaue notice of it, Iude 15. ſo did Moſes, Deut. 32. and Dauid, Pſal. 50. and Salomon, Eccleſ. 11. 9 and Daniel, ch. 7. 13. and Ioel, ch. 3. and Malachi, ch. 4. ſo did Chriſt himſelfe, Matt. 24. and Paul, 2 Theſſ. 1. and Peter, 2 Pet. 3. & Iohn, Reu. 20. and Iude, v. 6. here is a cloud of witneſſes. Secondly, becauſe we ſee that in this world full Iudgement is not executed, and therefore it ſtands vp ō Gods iuſtice that there ſhould be a generall Iudgment; for in this world many times godly men be in great affliction, as Lazarus; & wicked men be in great proſperity, as Diues. Now if God be iuſt, he wil render to eueryevery man according p. 497to his works, which becauſe it is not done in this world, it remains that we are yet to expect ſuch a iudgement as will giuegive eueryevery man his due: If iudgement begin at Gods houſe in this world, then certainly will God finde a time to auenge himſelfe on Satans family. Thirdly, there muſt needs be a iudgement in the end of the world for the declaration of Gods iuſtice, which is now in many things hid, Rom. 2. 5. Many things we ſee not the reaſon of, and many things are hid in darkneſſe, which then ſhall be brought to light: Mens hearts now boile againſt many things they heare in Gods word, or obſerue in Gods workes, now the Lord will ouercome in iudgement, Pſal. 50. And therefore he hath appointed a time, wherein he will cleare himſelfe before all men and Angels. Fourthly, Gods workes of iudgement done already ſhew, that he conceiues ſuch an infinite wrath againſt ſin, as he muſt needs finde a time to be reuenged on the ſins of all men. Such as are the drowning of the old world, the burning of Sodom the deſtruction of Ieruſalem, the tormenting of mankind with a world of diſeaſes and miſeries, the ſweeping away of many thouſands together by Peſtilence or ſword, the irreuocable ſentence of death vponupon all men, ſhews that God will take an account of mens waies, and will not put vp the tranſgreſſions of his Lawes. Beſides, eueryevery mans conſcience naturally feares a ſupreme Iudge; and therefore ſince there ſhall be a iudgement, men ſhould liue ſo, as to prouide, that it may goe well with them in that day.

2. It is immediate, God himſelfe ſhall iudge. There is a iudgement in this world, which is called Gods iudgement, but that is a mediate iudgement, when God iudgeth by man, as Deut. 1. 17. Pſal. 72. 1. Pſal. 50.

3. It is the laſt iudgement: men hauehave receiued their doomes, ſometimes from men, ſometimes from God, either iudging them by his word, or afflicting them by his particular iudgements: but theſe are all the firſt things, but this is the laſt iudgement, after which there ſhall be no more triall, or ſentence, or execution; and therefore the more terrible for wicked men becauſe there can be no reuerſing of this ſentence, as in this life vponupon repentance there may be of other p. 498iudgements, Ier. 18. 7, 8, 9, 10. And for this ſentence there will be no appeale.

4. It is a generall and vniuerſall iudgement, 2 Cor. 5. 10. all muſt appeare both quicke and dead, as will be more diſtinctly ſhewed afterwards. God hath his particular iudgement vponupon man in this world, both in life, iudging both the righteous and the wicked eueryevery day, Pſal. 7. 12. and in death, when he paſſeth a particular ſentence vponupon eueryevery man: but this is iudgement of all men together.

5. It is an open and manifeſt iudgement, where all things ſhal be brought to light, euen the ſecret and hidden things of all men, euen the hidden things of darkneſſe. God hath his ſecret iudgements vponupon wicked men in this world, when he conſumes them like a moth, Eſay 51. 8. and plagues them in their ſoules or bodies, or ſtates, in the things the world obſerues not. But at this day of iudgement all ſhall be done and opened before all men and Angels. Which ſerues for exceeding terrour to impenitent ſinners. Is it ſuch a ſhame to doe penance before one particular congregation for one fault, when the puniſhment is inflicted for their amendment, and it may be men will pray for them & forgiue them? What wil the horror be then, whē they muſt be ſhamed before all men and Angels for all their ſins, and this iudgement muſt be for their confuſion, and no eye ſhall pity them. And ſo it ſerues for the ſingular comfort of the godly: if it be a comfort to be praiſed, and cleared of aſperſions before a great aſſembly on earth, as ſay it were at the meeting of Parliament, and done by the mouth of a King, with the applauſe of all the hearers: What ſhall their euerlaſting comfort be, when at that day by the voice of Chriſt himſelfe, they ſhall be praiſed for all the good they hauehave done, and cleared from all aſperſions, cenſures, ſuſpitions and wrong iudgements on earth, before all the world of men and Angels?

6. It will bee a ſudden iudgement: Chriſt will come vponupon the world like a theefe in the night, that doth not vſe to knocke at the doore and giuegive men warning: He will come as the ſnare doth vponupon the bird, Luke 21. 35. 1 Theſſ. 5. 2, 3. Which ſerues to ſhew the wofull eſtate p. 499of wicked men that liue in ſecuritie, for while they ſay, Peace, peace, ſudden deſtruction comes vponupon them, either by particular or generall iudgement, 1 Theſſ. 5. 3. and it ſhould ſerue to warne wicked men, to take heed of thoſe ſins which doe eſpecially harden the hearts of men, and breed ſecuritie, and indiſpoſition in them. Our Sauiour himſelfe inſtanceth in ſurfetting and drunkenneſſe, and cares of life, Luk. 21. 34. and it ſhould teach all men to watch and daily to pray to God for mercy and grace that they may be alwayes ready, as our Sauiour vrgeth in the ſame place, Luk. 21. 34.

7. It will be a righteous Iudgement, Rom. 2. 5. Reu. 19. 11. Pſal. 9. 9. for God will iudge according to his owne righteouſneſſe which is infinitely perfect, Pſal. 7. 9. and it will be true iudgement without error or miſtaking, either by euidence, or the law, or the ſentence, Reuel. 15. 5. and 19. 11. He will not reſpect any mens perſons, 1 Pet. 1. 17. nor will he iudge according to the outward appearance and colours of things, Eſay 11. 3. and it muſt be righteous, becauſe it ſhall be according to mens wayes and workes, Ezech. 18. 30. Rom. 2. 7. 2 Cor. 5. 10. and hee cannot be corrupted with bribes, for riches will not auaile in the day of wrath, Iob 36. Nor will he regard the falſe teſtimonie of the world, either for the wicked, or againſt the godly: for though it be true, that Chriſt ſaith, As I heare I iudge, Ioh. 5. 30. yet that is meant of what he heares from his Father, and his booke of preſcience and remembrance, and not of what hee heares from the world: and no multitude nor power can be able to daunt this Iudge, for he is a Lord of hoaſts, Ier. 11. 20. and will iudge by his ſtrength, Pſal. 54. 1. and therefore woe to the Hypocrite that makes a ſhift to ſcape the iudgement of man by his deceitfull colours; and woe to the mightie men, that now breake the net and ſcape, and no man dares controll them: and woe to all thoſe fooliſh men, that beleeue not Gods iuſtice, becauſe they like it not, or ſeemes to be againſt their reaſon; at that day God will ouercome, euen in the things he is now iudged Pſal. 51. 6. Rom. 3. 4. and woe to all them that hauehave pronounced wrong iudgement on earth, their ſentence ſhall not ſtand, but themſelues ſhall p. 500come to iudgement for their ill iudgement on earth, Eccleſ. 3. 17. and in generall, if God will iudge in righteouſneſſe, then no wicked man ſhall euer be able to ſtand in iudgment, Pſal. 1. 5.

8. It will be an eternall iudgement, for ſo it is called, Heb. 6. 2. not becauſe the Iudge ſhall ſit for euer in examining of cauſes and ſentencing of men, but becauſe the effect of this iudgement ſhall be for euer: Looke what happineſſe is by ſentence of the Iudge appointed for the godly, that ſhal laſt for euer; and ſo what miſerie the wicked are adiudged to, ſhall laſt for euer. Which ſhould ſerue greatly for reproofe of the careleſneſſe of moſt men, that ſo thinke of a preſent eſtate in this little ſpace of time on earth, that they forget to take order for eternitie: and moſt wofull is the caſe of the wicked, that ſo eſteeme the pleaſures of ſinne here which are but for a ſeaſon, that they care not to plunge themſelues into eſtate of torment which ſhall neuer hauehave end.

Ob. But how can this be iuſt, that they ſhould be puniſhed for euer, that hauehave ſinned but a little time?

Sol. Diuers things may be anſwered to this: 1. That no Iudge limiteth his torments to the time of the doing of the fact or crime: he meaſures his puniſhment by the greatneſſe of the offence, not by the length of time. As in the caſe of treaſon, murder, whoredome, &c. which may be done in an inſtant or ſhort time, and yet the puniſhment be for a long time: as men puniſh by death, which is a remouing of the malefactor from the ſocietie of men for euer; and ſhall not God hauehave the like allowance for his proceedings? Secondly, we muſt conſider of the greatnes of ſin by the perſon againſt whom it is committed; men ſinne againſt God who is infinite, and therefore muſt ſuffer puniſhment that is infinite in continuance. Thirdly, if two men bargain together, one ſelleth, another buyeth, the buyer will hauehave his bargaine for euer, though the contract be made in a quarter of an houre: now, ſinning is a ſelling of mens ſoules and bodies to the deuill for a ſhort pleaſure, and therefore why ſhould it not be iuſt that the deuill ſhould hauehave them for euer?

Hitherto of the Anſwer to the firſt Queſtion.

p. 501The ſecond queſtion is, who ſhall be the Iudge? The anſwer is to that, that Chriſt ſhall be Iudge, euen the ſame perſon that is Mediator, and of whom all the former Articles of the Creed affirmed, which is apparent by theſe and other Scriptures, Ioh. 5. 22. 27. Act. 10. 42. and 17. 31. Not that the Father and Holy Ghoſt is remoued from this Iudgement, for the authoritie of iudging belongs to the whole Trinitie, but becauſe the Sonne ſhall appeare in the Humane Nature, and ſpeake and pronounce ſentence: but when he ſpeaks, God ſpeaks, and when he iudges God ſhall iudge, not only becauſe he is God, but becauſe the Father ſhall ſpeake and iudge by him: ſo that the Iudgement belongs to him in reſpect of the viſible proceeding in Iudgement, and the promulgation, and the execution of the ſentence, Dan. 7. 9. 13. and the like may bee ſaid of his iudging as Man, not that he is not Iudge in his Diuine Nature, but becauſe that which ſhall be ſeene and heard in the Iudgement ſhall proceed from his Humane Nature. And whereas the Saints and Apoſtles are ſaid to iudge the world, Luk. 22. 30. 1 Cor. 6. it muſt be vnderſtood thus: That they iudge as members vntounto that head who is Iudge. Secondly, as the Iudgement ſhall be performed before Chriſt, and the company of the Elect, Ioel 3. 2. Thirdly, as they ſhall be Aſſeſſors, and giuegive conſent to the Iudgement, being aduanced to the honour to ſit as Iuſtices of the Peace on the Bench by the Iudge. Fourthly, the Apoſtles ſhall iudge, becauſe their doctrine which they hauehave preached ſhall be confirmed and auouched by the ſentence of the Iudge. So the word that men heare now ſhall iudge them at the laſt day, Iohn 5. Fifthly, the godly ſhall iudge the wicked, becauſe the example of their faith and repentance ſhall be alledged as a furtherance of the condemnation of the wicked. Thus the Queene of the South, and the Niniuites ſhall riſe vp in Iudgement and condemne that generation Chriſt ſpeaks of, Luk. 11. 31. So that the point is cleare, that Chriſt ſhall be Iudge. The Vſe is firſt for great comfort to the godly to free them from the terror of that day, they need not bee afraid of the Iudge, nor any hard ſentence he will pronounce p. 502vponupon them, ſeeing the Iudge is their owne brother, yea their owne fleſh as their head, it was he that was iudged for them on earth, and redeemed them with his owne bloud, he that hath continually made interceſſion for them in heauen, that they might be deliuered from the wrath of God. Yea he hath promiſed them that they ſhall ſpeed well in that day, Hebr. 2. 11. Eph. 5. 30. Ioh. 3. 36. and 5. 24. Secondly, it is a terrible doctrine for all wicked men; becauſe this is a Iudge that cannot be corrupted, but will iudge in righteouſneſſe, as there is none higher than he to make appeale to, and becauſe alſo he is foreign, one that knowes the heart; and finally, becauſe it is he whom they hauehave reiected and would not let him rule ouer them, but hauehave many waies vilified him, and rebelled againſt him and his ordinances, and perſecuted him in his members, Reuel. 1. 7, 8.

The third queſtion is, whence Chriſt ſhall come, when he comes to Iudgement? And that is briefly expreſt in the words of the Article. He ſhall come from thence, that is, from Heauen, where he ſits at the right hand of God. The reaſon why he comes out of Heauen to execute Iudgement, is becauſe Heauen is ſo pure a place, as it is not fit for impure men and deuils ſo much as to make their appearance there. And this point is not without Vſe: For firſt hereby we may clearly bee confirmed in the truth of Chriſts humanitie, againſt the Ʋbiquitaries, that ſay his bodie is eueryevery where, ſeeing he comes in his bodie out of Heauen at the laſt day. And beſides, it may teach vsus to ſend our hearts to Heauen to meet Chriſt, and till he come from thence to looke for him, Phil. 3. 20.

The fourth queſtion is about the time when the day of Iudgement ſhall be? Now about the anſwer to this queſtion, there hauehave beene many opinions, and the moſt of them ſtrange and falſe.

1. Some hauehave thought it ſhould neuer be: and ſuch were thoſe mockers mentioned 2 Pet. 3. whoſe argument to proue their damned opinion was twofold. Firſt, that the firſt Fathers in the firſt ages of the world were dead many ages ſince, and if there ſhould hauehave beene a Iudgement, it p. 503is likely it would hauehave beene before this time. Secondly, that all men ſee by experience that all things continued without alteration ſince the Creation, and therefore why ſhould men feare any alteration for the time to come? To all this the Apoſtle anſwers, firſt concerning the perſons of theſe mockers, that they are men that follow their luſts, verſ. 3. or that they are willingly ignorant, v. 5. and then concerning their reaſons he ſaith againſt them three things; The one, that this world was made at the beginning by God, both the vpper and nether world: and therefore it may hauehave an end, v. 5. The other, that it is falſe that there hauehave been no alterations, for the whole nether world was drowned by water, which may aſſure men that God hates ſinne, and will generally iudge men for it, verſ. 6. The third is, that the continuance of the world for ſo many ages ought to bee no argument to proue that it is vnalterable: for a thouſand yeares with God are but as one day: it is a ſmall time that the world hath laſted in compariſon of Gods eternitie: and beſides, God hath vrgent reaſon for his ſo long patience in deferring the laſt iudgement, verſ. 8, 9.

2. Some others in the Apoſtles time taught that the reſurrection, and ſo by conſequent the day of Iudgement was paſt already: of this minde was Himenaeus and Philetus, 2 Tim. 2. It is probable, that they held there was no other reſurrection than that which is of the ſoule ſpiritually riſing out of ſinne, nor any other Iudgement than that which men paſſe through in repentance.

3. A third ſort of men that did hold a true reſurrection of the bodie, and a generall Iudgement of all the world, did affirme before the Apoſtles were yet dead, that the Iudgement would come vponupon the world within a ſhort time after, euen in the age of them that then liued, 2 Theſſ. 2. 1, 2, 3. Now theſe falſe teachers are both deſcribed and confuted by the Apoſtle: deſcribed both by the effect of their corrupt doctrine, viz. that it would draw men away from their minds both for the preſent, by making them leſſe carefull of their callings, and for the time to p. 504come, when they ſhould ſee that that day did not come as was foretold, they might then grow either impatient vnderunder their croſſe, or elſe to fall away from religion, beleeuing nothing, becauſe that they hauehave beleeued in this point did not come to paſſe: and deſcribed they were, by the manner of confirming their doctrine: For they pretended firſt the Spirit, that they had reuelations from the Spirit within. Secondly, the word, that is either ſome ſpeciall arguments of their owne, or ſome words which the Apoſtles had vttered. Thirdly, Epiſtles, either wreſting the words of the Epiſtles of the Apoſtles, as that 1 Theſſ. 4. 7. or elſe counterfeiting Epiſtles, and ſaying they were written by the Apoſtles. The Apoſtle confutes them by ſhewing that the kingdome of Antichriſt muſt come before the day of Iudgement.

The fourth ſort of men are ſuch as aſſigne the time of the comming of Chriſt to be further off from the age of the Apoſtles, and offend in extreme curioſitie, in aſſigning the yeare or age when it ſhould be, and ſo mens wits hauehave beene ill imployed in all ages. Saint Auguſtiae tells that in his time diuers computations were made of the end of the world, and Chriſts comming. Some ſaid it would be 400. yeares after his Aſcenſion, ſome 500. yeares, ſome 1000. yeares: in our age ſince the Goſpell was reſtored, many men hauehave laboured mightily to aſſigne either the yeare, or at leaſt the age when theſe things ſhould be. As thoſe that aſſigned the yeare 1587. which experience hath proued falſe. It had beene much to hauehave beene wiſhed that diuers Writers vponupon the Reuelation, which are held in good fame in the Church, had forborne that curioſitie of computation, in reckoning ſo ſtrictly by yeares, for it doth much hurt in the mindes of weake Chriſtians, when either experience or reaſon beats them from thoſe grounds, which they hauehave ſucked in from ſuch writings. There is a tradition that ſticks in the minds of many, pretended to come from one Elias (not Elias the Thiſbite) that the world ſhould laſt 6000. yeares: 2000. before the Law, 2000. vnderunder the Law, and 2000. after the Law, and then the end ſhall be, only for the elects fake thoſe p. 505dayes ſhould be ſhortned. Now this is a manifeſt dotage: for it was more than 2000. yeares before the Law, and leſſe than 2000. yeares vnderunder the Law, as the Learned know. How then ſhall we beleeue this tradition to be true for the time to come, that is proued falſe for the time paſt? And as for the ſhortning of the time for the elect, that is ſpoken by our Sauiour about the deſtruction of Ieruſalem, not about the end of the world.

To let goe then all theſe falſe opinions, the iudgement of ſuch as ſpeake according to the Scriptures containes three aſſertions:

1. That God hath preciſely ſet and appointed the time and day when he will iudge the world by Chriſt: this appeares by Scripture, Act. 17. 31. Heb. 9. 27. and God will hauehave this knowne, both for the conſolation of his ſeruants, that they may hauehave hope in their afflictions, and to leaue the wicked without excuſe, that being warned will not repent, and to driue out of the godly ſecuritie, that ſo they may keepe themſelues in the good way, and walke in the feare of God, watching and prouiding for that day.

2. That this Iudgement day ſhall be in the end of the world, and not before: & therefore it is ſaid in Scripture, it ſhall be at the laſt day. Queſt. But why doth God put off the generall Iudgment ſo long, & not call men to an account til after ſome thouſands of yeares after ſome of them died? Anſw. Firſt, God hath vnſearchable reſpects of his owne glory, in diſpatching by his prouidence the great buſineſſe that concerns the riſing or alteration of things in the ſtate of mankinde: As in diſpoſing of the Monarchies of the world, the kingdome of Antichriſt raiſed, and ruined, the reiection and recalling of the Iewes, and ſuch like, which will not be effected till the day which he hath appointed for the comming of Chriſt. Secondly, it is put off ſo long, that the elect may be all gathered, it being Gods pleaſure to gather them by ordinarie meanes, ſo as the Iuſt hauehave a time to be borne, liue, heare the word, fulfill their meaſure of worke, &c. Thirdly, it is put off for the more effectuall triall of the faith and patience p. 506of Gods elect, and exerciſe of their hope and prayer. Fourthly, that he might by the confeſſion of all men be iuſtified in this that he hath allowed vntounto the world ſpace and time enough to repent in, Rom. 2. 4. and 9. 22. 2 Pet. 3. 9. and therefore if wicked men doe not repent, they may be left without excuſe, and the rather ſeeing he can no way be charged to proceed in iudgement againſt them raſhly, or with more reſpect of his owne Iuſtice, ſeeing before he paſſeth the finall ſentence he ſtaies ſo exceeding long. Fifthly, as he glorifies his mercy in ſauing the elect, and his iuſtice in damning the wicked: ſo doth he by his exceeding long ſtay glorifie his patience and clemencie.

3. That the preciſe day, monethmonth or yeare, when this Iudgement ſhall be, is knowne to no man or Angell, Mark. 13. 32. Act. 1. 7. Quest. But ſeeing God will hauehave vsus certaine that there is a time for Iudgement, why will he hauehave vsus vncertaine when it ſhall be? Anſw. That thereby he may teach vsus at all times to watch and ſtriue to be prepared: He will not let vsus know what day it ſhall be, that we may be eueryevery day prepared. And beſides, he thereby the better exerciſeth our faith and patience, and making vsus lay hold on his promiſes without limiting him to times and ſeaſons. And therefore we ſhould make this vſe of it, and reſtraine our curiofitie, and neuer ſearch or inquire after that, which God will not hauehave vsus to know, but looke to our taske, for it is our dutie to thinke it neere at hand, and therefore to get oyle into our lamps to be ready when the Bridegroome ſhall come, and to ſtand alwaies vponupon our watch, like the wiſe Maſter of the houſe, that keeps all things carefully, becauſe he knowes not when the theefe may aſſault his houſe, Mark. 13. 32, to the end. Matth. 24. 42, 43. and 25. 3, 4. If Chriſtians were taught to ſay, it was the laſt time when S. Iohn wrote to them, how much more cauſe hauehave wee to thinke wee liue in the laſt time, vponupon whom the ends of the world are more apparently come? Another queſtion is moued about thoſe words, Mark. 13. 32. How it was true that the Sonne p. 507of Man himſelfe did not know the day and houre of his owne laſt comming? Diuers anſwers hauehave beene giuen to this queſtion. As firſt, hee did not know it, that is, hee did not know it ſo as to make vsus know it: or it was no part of that knowledge which as the Prophet of the Church he was bound to make knowne to vsus: as in that ſpeech, The Lord your God proues you, that hee may know, that is, that hee may make you know, &c. and when wee ſay, O Lord ariſe, we meane, make vsus ariſe; and ſuch like phraſes are vſed in Scripture: or their anſwer is, that as our Sauiour aſſumed diuers infirmities of ours, yet without ſinne, ſo did hee aſſume ignorance; Ignorance I ſay of ſome things, that were not neceſſarie for him as man to know, which belongs onelyonly to the eſtate of Humiliation, for now hee is glorified, and hath laid downe all infirmities, he now in heauen as man knowes both the day and houre. Thirdly, it may be anſwered, that as Man he could not know it, without reuelation from his Diuinitie: and therefore if the Sonne of Man did then know it, it was not a knowledge that belonged to his Humane Nature in it ſelfe, but he had that knowledge giuen him from his Diuine Nature.

Thus of the time.

For the place where the Iudgement ſhall be, we hauehave nothing in particular certaine of the Scriptures: Some men hauehave thought that it ſhould be held in the valley of Iehoſhaphat, which was a place neere to Ieruſalem: and to that purpoſe they alledge the words of the Prophet Ioel, Chap. 3. 2. But this opinion is raſh and preſumptuous: becauſe that place ſeemes to ſpeake in particular of ſuch Nations as afflicted the people of Iſrael, and the valley of Ichoſhaphat ſeems to be named but by way of alluſion: yet notwithſtanding, that the Iudge ſhould ſit in iudgement in ſome place about Ieruſalem, is not altogether improbable, becauſe it increaſeth the terror of the iudgement, & augments thoglory of Chriſt, to ſit there as a Iudge, where himſelfe was iudged. But in this no man can conclude peremptorily to make a reſolute opinion p. 508of it, becauſe we hauehave not ſufficient warrant for it out of the Word. In the generall it is cleare by Scripture, that it ſhall be in ſome part of this nether world, either on the earth or neere vntounto it; becauſe, as was ſhewed before, no vncleane things, ſuch as deuils and wicked men, may enter into heauen: and beſides, it increaſeth the terror and iuſtice of the Iudgement, to keepe the Aſſiſes where men hauehave offended, and to ſentence them to puniſhment in the place where they hauehave done their offences: as for great crimes, Iudges are wont to appoint the place of puniſhment to be where the fact was committed. It is very probable, that the Iudge will ſit in the clouds of the Aire neare the earth, whither the Elect ſhall be caught vp to meet the Lord, 1 Theſſ. 4. 17. that ſo the deuils may be conquered & ſentenced in the very place where they hauehave all this while ruled as princes, Epheſ. 2. 2. I ſay only it is probable, becauſe it cannot be neceſſarily concluded out of the places are alledged, viz. Matth. 24. 30. 1 Theſſ. 4. 17.

The ſixt queſtion is, who ſhall be iudged? And to this I anſwer out of Scripture by beginning at the remoteſt things, and comming nearer and nearer till it reach to each of vsus: and ſo I ſay,

1. That this Iudgement ſhall reach euen to the vnreaſonable creatures: for the Apoſtle ſaith, that the heauens and the earth, and the things in them, are reſerued vntounto fire against the day of Iudgement, and the perdition of wicked men, 2 Pet. 3. 7. And it is likely the Apoſtle hath this meaning, Rom. 8. 19. to 23. And ſo partly God will be reuenged on the old heauens and earth for the vanitie caſt vponupon them by wicked men, and as they were the dwelling place of the wicked: and partly, as God in iuſtice will reſtore to eueryevery creature, in the ſort of the creature, whatſoeuer they loſt by the ſinne of Adam, and his poſteritie.

2. Euill ſpirits ſhall then be iudged, euen the Deuill and all his Angels, which are now bound in the chaines of darkneſſe till the iudgement of that day, Iude 6. 1 Cor. 6. 3. There ſhall be opened that great ſecret of the nature, and manner, and time of their firſt ſinning againſt God, and p. 509all the horrible murthers they hauehave committed and attempted vponupon the ſoules of all ſorts of men.

3. All mankind muſt their appeare before his Tribunall: for God will iudge the people, Pſal. 7. 9. The ends of the earth, 1 Sam. 2. 10. The earth, 1 Chron. 16. 38. All Nations, Ioel 3. 12. The round world, Pſal. 9. 9. Both quicke and dead, 2 Tim. 4. 1. By the quicke is meant ſuch as ſhall be found aliue at his comming, 1 Cor. 15. 51. 1 Theſſ. 4. 17. And by the dead, ſuch as hauehave died ſince the beginning of the world to that day, 1 Theſſ. 4. 16. Reu. 20. 12, 13. ſo as no man or woman ſhall eſcape, 2 Cor. 5. 10. Iude 15. Againſt this may be obiected, that all the world ſtands either of beleeuers or vnbeleeuers, and neither of thoſe muſt come to iudgement, and therefore none at all are to be iudged: the beleeuer hath euerlaſting life, and ſhall not come into iudgement, Ioh. 5. 24. and 3. 18. and the vnbeleeuer is condemned alreadie, and therefore needeth no further iudgement. To this I anſwer, that the beleeuer ſhall not come into iudgement, that is, into the iudgement of condemnation; he ſhall come to receiue iudgement of eternall abſolution from all his ſinnes and miſeries. And the wicked are condemned already: Firſt, in the counſell of God, as hee appointed them to condemnation for their ſinnes. Secondly, in the word of God, which tells him plainly of his eſtate and eternall miſery, becauſe he doth not repent and beleeue. Thirdly, in his owne conſcience, which is as a thouſand witneſſes, and doth iudge him in himſelfe as a forerunner of the laſt iudgement: all this hinders not, but that he muſt appeare openly at the barre of Chriſt, to hauehave his ſinnes publikely knowne, and ſentence paſt vponupon him for all his ſins: ſo that it remaines cleare, that all men ſince the beginning of the world muſt come to iudgement. Yet that it may worke the more effectually vponupon mens conſcience, it will be profitable to take notice of ſuch particular offenders, as God hath in plaine termes telled them before-hand, that he will iudge them at that day: and ſo he will iudge

1. Pag…ns, that hauehave ſinned without the Law, they ſhall be p. 510iudged alſo without the Law written, by the Law of Nature, Rom. 2.

2. Iewes and all others that receiue the Law written, but deny Chriſt, they ſhall be iudged by the Law, Rom. 2.

3. Antichriſt the Man of Sin ſhall be iudged, and deſtroyed by the brightneſſe of Chriſts comming, 2 Theſſ. 2.

4. All that worſhip that Beaſt, and receiue his marke (his marke is the Characteriſticall doctrines of errors and lies) they ſhall be caſt into that Lake that burnes with fire and brimſtone, Reu. 19. 20. and 14. 9, 10.

5. All falſe Teachers that bring in damnable Hereſies, 2 Pet. 2. 1.

6. All Apoſtataes that ſinne willingly after they hauehave receiued the Truth, Heb. 10. 26.

7. All that trouble and diſquiet the godly with their malitious oppoſitious, 2 Theſſ. 1. 7.

8. All Goats, that is, all vnruly Chriſtians that will not be directed by the word of God, but wilfully perſiſt in the knowne breach of Gods Commandements, Matth. 25.

9. All Hypocrites, that now goe hoodded and masked, Luk. 12. 1, 2. Pſal. 50. 17.

10. All Railers, that now by ſcoffing and ſlander vilifie the godly, and the good way of godlineſſe, Pſal. 50. 19. Iude 15.

11. All Cenſorious and maſterlike Chriſtians, that iudge other men for that they are guilty of themſelues, Rom. 2. 1, 2, 3. Iam. 3. 1.

12. All Mercileſſe and couetous rich men, Matt. 25. 41, 42. Iam. 2. 13. and 5. 1, to 6.

13. All Whore-mongers and Adulterers, Heb. 13. 4.

14. All Drunkards and Epicures, Luke 21. 34.

15. All deceitfull perſons with their ſcant meaſures and falſe weights, Mich. 6. 10, 11.

16. All Lyers, and all that louelove lies, Reuel. 21. 8. and 22. 15.

17. All ignorant perſons that know not God, and all that diſobey the Goſpell, 2 Theſſ. 1. 8.

18. All Swearers, for God hath vowed hee will not hold them guiltleſſe, Commandement 3.

p. 51119. All groſſe offenders, not mentioned before, as Murtherers, Idolators, Sorcerers, Vſurers, and ſuch like, Reu. 21. …8. and 22. 15.

20. All ciuill honeſt men that reſt only in being free from outward groſſe crimes: theſe ſhall come to iudgement for their want of the power of Religion, Matth. 5. 19. and for all their idle words, Matth. 12. and for all their euill thoughts, for God will trie the heart and reines.

Laſtly, all the godly muſt come to iudgement too, but not to the iudgement of condemnation, as was ſhewed before: wee muſt all appeare, wee as well as other men, 2 Cor. 5. 10.

This point ſhould greatly terrifie all impenitent ſinners, ſeeing no man can eſcape the iudgement of God: multitude will not helpe them, nor can there be any help from worldly meanes: God hath his booke in which are written the names of all to whom he gaue life, and therefore none ſhall be forgotten: and therefore this ſhould be a warning to inforce eueryevery man to repent in time, leſt God ſurprize him at vnawares and carry him away in an houre he thinks not of; and then as Death leaues him, Iudgement will finde him. And beſides, this very point ſhould greatly ſtirre vp the deſire of all that louelove the appearing of Chriſt, to wait for, and long for this great Aſſiſe. Men generally long to be at ſuch Aſſiſes, where many perſons are to be tried, and where they ſhall hauehave great cauſes examined and iudged, eſpecially if there be any great man to be arraigned. How them ſhould we deſire that day, when all men ſhall be iudged, and the cauſes of ſo many great men of the earth ſhall then be openly heard? &c.

Thus of the Sixth point.

The Seuenth Queſtion concernes the ſignes of the comming of Chriſt, and theſe are of two ſorts; for they are either ſignes that goe before, and prognoſticate and foretell of his comming, or elſe are ſuch as are ioyned with the inſtant of his comming: Before I reckon the Signes that goe before, I muſt giuegive the Reader warning of certaine euents that are by ſome Diuines reckoned for ſignes, which (I take vnderunder correction p. 510duplicate page p. 511duplicate page p. 512of the better learned) to bee no ſignes at all of the laſt Iudgment: it is eaſie for vsus when wee take things vponupon truſt, ſomtimes to miſtake.

As firſt, ſome make the preaching of the Goſpell to all Nations to be a ſigne, and ſuch a one as is yet to be performed: whereas it is cleare by that of the Apoſtle, Col. 1. 6. that that promiſe was accompliſhed in the Apoſtles daies. For all Nations in that text, Matth. 24. 14. ſtand oppoſed to the countrey of the Iewes, that whereas in former times and then, the Goſpell was onelyonly preached to Iewes, the time ſhould come, and that ſhortly, that it ſhould be preached all the world ouer, that is, in many other Countryes. There is no neceſſity to vnderſtand it ſo, that eueryevery particular Nation in the world ſhould hauehave the Goſpell preached to them; or if it were, it muſt not be meant of any one time, but ſucceſſiuely at one time or other. Againe, ſome make the ſecurity of the world, which our Sauiour likens to the ſecurity of the old world, Matth. 24. to be a ſigne; whereas that is ſpoken of by way of complaint of the careleſneſſe of men that would not awaken, no not when his comming was neer at hand: for otherwaies the world is alwaies ſecure, and wicked men are alwaies ſo minded: and therefore it cannot bee a ſigne that hath no diſtinction in it.

Againe, ſome make that a ſigne, that when Chriſt comes, he ſhall not finde faith vponupon earth, Luk. 18. which place is not meant of his ſecond comming, but of his comming to auenge the quarrell of his Elect that ſuffer in all ages: And the want of faith he complaines of, is not to be vnderſtood ſimply, but in that reſpect which hee intends in the Parable before: and ſo his meaning is, that th…e are few of the very elect themſelues that hauehave ſo much faith, as to perſiſt in praier, & to reſolue to ouercome God by importunity, and not to be diſcouraged, though God ſeeme not to heare their praiers, and put off a great while before he deliuer them.

Againe, ſome make the perſecutions mentioned, Mat. 24. 9. and the warres and other plagues mentioned, verſ. 6. and the decay of louelove in many, verſ. 12. and the riſing of falſe Prophets and falſe Chriſts, verſ. 24. to bee all ſeuerall p. 513ſignes: whereas theſe were accompliſhed before or about the time of the finall deſtruction of Ieruſalem, as is plaine in the text: for hee ſpeakes not of the ſignes of his comming till the 29 verſ. and beſides, it is ſaid they ſhall be accompliſhed before that generation paſſe, verſ. 34.

The ſignes which do properly prognoſticate and giuegive warning to the world of the comming of Chriſt, are ſo deſcribed in Scripture, as they ſerue ſucceſſiuely one after another, to giuegive warning in eueryevery age of the Church: and therefore the ſignes began to diſcouer themſelues in the very age of the Apoſtles, and ſo downwards, and will ſo be ordered, as eueryevery age yet to come ſhall hauehave their ſpeciall warnings to prouide for that day: and ſo I take the proper ſignes to be in number eight.

The firſt is the ſignes of certaine Antichriſts, that is, ſpeciall falſe and hereticall teachers, profeſſing the Chriſtian religion, which ſhould teach doctrine that depriued the ſoules of men, of the benefit of redemption by Chriſt: and theſe Antichriſts were but fore-runners of the great Antichriſt. This Saint Iohn makes a ſigne, and this ſigne was accompliſhed, or began to be ſo, while yet S. Iohn was aliue, 1 Ioh. 2. 18.

The ſecond ſigne is giuen by S. Paul, 2 Theſ. 2. 3, 4. and that is a generall Apoſtaſie of men in the viſible Church, from the ſoundneſſe of religion: and this was accompliſhed vnderunder Arrius, and the many ages of the Papacy.

The third ſigne is the reuealing and diſcouering of Antichriſt, and the making of it knowne who was that great Antichriſt, 2 Theſ. 2. 4. and this was done by Gods two witneſſes, that is, by a few choiſe Inſtruments that God raiſed vp in the very times of this Apoſtaſie, to preach and teach, that the Pope was Antichriſt, and this was done in ſeuerall ages of that Apoſtaſie.

The fourth ſigne is the preaching againe of the euerlaſting Goſpel, and the publike profeſſion of reformed religion, Rev. 14. 6. 7. and 15. 1, 2, 3. and this began in the age next before vsus that now liue, in the miniſtery of Luther, Zwinglius, and diuers other.

p. 514The fift ſigne is the fall of Babylon, not onelyonly in reſpect of the conſumption of the body of it, which hath been a doing by the word of Gods ſeruants now this 100. yeares, but alſo in reſpect of the deſtruction of the ſeat of that Whore of Babylon (the Pope) and the diſſoluing of his viſible gouernment, 2 Theſ. 2. Rev. 18. and 14. 8. This (in the latter part of it) is yet to come, and will bee accompliſhed at a time appointed, in the day that is called, The day of the great Battell of the Lord God Almighty; when by the ſword of Princes hee ſhall deſtroy that City of Rome, which hath beene the very Throne of the Beaſt, and of the Whore, Rev. 16. 14. 16. and 17. 17.

The ſixt ſigne, is a fearfull corruption of manners in the men of the world, foretold, 2 Tim. 3. 1, 2, 3. This I reckon as a ſigne, becauſe I ſee all ſorts of Writers hauehave a great minde to it: but I take it to be ſo, not becauſe the ſinnes there mentioned ſhall be then found in the world, for they hauehave been alwaies in the world, but in a threefold reſpect: Firſt, becauſe all thoſe ſorts of ſinne ſhall reigne at once in the world. Secondly, becauſe men ſhall grow in a high degree abhominable in ſinning, ſo as to ouer-paſſe the formet times in the vnheard exceſſe in ſinning. Thirdly, becauſe the corruptions of manners ſhall bee found in all eſtates and degrees of men, and this ſigne I thinke belongs to this age: I ſuppoſe there was neuer any age wherein men were growne generally ſo monſtrous, drunkenneſſe, whordome, ſwearing, falſhood, and deceit, beſides the ſinnes mentioned in the Apoſtles catalogue: and theſe things do ſo prouoke the Iudge, and dare him to his face, that ſure his comming cannot be long deferred, but he will haſten the reſt of the ſignes, to be reuenged of ſo wicked a world.

The ſeuenth ſigne is yet to come, and that is the calling of the Nation of the Iewes, which, that it ſhall be, is plaine by the Prophecy of S. Paul, Rom. 11. but how this ſhall bee performed, and when, I ſuppoſe it cannot be determined by Scripture.

The laſt ſigne I take it, will bee but a very little time before his comming, and that will be ſome fearefull alterations p. 515in the powers of heauen, and in the ayre, and in the earth, and ſeas: but what theſe will be it is hard to coniecture, and the rather, becauſe S. Iohn tells of the noiſe of ſeuen Thunders that were vttered before the end of the world; but he was forbidden to vtter them, but to let them be ſealed vp, and kept vnknowne from the world, yea, and from the Church too, Rev. 10. 5. Matth. 24. 29, 30. It is very probable that this ſigne will be accompliſhed in the very letter, as it is recorded by the Euangeliſt.

Thus of the ſignes going before our Sauiours comming to iudgment: The ſignes ioyned with his ſetting out to come to iudgment are theſe; the firſt is, a ſpeciall ſigne of the Sonne of man, which ſhall bee in heauen, and viſible to all men on earth: but what this ſigne ſhall bee, is vnknowne, and I am vnwilling to trouble the Reader with rehearſing the ſeuerall coniectures of Interpreters, ſeeing they are without warrant from the Word. The ſecond ſigne is, the wailing and lamentation of all Nations, when they behold Chriſt comming in the clouds of heauen, Matth. 24. 30. Some Diuines make the firing of the World to be a ſigne belonging to Chriſts comming forth to iudgment: but that cannot be ſo, becauſe it is not probable, that deuils and wicked men ſhall be in the new earth, or the new heauens, for there muſt dwell nothing but righteouſneſſe; and therefore this firing of the world, is to bee reckoned as a conſequent of the Iudgment.

Thus of the Signes.

The laſt point to be opened is the forme and manner of the laſt Iudgment, and here foure things are orderly to be inquired into:

1. The manner of the preparation to the Iudgment.

2. The manner of the triall of the cauſes to be tried there.

3. The manner of the ſentence vponupon all ſorts of men.

4. The execution of the ſentence.

The preparation to the Iudgment, concernes either the Iudge, or them that are to be iudged.

p. 516The Preparation, as it reſpects the Iudge, hath in it foure things:

1. The Commiſſion or ſingular power giuen to Chriſt for the execution of this iudgment vponupon all the world, Ioh. 5. 22. This Commiſſion was granted him in his firſt comming, and ſhall now be manifeſted to all men and Angels, before he enter vponupon the Iudgment, as we ſee is done by earthly Iudges.

2. The cloathing of the Humane nature with vnſearchable glory and maieſtie, aboue the glory of all men and Angels, which glory our Sauiour calls, The glory of his Father, when he ſaid, He ſhould come in the glory of his Father, Matth. 16. 27.

3. The attendance of thouſand thouſands of Angels that ſhall ſhew themſelues in the perfection of their glory, waiting vponupon him, Iude 15. Dan. 7. 10. 2 Theſ. 1. 7. Matth. 25. 31.

4. The erecting of a moſt glorious Throne, wherein he will ſit as Iudge, which hee calls, The Throne of his glorie, Matth. 25. 31. which is reſembled by the glory of earthly Princes, which ſit in Thrones of Eſtate, when they would ſhew their Maieſtie to their people. Which Throne will be the more glorious, becauſe before the erecting of it, all earthly Thrones ſhall bee caſt downe, Dan. 7. 9. We muſt not be curious to enquire, what this Throne ſhall bee made of, Daniel ſaith, It is like a fiery flame, Dun. 7. 9.

Thus of the preparation of the Iudge.

The preparation in reſpect of the Iudged, hath likewiſe foure things, viz.

1. The Citation of the world to come to iudgment: and the world is three waies ſummoned to come to iudgment; Firſt, by the miniſtery of the Fathers and Prophets in the old T…ſtament, that from the beginning of the world cited men to appeare before the iudgment Seat of God; Henoch began before the Flood, Iude 15. and others followed in eueryevery age, as hath beene ſhewed before. Secondly, by the miniſtery of Chriſt himſelfe, and the Apoſtles, p. 517and the ordinary miniſtery of the Preachers of the Goſpell, in all the ages vnderunder the Goſpell, till the end of the World. Now the laſt ſummons is this, which ſhall be giuen at that inſtant when Chriſt is come in the clouds of heauen, and ſet in his Throne, and this ſhall bee performed by a ſhout from heauen, and by the ſound of the laſt Trumpet: This cry or ſummons is called, The voice of Chriſt, Ioh. 5. 28. 1 Theſ. 4. 16. and yet it ſeeme sit ſhall be performed by the miniſtery of Angels, Matth. 24. 31. Hee that imployes the miniſtery of men to call the World to repentance in this life, will vſe the miniſtery of Angels to bring thoſe men to iudgment, eſpecially ſuch as hauehave not repented of their euill waies.

2. The Reſurtection of the dead, vnderunder which I comprehend the change of the liuing: for vponupon this voice all dead men ſhall receiue their ſoules into their owne bodies, & be quickned, and riſe out of the Graues, or other places of the earth, or waters wherin they hauehave lyen, Rev. 20. 13. and thoſe that ſhall bee then aliue ſhall bee changed in a moment, in the twinkling of an eye, at the ſound of the laſt Trumpe: and this change ſhall bee in ſtead of death, and a kind of reſurrection: they ſhall bee changed, not in the ſubſtance, but in the qualities of their bodies, corruption putting on incorruption, and mortality putting on immortality, 1 Cor. 15. 53.

3. The collection of all the world of men, and euill Angels: for the Angels of Chriſt ſhall gather together into one place from all the foure winds of heauen, euen from all the parts of the world, all them that were raiſed or changed, euen all both elect and reprobate, Matth. 24. 31. and 25. 32.

4. The ſeparation of the good from the bad, which ſhall be performed by Chriſt himſelfe, which knowes the hearts of all men before the tryall, euen then when they are brought in by the Angels, and before hee proceed to the tryall of all mens cauſes, Matth. 25. 32. Where by the way diuers things may be noted: as firſt, that wicked men to their terrour ſhal then hauehave that done by Chriſt, which p. 518now in their malice and iolity they ſo much ſtriue to doe themſelues. Now they ſhunne the godly, and thinke the Townes the worſe to liue in where they are ſetled, eſpecially if they be any number of them: at that day as their grieuous puniſhment they ſhal hauehave the godly taken from them, neuer more to liue amongſt them. Secondly, wee gather hence, that there ſhall neuer be a perfect ſeparation, no not in the beſt Churches on earth, of the good from the bad; onelyonly at the day of Iudgement it ſhall bee perfectly made: This is ſhewed by the Parables of the Tares and good corne, and of the Draw-net that catcheth both bad and good fiſh. Thirdly, note the titles giuen to both ſorts of people; Chriſt calls the good Sheepe, and the bad Goats, to giuegive men before hand an intimation of their eſtates, if they will try themſelues, by theſe ſimilitudes they may know now how it ſhall goe with them then. Goats are knowne to be creatures, that though they be turned into the ſame paſture with ſheepe, yet will not be kept within any bounds, but are vnruly; and beſides are creatures of very ill ſmell: theſe reſemble all ſuch vngodly men, as liuing within the compaſſe of the viſible Church, and enioying the meanes of ſaluation with the godly proue vnruly and rebellious, and will not bee kept within the compaſſe of the rules and directions giuen by the word of God, nor follow the example of the godly, but in many things againſt their knowledge ſinne wilfully and preſumptuouſly: and they alſo ſhadow out that prophanneſſe, by which vngodly men diſcouer themſelues by their words and deeds in eueryevery place they come in, ſo as they leaue an ill ſent behinde them, the very place is the worſe for them. Now Sheepe reſemble true Chriſtians: and ſo true Chriſtians are like ſheepe in foure things; Firſt, in teachablenes: Chriſts ſheepe heare his voice and follow him, Ioh. 10. A ſudden whiſtle ſtartles ſheepe, ſo as they come in, and are driuen whither the Shepherd will, whereas Goats and Swine will not bee driuen without much toile and labour. Secondly, in ſociableneſſe: ſheepe will ſort with p. 519ſheepe, and not with ſwine, and will not eaſily liue, but in the company of ſheepe: ſo is it with the godly, their life is vncomfortable, if either they be forced to dwell where the wicked are, or where they may not enioy the ſociety of the godly. Thirdly, in profitableneſſe: a ſheepe is profitable in all things about him: and therein reſembles the good workes of all the godly, in whom eueryevery thing is profitable, their praiers, their practiſe, their examples, their workes of mercy, their piety; yea, their very afflictions are profitable, not onelyonly to themſelues, but to others alſo. Fourthly, in their patience: they are quiet in aduerſity, like a ſheepe, dumb before the ſhearer, ſo are godly men when they fall into the hands of vnreaſonable men that afflict them, perſecute them, and oppreſſe & defraud them. Now by theſe things muſt men try themſelues. Thus of the preparation to the Iudggment.

The manner of the triall follows, where three things muſt be inquired into;

1. About what the triall ſhall be.

2. By what law men ſhall receiue their triall.

3. By what euidence they ſhall be tried.

For the firſt, it is cleare by Scripture, that the triall ſhall be about the workes of all men. They ſhall be examined about their workes, and the proceding ſhall be according to their workes, as theſe and other Scriptures ſhew, 2 Cor. 5. 10. Rom. 2. 6. If any ſay, that then it ſeemes faith ſhall not bee enquired after: I anſwer, that it ſhall, as is plaine, 1 Pet. 1. 7. for by their works their faith ſhall be prooued to the world; and faith it ſelfe is one of the higheſt workes of a true Chriſtian, Ioh. 6. 29. If any ſay further, that hereby is imported, that the godly ſhall then be iuſtified by their workes, and be ſaued for their workes ſake: I anſwer, that they ſhall be iudged then according to their workes, not for their workes; God of his free grace will giuegive reward according to their workes, but not for their workes, nor will their works then iuſtifie them, otherwiſe then as they declare them to be iuſtified by Chriſt, and truly righteous in themſelues. It may be further obiected, that this may diſcourage poore Chriſtains, p. 520and all ſuch as hauehave not power to doe good workes: I anſwer, that it is an error to thinke, that there are no good works but giuing of almes: There are good works in the obedience of eueryevery one of Gods commandements. Works of piety, and the works of our particular callings, are good works, as well as works of mercy: and the works of ſpirituall mercy a poore man may doe as well as a rich man.

About the triall of wicked men alſo diuers things may be obiected: As firſt, they ſhall be iudged for originall ſinne, being borne children of wrath, Eph. 2. 3, and yet that is no worke: I anſwer, that originall ſinne is a worke as it was wrought by Adam, and imputed to them, and as it is the cauſe and root of their actuall ſinnes: ſecondly, it may be ſaid that they may be puniſhed for other mens workes, and ſo be iudged for more works than their owne works. To this I anſwer, that the puniſhment of their Parents ſinnes may reach to their children, Commandement 2. but that is to be vnderſtood of temporall puniſhments in this world, and not of the ſentence at that day: only children may then be iudged for their Parents ſins, and others for other mens ſins, but that is only as other mens euill works become theirs, either by conſent, or partaking, or imitation, Matth. 23. 35. There is another caſe that concernes both good and bad in that day, and that is the caſe of Infants either elect or reprobate, how ſhall they be iudged that hauehave done neither good nor euill in actuall works, dying before they come to yeares of diſcretion. To this I anſwer, that the proceedings of God about Infants, is not clearly reuealed vntounto vsus in this world, and therefore we muſt leaue that as a ſecret till that day. In Infants reprobated, Adams worke is imputed, and the vile corruption of their natures makes them children of wrath: In elect children, both the worke of their Parents faith is imputed vntounto them, and beſides the Spirit of Chriſt ſupplies outward works, by inward ſanctification, after a way we cannot expreſſe. Thus of the firſt point.

The ſecond is, by what Law men ſhall be iudged at that day? And to that I anſwer out of Scripture, that all ſuch to whom the Goſpell hath come, they ſhall be iudged by the p. 521Goſpell, Rom. 2. 16. which is thus to be vnderſtood, that godly men ſhall be tried by the Goſpell, ſo as their faith, and repentance, and new obedience, being auouched, they ſhall receiue the benefit of triall, not by the rigor of the Law, but by the promiſes of the Goſpell: and wicked men ſhall be tried by the Goſpell, only as their vnbeleefe ſhall be an aggrauation againſt them, that hauing ſo many waies broken the Law, would not flie to Chriſt, nor ſeeke atonement in him: ſo as properly the godly are tried by the Goſpell. Now all the wicked men in the world are chiefly tryed by the Law, and ſo either by the Law of Nature, euen by the principles infuſed into eueryevery mans minde by Nature, as the Pagans and all that know not the Scripture: or elſe by the Law of Scripture, that is, by the Law or Couenant of works recorded in Scripture: ſee Rom. 2. 12.

The third thing is, by what Euidence mens cauſes ſhall be tryed, and how the ſinnes of the wicked ſhall be proued againſt them? And for anſwer hereunto, we reade Reu. 20. 12. that when the dead both great and ſmall ſhall ſtand before the Lord, there ſhall be certaine Books opened, out of which ſhall be taken manifeſt euidence in all the Trials. Now what books theſe ſhall be, other Scriptures tell vsus: and ſo we reade of fiue books that are likely then to be opened.

The firſt is the booke of Nature, and ſo the creatures abuſed by men ſhall be for euidence againſt men: as vntounto the Idolatrous Iewes, the very hornes of their Altars ſhall teſtifie againſt them, Ier. 17. 1. their ſinne is grauen, and as it were written vponupon the creatures they hauehave abuſed.

The ſecond booke is the booke of Scripture: for all thoſe places of Scripture hauehave beene in this world rightly propounded and vrged againſt them, ſhall then ſerue for vndeniable euidence: The word which they hauehave heard ſhall iudge them at the laſt day, ſaith our Sauiour, Ioh. 12. 48.

The third booke is the booke of Conſcience: EueryEvery mans conſcience ſhall then be wonderfully dilated, and made able to remember all their ſinnes afreſh, and ſo ſhall be as a thouſand witneſſes. Though the conſciences of moſt men are now aſleepe, yet Chriſt will make them awake at that p. 522day, and giuegive in full and perfect euidence. That worke of accuſing which the conſcience doth in ſome men vnperfectly in this life, it ſhall doe perfectly at that day: and ſo for excuſing in the godly.

The fourth booke is the booke of Gods remembrance mentioned in the caſe of the godly, Mal. 3. 16. and intimated in the caſe of the wicked, Ier. 17. 1. in which booke are written all the things that men hauehave done in their bodies, whether good or euill.

Now beſides theſe books, we reade in that place of the Reuelations, of a booke of Life, that is, of ſuch a booke as containes the names of all that God hath appointed vntounto ſaluation by Ieſus Chriſt, and by that booke the Iudge will ſee vponupon whom to paſſe the ſentence of Abſolution, and ſo by conſequent, on whom to paſſe the ſentence of condemnation, Reuel. 20. 12. with Phil. 4. 3.

Now beſides theſe books, we reade of a booke of prouidence, that containes a Record of all the perſons to whom God gaue naturall life, and forme, of which Dauid makes mention, Pſal. 136. 16. and this booke may be of vſe to ſhew who muſt be called to Iudgement.

And yet further we may gather out of other Scriptures, that if there be need God can produce other Euidence: As firſt the Heauens and the Earth will declare Gods righteouſneſſe, at leaſt by way of aggrauation, either in reſpect of the benefits they hauehave brought forth vntounto man to allure him to goodneſſe, and the iudgments hauehave beene vponupon them to terrifie him, Pſal. 50. 6. The very vanitie which the creatures hauehave beene ſubiect to, will teſtifie againſt man in that day: The heauen, ſaith Zophar, ſhall reueale his iniquitie, and the earth ſhall riſe vp against him, Iob 20. 27. And hence it was that God called the heauen and the earth to witneſſe betweene him and the people at ſundry times in the Old Teſtament. Secondly, the examples of the faith, and piety, patience, and mercy in godly men that hauehave liued amongſt the wicked, will be euidence againſt them: as the example of Noah will condemne the old world, Heb. 11. 7. ſo the example of the Queene of the South, and the Niniuites, will p. 523riſe vp in Iudgement againſt the Iewes, Matth. 12. 41, 42. Laſtly, the Spirit of God, which hath rebuked the world of ſin, will be able to conuince all the vngodly openly of all their wickedneſſe at that day.

Thus of the manner of the Triall. The manner of the Sentence followes.

The manner of the Sentence we cannot in this world know, ſaue that our Sauiour himſelfe hath giuen a little taſte of it, by making a briefe deſcription of it in Matth. 25. the latter part of the chapter: and this glimpſe of that glory of his proceedings there he giues, that both the godly might be eſtabliſhed in conſolation, and the wicked left without excuſe hauing ſo faire warning.

The ſentence ſtands of two parts, the one concernes the godly, and that is a ſentence of abſolution, as Diuines call it, or rather a ſentence of glorification: and the other concernes the wicked, and that is a ſentence of condemnation. Our Sauiour will begin with the ſentence of abſolution, to ſhew thereby his readineſſe to mercy, and long-ſuffering, and that he is not caried with vniuſt furie againſt thoſe on his left hand, and that thereby alſo he may make the elect capable of the dignitie of being Aſſeſſours with him in the Iudgement vponupon the wicked.

The ſentence that concernes the godly may be conſidered of according to the foure parts of it. The firſt is the calling of the elect to glory, verſ. 34. The ſecond is the reaſon giuen for this calling, verſ. 35, 36. The third is the anſwer Chriſt ſhall receiue from the elect, v. 37, 38, 39. The fourth is the replication of our Sauiour to their anſwer, v. 40.

For the firſt, in generall we may note, That if Chriſt call vsus to grace and good works in this life, he will call vsus to glory in another world: All that are effectually called, and ſet about Gods worke in this world, ſhall hauehave a moſt ioyfull call to the poſſeſſion of an eternall kingdome at the laſt day. Which ſhould much incourage the godly, againſt all the hardſhip of godlineſſe in this life.

There are many things may be briefly noted from the particular words by which this glorious calling is expreſt.

p. 5241. In that the Iudge is ſuddenly by change of ſtile called a King, it might hauehave ſome vſe for the preſent reſpect of the Diſciples, that dreamed of an earthly kingdom in this world: and beſides, a generall reſpect vntounto the godly of all ages to informe them, that though Chriſt entertaine his ſeruants in this world but in meane conditions many times, and that thereby his glory ſeems much abaſed amongſt men, yet at that day, he will ſpeake and doe for them like a King, yea a King alone, when all other Kings ſhall lay their Crownes at his feet.

2. In that he ſaith, Come yee, it notes how glad Chriſt will be of them at that day, as of ſuch as hauehave beene long from him. No father can be ſo glad to ſee his children that hauehave beene long abſent, as Chriſt will be to ſee his members: while he yet ſits vponupon the Throne of Iudgement, he cannot chuſe but ſhew his affection.

3. In that he ſaith, Yee bleſſed of my Father, he ſhewes them the fountaine of all their preferment to be Gods free louelove and grace to them, and not their deſerts. And withall teacheth vsus to be confident in it, that no people are ſo bleſſed and happy as ſuch as be true Chriſtians: They are the bleſſed of God; euen ſuch as God bleſſeth as a father: If Iſraels bleſſing could make Iacob happy, much more Gods bleſſings vponupon thoſe he acknowledgeth for his children. It matters not though the world hate vsus, and curſe vsus; if God will louelove vsus and bleſſe vsus, it is enough.

4. In that he ſaith; Inherit the kingdome, it imports that we ſhall neuer hauehave full poſſeſſion of perfect glory till the day of Iudgement. We are heires now, but we are as it were vnderunder age. And beſides, merit of works is here againe confuted: for if we hold heauen by inheritance, then not by merit: a mans child claimes not his land by deſert but by deſcent. And further, in that he cals their glory a kingdome, it giues vsus a glimpſe of the ſurpaſſing aduancement of eueryevery true Chriſtian at that day. This world hath no higher eſtates to ſhadow it out by, but a kingdome, which is the higheſt greatneſſe on earth, and therefore we ſhould be greatly comforted againſt the miſeries p. 525we ſuffer in the daies of our baniſhment, and pilgrimage here below.

5. In that he ſaith, Prepared, we may gather from that word, the great care of our heauenly Father, that prouides eſtates for all his children long before they be ready to poſſeſſe it, which ſhould be ſome inſtruction to earthly Parents to ſhew care for their children in prouiding, if it may be, for them before hand.

6. In that he ſaith, for you, it manifeſtly ſhewes that God did particularly chuſe certaine men, and not all men, as heires of his kingdome.

7. In that he ſaith, from the foundation of the world, we may againe note that Heauen is not had by our merits, becauſe it was prepared before we had done either good or euill. Obſerue alſo, that our Sauiour making mention of the beginning of the world, expreſſeth it by mentioning the foundation of the world, great was the ſurpaſſing glory of Gods power and wiſdome in making the world, and likewiſe beyond all apprehenſion, great was his power in hanging this mightie frame of all things without any thing to hold it vp, ſaue his owne ſecret power and decree, and will it ſhould be ſo. Or may not the foundation of the world be referred to the minde of God in eternitie? Though this world were framed and reared in the beginning of time, yet may we not ſay, that it was founded in the minde of God from all eternitie?

The conſideration of all theſe things in the calling to glory, ſhould greatly abaſe vsus for our want of affection, and admiration, and ſtrong conſolation in the hope of all this glory, and if it be poſſible, it ſhould plucke vp our hearts to a feruent louelove and longing for, and haſting to the appearing of Chriſt Ieſus; our hearts, I ſay, vponupon whom the ends of the world are come, when the day of the Lord is ſo neare at hand. And withall it ſhould worke in vsus a perfect patience in bearing the afflictions of this life, theſe light afflictions, I ſay light, in compariſon of that eternall weight of glory.

Thus of their calling to glory: The Reaſon followes, verſ. 35. 36. And it is taken from their workes of mercy, as they p. 526are ſignes of their faith in Chriſt, and as markes of their Adoption, not as cauſes of their glory: and yet if it were granted they were cauſes of glory, yet it will not follow they are meritorious cauſes: There are many ſorts of efficient cauſes, beſides cauſes meritorious: if any aske why their workes of piety are not mentioned, or workes of righteouſneſſe as well as mercy: I anſwer; that mercy is not abſolutely better than piety, but only in a ſort, viz. in reſpect of men, and as mercy doth iuſtifie our pietie to be right. Now out of all the words I obſerue

1. That good workes are neceſſary to ſaluation, as cauſes without which no ſaluation will be had.

2. That workes of merciemercy are very acceptable to God, Acts 10. 4. Phil. 4. 18.

3. That the beſt charitie is to releeue godly Chriſtians, Gal. 6. 10.

From the anſwer of the godly, we may gather ſomething of defect, and ſomething of praiſe. The defect ſeemes to be, that they doe not ſufficiently informe themſelues of the deareneſſe of relation betweene them and Chriſt, and the great account that Chriſt makes of their workes. As we muſt not be iuſt ouer-much, to think better of our ſelues than there is cauſe, ſo we muſt not be wicked ouer-much, in denying Gods grace, or attributing more ſinne to our ſelues than is true. Their great praiſe imported in theſe words is, that they forget the good they hauehave done, being more prone to ſee and acknowledge their vnworthineſſe, whereas wicked men can remember the good they hauehave done, but forget their ſinnes.

From the Reply of Chriſt we may obſerue, the neere coniunction betweene Chriſt and Chriſtians: Hee reckons of them as of himſelfe, and is affected with all that befalls them, as if it did befall himſelfe: He is not aſhamed to call them brethren; yea he reckons poore Chriſtians as a part of himſelfe, though they be deſpiſed in the world, yet he loues them, as he loues himſelfe, they are pretious in his eyes: calling them brethren, hee vouchſafeth them incredible honour, which ſhould greatly ſtirre vsus vp to charity; and if at p. 527any time we are dull, ſet Chriſt before our eyes, and thinke what a Sacrilege it is to deny releefe to Chriſt.

Thus of the ſentence of abſolution: which being ended, he will proceed to the ſentence of condemnation. Hee is not ſo mercifull as to forget to be iuſt. It is in vaine to plead the mercy of God and Chriſt, to proue the ſaluation of the wicked, for he is iuſt as well as mercifull, and that they ſhall know fully at his comming. In the ſentence of condemnation obſerue foure things: Firſt, the reprobation of the wicked, verſ. 41. Secondly, the cauſe of this reprobation, verſ. 42, 43. Thirdly, the Apologie of the wicked for themſelues, verſ. 44. Fourthly, the anſwer to their Apologie, verſ. 45.

In the Reprobation of the wicked I note diuers things, as

1. In that ſpeaking of the Iudge his title of King is left out, which was mentioned, verſ. 34, 40. I gather that wicked men, euen at the Tribunall, when they ſhall ſee Chriſt in his greateſt glory, yet they cannot truly louelove him, or …ſteeme of his glory: The naturall hatred of Chriſt will continue vponupon them euen at that day.

2. In that he ſaith, Depart yee from me, it ſhewes that it is a grieuous miſery to be thruſt out from Chriſt: it were an euerlaſting fearfull puniſhment, if wicked men did ſuffer no more, but the abſence of Chriſt for euer; to liue without that Sunne of Righteouſneſſe, is worſe than to liue without the ſhining of the Sunne in the firmament: and herein note the iuſtice of Chriſt, in that wicked men could not abide the company of Chriſt, and true Chriſtians in this world, they ſhall now be paid in the ſame kinde, they ſhall neuer more enioy the preſence of Chriſt or any one true Chriſtian. Woe to Hypocrites at that day, though now they ſeeme to be ioyned to Chriſt, yet let them thinke what it will be, when they ſhall be made to depart.

3. In that he calls them Curſed, it ſhewes that eueryevery wicked man is a curſed creature; and withall, that to be vnderunder Gods curſe is the quinteſſence of miſery. And therefore godly men hauehave little cauſe to enuy the proſperitie of any wicked man, nor wicked man to be ſo drunken with the p. 528eſtimation of the fading glory of earthly poſſeſſions.

4. In that he ſaith, Into euerlaſting fire, it notes the vnſpeakable horror of the paine of wicked men in Hell. If a man knew he muſt lie in a burning fire but one day, oh how would he be diſmayed? Oh what ſenſeleſneſſe hath bewitched vngodly men, that are not frighted with euerlaſting burnings? They are wonderfully blinded, that ſtriue to beleeue, that there is only Poena Damni, not Poena Senſus, in Hell: That there is no paine in Hell, but only loſſe of good things, as the preſence of God and Chriſt, &c.

5. In that he ſaith, Prepared for the Deuill and his Angels, we obſerue,

1. That God neuer purpoſed to ſhew mercy to the Deuills.

2. That there is one Deuill is chiefe, and hath power ouer the reſt.

3. That from the beginning God intended to ſhew merciemercy vntounto mankind, though not vntounto deuils.

4. That the eternall companions of wicked men ſhall be deuils: ſuch as louelove wicked company in this life, may here ſee what companions they ſhall hauehave in Hell.

From the deſcription of the cauſe of the Reprobation, we may note,

1. That it is not enough to refraine from euill, but we muſt doe good. Not bearing of fruit will be a cauſe of cutting downe the Tree.

2. All Religion is pretended in vaine, by ſuch as are able, and doe not ſhew mercy to the poore. It is a ſinne that Chriſt ſhall finde only in the wicked.

From the Apologie of the wicked, we learne

1. That men may be very innocent in ſome things in their owne ſight, and yet be very guiltie in the ſight of God. They did thinke verily they neuer ſaw Chriſt naked, &c. and yet in his members they did.

2. That it is the propertie of the wicked to remember the good they doe, and forget the euill: they can remember their prophecying, working of miracles, and eating and drinking with Chriſt, Matth. 7. 22. but forget all their p. 529ſinnes of vnmercifulneſſe, and the like: No ma ruell if they iuſtifie themſelues before men, that ſhall dare to doe it before Chriſt himſelfe.

From the anſwer to the Apologie, we learne plainly, that all the iniuries done to the godly, yea euen to the pooreſt and meaneſt of them, Chriſt reckons as done to himſelfe, and will accordingly puniſh them at the day of Iudgement; yea not only iniuries, but the neglect of honouring, and ſuccouring and relieuing of them.

Hitherto of the manner of the Sentence. The execution followes.

VntoUnto the execution of the Sentence foure things belong.

1. The deliuery of Poſſeſſion of eternall glory to the godly.

2. The detruſion of the wicked into Hell.

3. The creation of the new Heauens and new Earth.

4. The deliuering vp of the Kingdome of Chriſt into the hands of God the Father.

For the firſt, after the ſentence ended, the Elect ſhall be all taken vp to heauen with Chriſt, there to reigne with him in eternall bliſſe: where they ſhall preſently be poſſeſt of foure incomparable benefits: The firſt is the immediate viſion of God, ſo as neuer man ſaw him in this world. If to liue in the preſence of great Princes on earth be ſuch a preferment, what is it to liue in Gods preſence for euer? and if to ſee the Monarches of the earth in their glory ſo much affect men, what is that eternall ſight, when men that once were but duſt and clay, are now admitted to behold that infinite perfection, and fountaine of all goodneſſe? In God wee ſhall behold moſt perfectly all thoſe things that can be of power to ſtirre admiration, all thoſe beauties and praiſes, that the nature of man can delight in. The ſecond is the perfection of their owne natures both in ſoule and body: Then ſhall their countenances ſhine like the Sunne in the firmament; then ſhall their very bodies be like ſpirits, able to paſſe whither they will in a moment: then ſhall they poſſeſſe health, without all infirmitie, or power to feele paine, or defect, nor ſorrow, p. 530ſickneſſe, or weakneſſe ſhall any more aſſaile them: but greater things than thoſe ſhall be beſtowed vponupon their ſoules; for then ſhall their knowledge be made perfect: Here wee know but in part, there we ſhall know as we are knowne: there we ſhall enioy an euerlaſting day: It is darke night with vsus in this world, in compariſon of that celeſtiall light of knowledge: Here we are groaping in the darke to finde out ſome parts of truth, but there God who is whole truth it ſelfe, ſhall fill our mindes with the ſhining beames of his light. Then ſhall all the faculties of the ſoule be made perfectly glorious, in all righteouſneſſe and true holineſſe, all impotencies being remoued, God himſelfe being all in all in the Elect for euer. The third is the acquaintance and moſt glorious ſocietie with all the Angels of Heauen, and all iuſt men, of all ages and degrees: which fellowſhip ſhall be made perfectly comfortable, all things that may offend being remoued from them, both in their natures and workes: The heart of man cannot imagine any true praiſe of friendſhip, that can be there wanting to any of that ſociety. The fourth is the actuall donation of power ouer all things, euen the kingdome of the whole world: God will then ſuffer them to enioy what their hearts can wiſh in heauen or earth: they receiue then as their own, all that euer God made. Now from the poſſeſſion of all theſe ariſeth ioy vnſpeakable, and delight aboue imagination, not only the heart of man, but all his ſenſes being taken vp with perpetuall admiration, and refreſhing, being as it were continually in…riated with thoſe riuers of pleaſures that are at the right hand of God.

The ſecond part of the Execution, containes the thruſting of all the wicked, with the Diuell and his Angels into Hell: where all the damned muſt ſuffer firſt abiection from the face of God, and depriuation of the very ſight of all that might comfort in heauen or earth. Secondly, the gnawing of conſcience vponupon the eternall remembrance of all their ſinnes. Thirdly, vnutterable torments in fire vnquenchable. Fourthly, the horrid preſence of the Deuill and his Angels, all which are made more grieuous, by the impoſſibilitie to find either eaſe or end. The life they loath they muſt liue, and the p. 531death they deſire they ſhall neuer finde. Oh that men could be warned in time, to prouide that they neuer come into that place. That meſſage Diues would hauehave ſent to his brethren, is brought vntounto men now by the Goſpell, and therefore let them awake to liue righteouſly, that they periſh not in this great damnation, where ſhall be the Chaos of darkneſſe, the horror of tribulation, the feare of confuſion, the griefe of fearfull viſions, the voice of men lamenting, the biting of wormes gnawing, cold intollerable, fire vnquenchable, ſtinch intollerable, darkneſſe palpable, and an abſolute deſpaire of all that is good.

The third thing is the creation of new heauens and new earth, according to theſe Scriptures, Eſay 65. 17. and 66. 22. Reu. 21. 1. 2 Pet. 3. 13. Now about this Creation we are to conſider of two things:

1. The firing of the world.

2. The libertie of the creatures.

For the firſt of theſe it is manifeſt, that the world, that it may be made new, ſhall be caſt into the fire, as into a furnace: The heauens and the earth are reſerued vntounto fire, the heauens ſhall periſh, and ſhall all wax old as a garment, and as a veſture God ſhall fold them vp, and they ſhall be changed; the heauens being on fire ſhall paſſe away, and be diſſolued with a noiſe, and the elements ſhall melt with heat, and the earth with the workes thereof ſhall be burnt vp, Pſal. 102. 27, 28. 2. Pet. 3. 5, 7, 10, 11, 12. The ſubſtance of the heauens and the earth ſhall not be annihilated, but the qualities only ſhall be altered, that is, bettered: The figure of this world ſhall paſſe away, not the nature, 1 Cor. 7. 31.

For the ſecond of theſe, all things ſhall be ſo made new, as all creatures that were brought into bondage ſhall then be ſet at libertie, and receiue reſtitution, as is manifeſt, Acts 3. 21. Rom. 8. 23. That this point may be the more clearely vnderſtood, I muſt conſider of two things. Firſt, how the creatures are in bondage now, and then how they ſhall be at liberty then. The creatures be now in bondage many wayes: Firſt, as any of them are corruptible, ſo in bondage to corruption. Secondly, as they are ſubiect to mutations, and p. 532confuſions, as in the caſe of the Aire and Seas. Thirdly, as they are forced to ſerue the turnes of wicked men, and their vſes. Fourthly, as they are teachers of the world, and men will not learne: the creatures are Gods great booke, and it is a bondage to teach and loſe their labour. Fifthly, as any of them are either the inſtrument, or the ſubiect of mans puniſhment. Sixthly, as ſince the fall they hauehave loſt their vigorous inſtincts, as they are dulled and diſtempered in them.

Now for the ſecond point, they ſhall then be freed from all that vanitie, or paine, or miſery, or mutabilitie fell vponupon them ſince the fall of man; and withall they ſhall be reſtored into a glorious eſtate, when the Elect are glorified: and ſo they partake of the glorious libertie of the ſonnes of God. But this reſtitution ſhal not be made to each particular creature that hath beene, but to each ſort of creatures ſhall be then found aliue at the laſt day: But what ſhall be their glorie, or how long they ſhall continue, cannot be determined without curioſitie and raſhneſſe.

The fourth effect or conſequent of the Iudgement, is the deliuering of the kingdome of Chriſt into the hands of God the Father, 1 Cor. 15. 24. which is to be vnderſtood, not of the glorious eſtate of Chriſt, but of his temporall gouernment ouer the world and the Church, as he ruled by means in this world: for this kingdome ends, when hee hath fully ſubdued the deuils and death, and wicked men, and hath fully deliuered the Elect from all ſinne and miſery. Then there ſhall be no need to gouerne men by Magiſtrates, or Preachers, or Sacraments, or diſcipline, or of any of the helps of naturall or ſpirituall life.

Thus of the explication of this Article.

The vſe that may be made of this Article in generall followes, and ſo firſt it may extremely affright all men that lies in their ſins without repentance, for there are many things in this doctrine terrible, as

1. That God hath ſet them a day, wherein he will certainly bring them to account.

2. That this day is moſt certaine, and God will not alter his minde, Act. 17. 31. Heb. 9. 27.

p. 5333. That this day will be a day of wrath to them, and not of mercy: The date of mercy vntounto impenitent ſinners will then be out, Rom. 2. 5.

4. That all his ſins ſhall then be diſcouered, euen all his ſecret ſins, and none can be forgotten, in as much as the euidence ſhall bee giuen out of ſo many bookes, where all things are written, as it were, with a pen of iron, and the point of a Diamond, 1 Cor. 4. 5. Reuel. 20. Ier. 17. 1.

5. That euen the longer hee liues, the more hee heapes vp wrath againſt that day, Rom. 2. 5.

6. That no meanes will then be auaileable to deliuer them. Riches will not helpe them, Iob 36. 18, 19. nor multitude cannot ſhelter them, Iude 15.

7. That though thou haſt excelled in many gifts, and done much good in the world, yet if thou die in ſinne without repentance, thou ſhalt not eſcape Gods vengeance, 1 Cor. 13. 3.

8. That it is but a little while thither, 1 Pet. 4. 7. Iam. 5. 8. The ſignes of Chriſts comming are the moſt of them run out; and we ſee that diuers of the laſt ſignes run together, as if the Lord made haſte to make an end of all things: and if generall iudgement were yet further off, yet death is at hand, which giues a particular iudgement vponupon thee.

9. That when he doth come it will be ſo ſuddenly, as thou ſhalt not hauehave time to make thy ſelfe ready, or to mend thy courſe, Matth. 25. 6, 10, 11, 12. 1 Theſſ. 5. 2, 3. Matth. 24. 39.

10. That God will be Iudge himſelfe.

11. That it will be a finall ſentence, there can be no reuocation or appeale.

12. That Gods proceedings in his iuſtice will be then all cleared, they ſhall hauehave nothing to obiect; and his iuſtice will the more appeare both by the equity of his dealing: They hauehave had their dayes of ſinning, and therefore reaſon he ſhould hauehave his day of Iudging: and by the conſideration of his patience, that hath deferred this laſt iudgement for ſuch a wonderfull while: and beſides, God will then diſcouer a world of offences in eueryevery wicked man, p. 534that are not now knowne to others: and finally, God will then open the ſecrets of his counſell, and bring forth exquiſite reaſons for his decrees, and prouidence, and iudgement, which are now like a great deepe to vsus.

Laſtly, it muſt needs be moſt terrible to them, if their hearts can apprehend now the horror of their ſummons by the ſound of the laſt Trumpe, and their publike ſhame before all the world, and eſpecially their eternall ſeparation from God and all good things, and that infinite torment they muſt for euer be in with the Deuill and his angels.

But yet vntounto them this doctrine hath another vſe, that is, more comfortable, and that is, that God yet giues them warning to repent, and if the Terror of this day, can now make them to repent, their ſoules ſhall be ſaued in that day, Act. 17. 31. elſe they are moſt wofully vndone for euer.

And on the other ſide it may be a doctrine of wonderf u confort to all the godly: and the rather if they conſider,

1. That they hauehave iudged themſelues already, and therefore hauehave Gods promiſe they ſhall not be condemned at that day, 1 Cor. 11. 31, 32.

2. That God hath iudged them already: they hauehave indured their paine already in this world: God will account the afflictions of this life ſufficient vntounto them, 1 Pet. 4 17.

3. That they are alreadie perfectly iuſtified, and abſolued from all their ſins, Rom. 3. 24, 25. and 8. 33.

4. That they hauehave Chriſt to be their Iudge: for there are many comforts in that point. They need not be afraid of his ſentence, becauſe hee hath beene their aduocate all this while, and hath pleaded for them at the barre of Iuſtice, 1 Ioh. 2. 1, 2. and he is their brother, their husband, their head, and all things elſe in relation, which imports deareneſſe. Reade but the Booke of Canticles, and conſider whether he that giues ſuch wonderfull, louing, and familiar termes of affection to his Church, can euer be brought to pronounce a terrible ſentence vponupon her? And beſides, hath he not in Scripture left many promiſes that aſſure vsus of our happineſſe at that day? And further, who can reade the ſtory of the Paſſion of Chriſt, and thinke that he will p. 535euer ſpeake terrible things to them, for whom he ſuffered ſo grieuous things on earth. Was he not himſelfe iudged for them on earth, that they might be abſolued from heauen? Laſtly, he hath left vsus the ſeale of the Spirit of promiſe, euen his owne Spirit in our hearts, as an earneſt of our moſt glorious and finall Redemption at that day; and beſides that priuie ſeale of his Spirit, how often hath hee ſet to his broad ſeale in the Sacraments from time to time? And therefore they may be all aſſured, that there Chriſt will be made maruellous in that day in all them that beleeue, to their euerlaſting honour, and praiſe, and glory.

Thirdly, the doctrine of the laſt Iudgement, ſhould ſerue alſo for inſtruction, and ſo

1. It ſhould ſtrike a conſtant feare of God into our hearts, and of his dreadfull iuſtice, and maieſtie, Reuel. 14. 7.

2. It ſhould make vsus very patient vnderunder any wrongs, or oppreſſions of the wicked men of the world, eſpecially when men ſuffer trouble for Chriſts ſake and the Goſpels; for we ſhall be ſure to ſee a perfect recompence vponupon our aduerſaries at that day, if they repent not, 2 Theſſ. 1. 5, 6, 7. Iam. 5. 6, 7. Phil. 4. 5.

3. It ſhould teach eueryevery Chriſtian to be temperate, and reſerued in the caſe of cenſure, and iudging of others, 1 Cor. 4. 5. and 5. 12. Rom. 14. 10, 11, 12.

But eſpecially it ſhould maruellouſly fire the hearts of Gods children, to all poſſible care and conſcience to expreſſe all manner of holineſſe, and good works, in all parts of their conuerſation, and to auoid all things that may offend, Tit. 2. 12, 13. 2 Pet. 3. 11, 14. 1 Cor. 15. 5, 8.