A Treatise of Self-Judging, Text
A DEMONSTRATION of the Day of Judgment.
ACTS 17.31.
Becauſe he hath appointed a day in which he will judge the world in righteouſneſs by that man whom he hath ordained.
WHat hath Athens and Jeruſalem to do with each other? What the duplicate page duplicate page Gentiles Academy, and the Chriſtian Church? ſaid Tertullian, ſpeaking of Gods providence concerning this paſſage of Pauls being at Athens; yet here we ſee him like a little David going in the name of the Lord with a few Stones from the brook, ſome Arguments from the Scripture, againſt the great Goliahs of the world: And in this Hiſtorical Narration we may ſee Paul performing a double ſervice for God, as a Diſputant, and as an Oratour; As a Diſputant with the many Sects of Philoſophers then reigning in Athens, eſpecially the Epicureans, (whoſe opinions were called foreign, being ſuitable baits to draw out the fleſh of man) and the Stoicks. Now though both theſe were extremely contrary, yet they agreed in oppoſing of Paul, and therefore called him for his Doctrine foreign, a trifling babbler, a word much vext by Criticks; and Auſtin ſaith, though of deriders Paul was called, S…minator verborum, yet of believers he may in a good ſenſe be acknowledged to be ſo, becauſe of the good ſeed of the Word he did abundantly ſow, from which came a great crop.
But Paul doth not only encounter with Philoſophers, he is brought to Areopagus, that famous place with Heathen Writers, where he makes a grave and admirable Oration, of which my Text is part. In which we may conſider the place where, the general is Athens, the bright luminary of the world for Learning, Linguata Civitas, as Tertullian calleth it, a City of the tongue, whoſe manners are ſaid to be exerciſed in enquiring after, foreign, a diſe3ſe many times in the Chriſtian Church, many being weary of ſolid and known Doctrines, deſiring of that which is unheard and unknown, and loving to be in the Terrâ incognitâ, or uninhabitable part of Divinity: The proper place is Areopagus, Mars-hill, called ſo, either becauſe Mars was here accuſed for his impiety, or elſe becauſe it was a ſevere Court of Juſtice againſt all unjuſt, violent, murderous actions. This Areopagite Judicature is famous, they did excel ſo much in Authority, that Kings laid down their Crowns when they came to ſit with them; they were of ſuch integrity that they kept their Court, and gave Judgement in the night, and in the dark, that they might not behold the perſons who did ſpeak, leſt they ſhould be moved thereby, they only did hear what was ſaid; here it was that the pleader muſt not uſe any Proemium, nor make any rhetorical expreſſion to move the affections; Hence it was that they did bear as much reverence to the Sentences and Decrees promulged there, as they did to their ſacred Oracles, and here Paul is placed. Grotius thinks not, as to the Court there, in a juridical manner, but others judge contrary; however Paul is undaunted, and being an earthly Angel, as Chryſoſtom calleth him, feareth not the power of man.
In his Oration we may conſider the crime he chargeth upon them, and that is Superſtition in the univerſal extent of it in al things foreign, where foreign doth foreign, is redundant, as ſome think, or elſe it is emphatical, for there is foreign veritatis, and foreign ſimilitudinis, which may explain that place againſt the Socinians, Joh. 1.14.
Some learned men think the word Superſtition is uſed in an indifferent and middle ſenſe, as the word Hereſie is ſometimes, yea ſome ſay Paul ſpeaks here in their commendation, and therefore uſeth the comparative more ſuperſtitious or religious, and indeed they were exceſſively devout in their Religion, as among other things is plain concerning Anaxagoras, whom they adjudged to death, becauſe he held the Sunne, which they worſhipped as god, to be but Saxum ignitum a white fiery ſtone; but this is not probable, becauſe afterwards he calleth it an ignorant Worſhip, therefore the word is not here uſed in an indifferent ſenſe, much leſs a laudable one. The inſtance by which he proveth their ſuperſtition, is an Altar with this Inſcription foreign, as the Romans had their Incerti Dij, and therefore ſacrificed ſine Deo, fine Dea; ſo the Grecians not knowing which was according to their blinde Idolatry foreign, the proper god, to repel ſuch an evil, made theſe Inſcription, To the Unknown God; The Apoſtle to inform them herein inſtructs them both about the true God, who he is, and the true manner of Worſhip; After which he comes to the Exhortatory part of his Oration, which is grounded upon Gods diſpenſation to thoſe times of Ignorance he winked at foreign; here may be much diſpute about the ſalvation of Heathens, becauſe it is ſaid, God winked at it, and ſo indeed generally it is interpreted, but the Septuagint uſe the word for to deſpiſe and be angry, Deut. 3.26. Pſal. 78. and ſo to puniſh, and in this ſenſe it ſeems to be uſed here. Thoſe times of ignorance in Idolatry God was angry with, puniſhing of them with temporal and ſpiritual judgements, but now the grace of the Goſpel, and the love of God hath appeared in commanding every one to repent: And my Text is the reaſon and forcible ground of repentance, Becauſe he hath appointed a day. And
In the words, Conſider, The Authour or Effici…nt Cauſe, God hath appointed a day; God that is Juſt, Omniſcient, Omnipotent, He hath appointed a day, foreign, he hath ſetled it ſo that there is no repealing of it, there cannot be any reverſing of it, though ungodly men would give worlds to have it cancelled.
2. There is the Matter it ſelf [A Day] Here is much diſpute about the length; Some ſay this Day is a thouſand years, wherein God will be judging of the world; It is certain, that there will be no proper Natural, or Artificial Day, as we account; but ſeeing the Scripture hath not determined the duration, who can define it?
3. The End why ſuch a Day is appointed, and that is to judge; Now God ſeemeth to take no notice of the impieties and ungodlineſs of wicked men, for they at preſent eat, drink, and rejoyce in their iniquities, but there is a Day wherein God will judge the world.
4. The Object, The World; None is exempted, great as well as ſmall, rich as well as poor, the mighty as well as the weak, whoſoever is of the world ſhall be judged, the godly as well as the wicked; But differently, The godly with a judgement of Diſcuſſion and Approbation, the wicked with a judgement of Diſcuſſion and Condemnation.
5. The Manner how, in righteouſneſs; Righteouſneſs is here put partly for Truth, and partly for Juſtice, whereby he hateth ſinne, and will puniſh it: ſo that the opinion of the Socinians, which ſaith, there is no ſuch thing as vindicative Juſtice, eſſentially appertaining unto God, as it maketh Chriſt Satisfaction needleſs, ſo it openeth a wide door to all impieties.
Laſtly, There is the Judge, By whom, foreign, an Hebraiſm for foreign and foreign for foreign a Greciſm; Now in that Chriſt is called here a man and a Judge only appointed, a conſtituted Judge, Hence thoſe blaſphemous Socinians deny the Eſſential Deity of Chriſt, and make him only a conſtituted God, but therefore is he called a man here, not excluſively to God, but becauſe he ſhall judge the world in an external and viſible manner, which cannot be done by him, as God, for ſo he is inviſible; and whereas he is ſaid to be appointed a Judge, and this Judiciary Power is given him, you muſt know that many things are ſaid to be given unto Chriſt as Mediatour, which doth not diminiſh his Deity, but neceſſarily preſuppoſe it, as to be made a Judge of the whole world; None can be ſo but he who is God as well as man, for he muſt be Omniſcient and Omnipotent, who is this Judge, whether indeed he be a Judge in both Natures, as well in the Divine as Humane; As alſo how the Humane Nature of Chriſt cometh to know all the ſecret things of mans heart, is diſputed between us and the Lutherans, but I wave it; only you muſt know, Chriſt is not an inferiour or delegate Judge, but ſupream and chief, being God as well as man.
The Text being thus divided and opened, this Doctrine or Corollary naturally floweth from it, viZ.
That God hath appointed a Day to judge all mankinde by Christ.
This truth is an Article of Faith, and having ſuch powerfull influence upon our lives, it is good to poſſeſs our mindes with the truth of it, and our hearts with the terrour of it, for both corrupt mindes and prophane hearts have withſtood this main Fundamental point: As the fool hath ſaid in his heart (by wiſh and affection) that there is no God: So they ſay in their hearts, there is no Day of Judgement; And as that King of France ſtrictly forbad any ſo much as to mention death in his hearing, he did ſo abhorre the thoughts of it; ſo do many about the name of this Day. The Devil cannot hurry men into hell, as he did the Swine into the Sea, untill the thoughts of this Day are wholly obliturated; Therefore before Chriſts time, and ſince, there have been Doctrinal and Practical oppoſers of it; Doctrinal, ſo the Sadduces, who denied the Reſurrection and Immortality of the ſoul, were neceſſitated alſo to deny the Day of Judgement: And as Joſephus obſerves, The Sadduces, though they were not ſo many as the Phariſees, nor ſo reputed of for Religion, yet they were the moſt potent, the greateſt in wealth and honour; So that the denial of a Reſurrection, and the Day of Judgement was very ſuitable to their intereſt. After Chriſts time, though this Article be ſo plainly affirmed in the New Teſtament, that no words can ſpeak it more clearly, yet there is a large Catalogue given by learned men of blaſphemous and damnable Hereticks, who do deny it; and the Socinians in that they hold eternal torment to be the annihilation of the whole man, do in effect alſo renounce this neceſſary Truth. And as for Practical Oppoſers of it, the Apoſtle Peter doth ſignally decipher ſome even in his dayes, that were but ſcoffers and deriders at that truth which ſhould have ſtruck them into fear and tremblihg, 2 Pet. 3.3, 4. There ſhall in the laſt dayes come ſcoffers, ſaying, Where is the promiſe of his coming? No doubt all prophane, ſecure and atheiſtical ſinners, who ſay, Let us eat and drink, and to morrow ſhall be as this day, though they do not expreſly, yet do really deny this Day, or put it farre from them. It is therefore Gods great mercy, that whereas ſome main points in Divinity are not directly in Scripture, but by conſequence, though the ſenſe and matter be in Scripture, yet not the words; But for this Article, we have in Scripture both the truth and the words; For if there had been any evaſion, the corrupt heart of man would have ſought out plauſible inventions to have denied it.
This truth is clearly aſſerted both in the Old and New Teſtament, ſo that the Scribe of the Kingdom of Heaven, may bring out of his Treaſure old and new; and this is the more remarkable to have it in the Old, where the truths of Heaven and Hell are more obſcurely delivered; Yea the Socinians look upon the Jews under that Legal Adminiſtration, but as ſo many Swine, deſiring husks only, and not knowing of the Manna of the Goſpel.
That this Doctrine was believed of old, yea preſently after the fall, appeareth by what Jude relateth in his Epiſtle, verſ. 14. Enoch the ſeventh from Adam propheſied, ſaying, Behold the Lord cometh with ten thouſands of his Saints to render vengeance; And whether this was a reall or verbal Prophecy is diſputed; if verbal, where is that Prophecy? if it be loſt, May any part of the Canonical Scripture be loſt? And how did Jude come to know this was in Enoch's Prophecy? Theſe are Diſputes which the practical matter I intend will not ſuffer me to treat of: Here we have a plain Prophecy, and that almoſt from the beginning, That the Lord will come with ten thouſand of his Saints to execute Judgement.
That it is a Doctrine of great Antiquity, Solomon likewiſe the wiſeſt of men, even in that Book, where to outward appearance, we would think too much liberty given to carnal opinions, therefore ſome Expoſitors make him often ſpeak in the perſon of a prophane Epicure, and ſenſual man, he giveth a two-fold teſtimony to this truth.
Eccleſ. 11.9, 12, 14. God will bring every work into Judgement; And this is brought as a bridle to impiety, and a ſpur to all godlineſs.
The laſt Text I ſhall pitch on, is that famous Text, Dan. 7.9, 10, 13-26. ſo much agitated in the Chiliaſtical Controverſie; From hence, ſaith Mr Mede, the Jews took the name of the Day of Judgement, and Chriſt uſed the expreſſion as a known thing, even as the title of the Kingdom of Heaven was a Jewiſh phraſe. It is true, ſome learned and pious men comparing this with Revel. 20. do improve it not only for a Day of Judgement, but that it ſhall continue a thouſand years, wherein the Martyrs, as ſome; or all the godly, as others, ſhall be raiſed and reign in glory in the Earth a thouſand years, after which time the wicked alſo ſhall riſe to be judged, and this they call the firſt Reſurrection.
But as in the Doctrine of the Trinity, and Chriſts Incarnation, we muſt diſtinguiſh between Fundamental Truths, and Problematical; ſo in this Article the Fundamental is, That there ſhall be a Day of Judgement; The Problematical are ſuch which Learned and pious men may diſpute and differ in, without breach of Charity, Although for this opinion of a thouſand years, I can ſooner admire it for the wonderfull things aſſerted by it, than approve of it.
I come to the New Teſtament. And here it would be uſeleſs to accumulate many places, only two or three Texts ſhall be mentioned, that ſo our hearts may be as ſenſibly awed with it, as if with Hierom we did alwayes hear that noiſe in our ears, Ariſe ye dead and come to Judgement, Matth. 25.31. We have there a lively Deſcription of the Day of Judgment, with the form of Chriſts judicial proceſs, as alſo the event of it, which is to divide between Goats and Sheep, the one adjudged to eternal puniſhment, the other received into eternal life; Let Faith realize this Text upon thy ſoul, ſet thy ſelf at Gods Barre, think as God called to Adam, Adam, Where art thou? and he was filled with ſo much fear that he hid himſelf; Thus God is calling, thou ſuch a ſinner, ſuch an unjuſt prophane wretch, where art thou? To what mountains and hils wilt thou call to be covered from the ſight of this Judge?
A ſecond Text is, 2 Pet. 3.7, 8, 9. there is the antecedent to this Day, All the world ſhall be on fire like a Sodom and Gomorrah, …nd the Heavens and the Earth ſhall paſs away like a noiſe: As before an houſe falleth this beam crackleth, and that pillar maketh a noiſe: Thus it will be in the end of the world; I do not diſpute, Whether it will be an eſſential abolition, or a qualitative one, but this will be ſuch a terrible change and alteration, that the Apoſtle maketh this uſe, verſ. 11. Seeing all theſe things ſhall be diſsolved, What manner of perſons ought we to be, foreign not foreign to admiration: How is it poſſible to believe ſuch a day as this, and live in ungodlineſs? Thou prophane and unrighteous man, either thou art an Atheiſt, and doſt not believe any ſuch thing, and if ſo, What doſt thou in the Church of God? Or if thou believeſt this day, thou art a fool and mad man, that fitteſt thy ſelf for deſtruction againſt that Day: Have men faith, reaſon, conſcience, whoſe thoughts are not more conſtant about it? 1 Theſſ. 4.16. There is Chriſts coming alſo deſcribed with a ſhout, the voice of the Archangel, and a trump of God; We will not diſpute the Explication of thoſe things, this is to ſhew that Chriſt will come with all the Majeſty, terrour and glory that poſſibly can be imagined; and that this is certainly ſo, conſider Heb. 9.27. It is appointed for man once to die, and after death comes Judgement; It is appointed, foreign, treaſured up in Gods Decrees, and therefore it is as ſure as death; ſo that thou maiſt no more queſtion ſuch a day then that thou ſhalt die. Beſides Scripture, let us conſider from rational demonſtrations of it. And
Firſt, It muſt be ſo from the verity and Truth of God. God you ſee hath foretold in ſo many places of ſuch a day, ſo that although it may ſeem impoſſible and incredible to men, yet Gods word will ſtand when Heaven and Earth ſhall paſſe away. Now conſider with thy ſelf, whatſoever the Scripture hath foretold we ſee it comes to paſs in it's time; Chriſt did come in the fleſh according to the Prophecies, which went before; The world was drowned, as Noah propheſied, while they were eating and drinking; Now ſhall all things come to paſs but this? Set Scripture, the Word of God againſt thy carnal reaſonings, and ſay, Every thing will prove a lie, but Gods word, thou wilt finde thy luſts, thy ſins, the Devil to be a liar to thee, only Gods Word will be faithfull and true.
Secondly, The righteouſneſs of God his puniſhing Juſtice doth require it, therefore it is called foreign, the day of Gods righteous Judgement, and in the Text, He ſhall judge the world in righteouſneſs. The Socinians (as you heard) who deny any eſſential Juſtice in God, whereby he is enclined to puniſh ſinne, as they take away the Satisfaction of Chriſt thereby, ſo alſo they weaken the neceſſity of ſuch a Day of Judgement, wherein the holy Majeſty of God will be avenged upon all the ungodly. Should ſinne ever go unpuniſhed, this would ſeem as if God were not a God hating iniquity; the Juſtice of God calleth for ſuch a day.
Thirdly, The goodneſs and mercy of God likewiſe requireth ſuch a Day; For if the godly had only hope in this life they were more fooliſh and miſerable than any; They only were wiſe, who ſay, Let us eat and drink for to morrow we ſhall die. A man would keep a good conſcience in vain, and fooliſhly abſtain from the exceſſive riot of the world, eſpecially the Martyrs would be the greateſt fools of all; let them put off the crown of Glory, if this day be not; If there be no D…y of Judgement, they were impriſoned in vain, and died in vain; but it is called a Day of Redemption, and the godly are commanded to lift up their heads with joy; then their Summer cometh, they are to look for and haſten it, for here they are ſighing, groaning, here alſo they are conflicting with proud, earthly, vain hearts, but this day wilt put a period to all, there will be no fin or ſorrow any more.
Fourthly, The providence of God, as it diſpoſeth things in this life, doth plainly declare a Day of Judgement; For here in this world Solomon obſerves, All things fall alike to all, to him who feareth God, and him who feareth him not; The proſperity of the wicked, and the adverſity of the godly hath been ſuch a perplexing ſubject to the wiſeſt of the godly Heathens, Seneca and Plutarch, that they have ſpent many thoughts about it, yea this Providence of God was ſuch a riddle to David and Jeremiah, that without much prayer and recourſe to God, they were not able to anſwer it. Now to this Objection, which hath ſtagger'd ſo many, there is no ſuch ſatisfying and compleat anſwer, as that there is a Day of Judgement, when God will ſet every thing in its proper place, when all the world ſhall diſcern between him who is righteous, and him that is not; therefore ſilence all ſuch murmurings and diſputes with expectation of that Day, you ſhould not judge too ſoon before the laſt act be paſt; and as in the Word of God a man would make blaſphemy, if he ſhould make a period at a comma or a colon, as in this place, Thou art not a God that loveſt iniquity, if he ſhould ſtop at that, Thou art not a God, and goe no farther, this would be blaſphemy: So it would be highly derogatory to the Juſtice, Wiſdom and honour of God, if thou ſhouldſt conclude what is juſt, and what is unjuſt, compleatly and finally by paſſages in this world, ſeeing the day of conſummation of all things is not yet come.
Laſtly, That there is ſuch a Day, appeareth by the very implanted principles in a natural conſcience; For why is it that a man dying, whoſe conſcience is not benummed in that hour, terrours and agonies ſhould ſurprize him? And why then, and it may be never before ſhould horrour and trouble take hold of him? Animula vagula quae nunc abibis in loca, Oh wretched ſoul, Whither art thou now going? What will become of thee? Live I cannot, Die I dare not; Why, I ſay, ſhould ſuch anguiſh of ſpirit fall upon a man going out of the world, if not for ſome implanted ſenſe about a future judgement? For we might think a man though never ſo vile, might then be leaſt troubled about his ſinnes, he then feareth no Law to convince him, no Judge to condemn him, no Neighbours to ſhame him, and yet for all this he trembleth and quaketh in his ſoul, not knowing what to do. To bring this coal yet neerer into your boſoms to inflame there, I ſhall lay down ſome Propoſitions about the day of Judgment. As
Firſt, It will be the laſt day of Gods great working, as to the world, God will then make to ceaſe all that kinde of government in Church and State, as is now upon the earth adminiſtred; So that it being the laſt Day of Gods Power, Majeſty, Glory, in reference to mankinde, we muſt think that that day will be anſwerable to the greatneſs of the Judge, hence he is to come in the Clouds, as ſo many bright Thrones of Glory, with an innumerable company of Angels: So that God, though he hath in many particular and publick judgements ſhewed forth his glorious power, yet never like what will be at that Day; it is the laſt day, and all dayes empty into it; All our words, works and thoughts have an influence into that Day, ſo that in this ſenſe we may ſay, Every thought is Eternal, every word is Eternal, every action is Eternal, theſe die not, but all live till the Day of Judgement; What holy care and diligence ſhould this put us upon in all things? It is ſaid of Apelles, that being demanded, why he was ſo deliberate and curious in drawing his pictures? anſwered, he did pingere aeternitati, he painted for Eternity, not the preſent Age only, but many ſucceſſive Ages were to judge of his work: Thus all we do, we do to Eternity, at the Day of Judgement it will be all revived: thy ſinnes die not, thy good works die not, all theſe wil then be mentioned, as if done but to day; So that this is the laſt Day, wherin all days with the works therein are involved, after this there is no more day of grace, no more Manna will fall, no Angel will deſcend into the pool; the world is then as to this kind of adminiſtration put to an end.
Secondly, As it is the laſt Day, ſo it is a terrible and dreadfull Day, the very name a day of Judgment, Dooms day is enough to ſtrike terrour into us. Rom. 2. It is called the day of wrath, and the revelation of the righteous Judgment of God; it is terrible in the antecedent ſigns as Matth. 24. in the concomitant, in the nature of it, all the ſecret and evil wayes of mankinde being to be judged, in the conſequent of it, as appears in that ſentence, Depart ye curſed; and it muſt needs be terrible, becauſe the Judge will then ſet himſelf to appear terribly, ſo that all the terrour and dread God can put forth, will then be manifeſted; and this maketh the Scripture repreſent it by all thoſe expreſſions, which may make it formidable; And certainly, if the report of it be ſo dreadful, what will the Day it ſelf be? Then every wicked man will ſay, as the Queen of Sheba, concerning Solomon, That ſhe had heard was nothing to what ſhe did ſee; Hence alſo the wicked are brought in, gnaſhing of their teeth, and crying to mountains and to hils for to cover them; This will be the more terrible, not onelyonly becauſe all external objects will be horrid and dolefull ſights, viZ. The world on fire, the wicked roaring and yelling, but becauſe God will then fill the hearts of men with terrour and trembling, their ſpirits will be prepared for it; What is the reaſon that now the thought of this Day doth not aſtoniſh thee, doth not make thee a Magor-miſſabib, fear and terrour round about? but becauſe thy heart is a ſtone, God doth not make it ſenſible and apprehenſive; but at that Day, as the ſpirits of the juſt ſhall be perfected and raiſed up to love God, and to delight in him more then ever: So the ſpirits of wicked men will be more enlarged to receive horrour, they will be made more capacious of terrour than now they are; though now under theſe truths, thou art like Jobs Leviathan, that doſt laugh at the ſpear, and we ſeem but as bablers, telling you the Poets f…bles of the Stygian lake, and the helliſh furies, yet when this Day cometh indeed, madneſs and horrour will fill thy heart whether it will or no; Above is horrour, if thou lookeſt to Chriſt the Judge; About thee is terrour, the Devils ready to take thee to an eternal priſon; Below is horrour, hell opening its mouth to ſwallow thee up in thoſe flames; and within thee is the greateſt horrour, there is the gnawing worm which never dieth; Think then of ſinne, look upon thy luſts, as thou wouldſt then at that Day; Would I do as I do, if I were at Gods Tribunal, if I were arraigned at that dreadful Day?
Thirdly, It is a wonderfull Day, a Day wherein there are nothing but miracles upon miracles, and wonders upon wonders: Inſomuch that we need a divine faith in this Article, as well as in any other, Prorſus incredibile quia impoſſibile, as Tertullian of Chriſts Incarnation; The Scripture tels us, ſuch a Day will be, and we muſt not be curious Quomodiſts, ſaying, Quomodo, How can it be? There is a Quomodo eſsentiale, and a Quomodo accidentale in every main point of Divinity; The eſſential Quomodo we are to enquire after, that is, Whether the thing be or no? But for the accidental it is good to ſatisfie our ſelves with that of Gregory, He that in Gods doings doth not invenire rationem facti, may eaſily in ſeipſo invenire rationem cur non inveniat; yet let us inſtance in ſome of thoſe miracles at that wonderfull Day; What a wonder is it that all the perſons, who ever were in the world, though their bodies have conſumed ſo many wayes, yea eaten it may be by other creatures, yea it may be by ſome Cannibals or ſavage men, yet all thoſe very bodies riſe again, and the ſame individual perſons appear before God? This corruptible, (ſaith Paul) cutem tangens, as Tertullian. This is ſo great a miracle, that the Philoſophers derided it. Another wonder is, that all the millions and infinite millions of perſons ſhould be gathered into one place; As for thoſe who ſay, it will be the valley of Jehoſaphat, with their conceits thereupon, we leave it as a curioſity. This is wonderful, that all the perſons which ever lived in all Ages (Infants not excepted, for they muſt riſe up to be judged) ſhould all be convened together. A third wonder is, Chriſts audible voice to ſpeak in the ears of all the world, and in ſuch a bodily manner to pronounce his Sentence of condemnation: Some indeed have thought there will be no audible pronunciation by Chriſt, but that ſhall only be mental in every mans conſcience; but we muſt not depart from the Letter of the Scripture, unleſs neceſſity compel; As for the Diſpute about the Trump, whether it be a material one, as alſo the fire, yea and hell it ſelf be a place and material, theſe are here impertinent. Laſtly, what a wonder is this, that upon the pronunciation of departing to hell, every one ſhall obey, the conſcience of every one ſhall yeeld to it, that they cannot withſtand the ſentence of God? you would think they would rather be torn in pieces, then depart into fire, but they muſt do it.
Fourthly, It is an uncertain Day in reſpect of our knowledge, though certain that it ſhall be; that this Day and hour cannot be known by any man, is plain from what our Saviour ſpeaks, who ſaith, Neither men, nor Angels, nor the Son of man, as man, knoweth it: Therefore the opinion of ſome is very abſurd, who have concluded the time of this Day may be known, but the event hath to ſome proved their opinion a lie. In the Apoſtles dayes, ſome pretended Revelations from the Spirit about the Day, and in theſe later dayes, ſome deluded perſons have in ſome places run up and down, making an horrid and dolefull noiſe, crying out, Repent, Repent, becauſe the Day of Judgement is come; Yea, ſome vain and ridiculous Aſtrologers, who uſe to foretell other mens conditions, and yet never know what ſhall befall themſelves, as they have thoughts that Noah's floud, and Chriſts birth might have been foretold by the Stars, Nay ſome have blaſphemouſly ſaid, That Chriſt wrought ſuch miracles, becauſe he was born under ſuch a Conſtellation: So theſe do conclude, that by the Stars we may know the time of the Day of Judgement; but the Scripture compareth it to a Thief coming in the night, and to a ſnare for the bird, it will come upon all unexpected and unlooked for. It is true, many ſober Divines, though they ſay the time cannot exactly be determined, yet think it is not farre off, yea from this year and forwards, they look for mighty alterations in the world; ſo that they think it not improbable, that ſome now living may not die till theſe things be. But theſe ſeem only conjectures, Let us content our ſelves with this, that it is certain, and the time uncertain, that we ſhould not have oyl to provide for, when the Bridegroom is come, that we ſhould not cry out with him, Inducias uſque ad mane, Let me alone longer, I am not yet ready for that Day.
The Doctrinals thus diſpatcht, let us proceed to the practicals; for if any Article in Religion hath that bleſſing upon it, Increaſe and multiply, I know none more uſefull and profitable then this. And
The firſt Uſe ſhall be of Exhortation in general to all. God commandeth every one to Repent, in that he hath appointed a Day wherein he will judge the world. I ſhall not encounter with thoſe Heterodox opinioniſts, who think it is too legal, and not becoming a Goſpel-Miniſtry to preach of this dreadfull ſubject, as if theſe Arguments did not belong to an Evangelical ſpirit, for Chriſt was then a Legal preacher, and Paul, who doth ſo often treat on this ſubject. Indeed we may ſee the goodneſs and love of God in this, that he doth threaten with Hell, with the Day of Judgement; For why doth he thus foretell about it, but to have thee provide for it? Once he ſet a flaming Sword in anger to keep Adam out of Paradiſe, but now he lifts up this fiery Sword in mercy to keep thee out of hell, he threatens thee with the Day of Judgment, that it may be a Day of Redemption to thee; How inexcuſable then art thou (oh ſinful man) who believeſt ſuch a Day, and yet doſt not repent before it be too late? What pleaſure or ſweetneſs wilt thou then finde in thy luſts, when thou ſhalt ſay with Jonathan, I have tasted a little honey, and I must die, I have had a little pleaſure of ſin, and now I muſt for ever be damned? NebuchadneZZar erected a golden Image with this terrible Commination, That whoſoever would not fall down and worſhip it, ſhould be caſt into the fiery furnace. Now this was ſo terrible to every one, that unleſs it were three or four, there were none that did reſiſt, the fear of a fiery furnace made them do any thing: Shall not then the fear of thoſe eternal flames, the fear of this Day, wherein God will reveal all wrath without any mercy to the wicked man, Shall not this turn thee out of thy wayes? Shall not this make thee with bitterneſs bewail thy former luſts? Deſcendamus in infernum viventes, ne deſcendamus morientes, Be not ſo enſlaved to the Devil, as to ſay, Give me my pleaſures, my profits to day, though to morrow I be in the grave, I be in hell. foreign, was a wicked ſpeech in Chryſoſtom's time, which he zealouſly inveighed againſt; yet is it not ſtill the voice of every prophane man, Give me that which is ſweet or pleaſant, though it choak me? But more (particularly) becauſe of this Day of Judgement, take heed in theſe reſpects:
1. Beware of living in ſecret ſins, ſecret uncleanneſs, ſecret lying, bribing, or unjuſt wayes, for this will be the eminent work of the Day of Judgement, to bring all ſecret things to light; The Day of Judgement is Judicare malè judicata, & non judicata, thoſe ſins which for the ſecretneſs the Magiſtrate cannot judge, at the Day of Judgement will then be moſt eminently and ſignally judged by God: That will be the Day when thoſe ſins, which no neighbour, no wife, no friend in the world knows, ſhall be diſcovered and judged; Whatſoever is ſaid, or done, in ſecret, ſhall be preacht upon the houſe-top. Whoremongers and adulterers God will judge. Why will God judge them? Becauſe ſuch ſins are ſo ſecretly committed, that the Magiſtrate cannot puniſh them. Flatter not thy ſelf with ſecretneſs, ſeeing there will be a Day of Judgement, but live ſo uprightly and ſincerely, that if thou hadſt Gyges ring, which they fable would make a man inviſible, yet thou wouldſt with Joſeph ſay, How can I do this and ſinne against God? The more craft, ſubtilty and ſecrecy there is in a ſinne, the greater is thy wickedneſs, as appeareth Joſhua 7.9. That wedge of gold was a tongue indeed, as the word ſignifieth. Sometimes even in this life, God judgeth ſecret ſins to make them confeſs them, and bring them to light, how much rather at that great Day. Prov. 5.14.
2. Becauſe of this Day of Judgement, take heed of accounting any ſins little, as if they were venial, for at this great Day, even thoſe ſhall be judged, as well as the greateſt, Matth. 12.36. We muſt give an account of every idle word at the Day of Judgement. It is true, Some learned men, becauſe of the Context, do poſitively determine, That the idle word is no leſs than the ſin againſt the holy Ghoſt; but more probably our Saviour argueth from the leſs to the greater: If of an idle word a man ſhall give account, how much more of that blaſphemy againſt the holy Ghoſt? Do not then charge men as too ſtrict or preciſe, when they endeavour to abſtain from idle thoughts and idle words, that they dare not give themſelves that licence which others take, for theſe are indictable as well as great ſins; an idle word will damn thee as well as ſinfull actions, if not repented of; For what are the apoſtate Angels adjudged to eternal torments, and reſerved in thoſe chains of darkneſs? Was it for any more than proud thoughts, and the very firſt alſo? There cannot be any little ſinne, no more than a little God, or a little hell, or a little damnation, in ſome ſenſe; Futurum Judicium eſt, & …ucides, ſaid a devout Ancient, to one whom he ſaw laughing; If a man ſhould have no other ſinne, but an idle word, or an idle thought, yet at the Day of Judgement this would eternally caſt him, for this needeth the bloud of Chriſt to waſh it away, as well as other ſins: But wo, and a thouſand times wo to us, becauſe of this Day; For what are all our Feaſtings? What are all our meals, but ſo many idle words? What are all our meetings, our companyings together, but ſo many idle words?
3. Becauſe of this Day of Judgement, therefore in a particular manner take heed of ſins of omiſſion; Do not bleſs thy ſelf with a privative Righteouſneſs, Lord, I bleſs thee I am no drunkard, no extortioner, nor like this Publican; It is not a Negative, but a Poſitive Holineſs which this Day will enquire after. Thus you may reade of that ſolemn proceſs at the Day of Judgement, Ma…th. 25.42, 43. I was in priſon, and ye viſited me not, &c. all is for omiſſion; It's not for ſins committed, you robbed me, defrauded me, you perſecuted me, you put me into priſon, but the omiſſion of what they ſhould have done, was that which did condemn them. Now how dreadful will the Day of Judgement be, even in this reſpect to moſt men? How little do they conſider their Negative, their Privative ſinnes? thou comforteſt thy ſelf, becauſe thou art none of the groſs poſitive ſinners in the world; but what confuſion will fall upon thee, when God ſhall enquire about thy omiſſions? Thou doſt not curſe or ſwear, but thou prayeſt not, thou calleſt not upon God privately, or in thy Family, thou doſt not oppoſe all ſuch who are maliciouſly ſet againſt thoſe who fear God, thou art but a meer Negative Chriſtian, thou doſt not reprove ſinne, thou doſt not puniſh ſinne, thou art not zealous for the holy wayes of God: Oh conſider, this not doing will damn thee, as well as ſinful doing, and in this God will make ſpecial enquiry; How many Talents hath God given thee, and thou haſt not improved them? How many bleſſed advantages for good have been vouchſaft, and thou haſt omitted them? as Divines ſay, Plures ſunt gratiae privativae, quam poſitivae, ſo Plura ſunt peceata privativa quam poſitiva.
4. Becauſe there is a Day of Judgement, take heed of Hypocriſie, of carnal and corrupt Ends in the profeſſing of Chriſts way, for that Day will eſpecially bring the Jehues, and the Judaſſes to light, who though they may for a ſeaſon do the will of God, yet becauſe not for Gods ſake, not upon pure and righteous motives, therefore the great work of that Day will be to unmask ſuch, and make them naked, 2 Cor. 5.9, 10. This made Paul walk with ſuch integrity, not ſeeking himſelf in the Miniſtry of the Word, becauſe we muſt all appear before the Judgment ſeat of Chriſt, foreign, we muſt be thorowly made manifeſt and tranſparent; Now it is hardly known who is an hypocrite, and who is ſincere, who is truly for God, and who in pretence only, who is foreign, and who is foreign, but then the counſels and thoughts of the heart will be diſcloſed. That is remarkable, 1 Cor. 4.5. Paul did not matter other mens judgements, yea he did not judge himſelf, becauſe the Day of Judgement will finde out more evil, more hypocriſie, more ſinfulneſs than ever we thought of. Iſa. 3….14. The hypocrites are ſurprized with fearfulneſs, Who among us ſhall dwell with devouring fire? A man that is carried by falſe motives in Religion, hath hell heated ſeven times hotter for him; Hence the expreſſion for an heavy damnation, is to have a portion with the hypocrites, Matth. 24.51. It was the ſpeech of that famous Oratour for the Heathens, Symachus, pleading for the Liberty of the Heatheniſh Idolatry, when urged to become a Chriſtian, in a ſcoffing manner, Fac me Epiſcopum Romanum, & ero Chriſtianus, Are not many too real, what this Heathen was in pretence? Help me to profit, to preferment, and I will turn religious; but pray thou for truth in the inward parts.
5. Laſtly, Let the thoughts of this Day moderate thy appetite to the great things of this world, to wealth, honours, places of truſt and charge, for as theſe things do increaſe, ſo their account will be greater at that Day: Oh that I had never been a Magiſtrate, will one ſay! Oh that I had never been a Miniſter, will another ſay! We ſhall be then as ready to ſhake off thoſe burdens, as now we are to put them on. Let this therefore ſatisfie thee, if I have leſs, my account will be leſs at that great Day.
FINIS.
End of the text · Anthony Burgess, A Treatise of Self-Judging (1658)