Sermons Volume 2

SERMON XI.

IN this verse the Apostle repeateth what he had said, verse the 6th with some amplification. Here take notice of two things.

• 1. His confidence of sight, or of a Blessed Condition to come, 〈 in non-Latin alphabet 〉 , we are confident, I say.
• 2. His preference or esteem of sight, or of that Blessed Condition before the present estate 〈 in non-Latin alphabet 〉 , and willing rather to be absent from the Body, and present with the Lord. Where two things.
  • 1. What he was willing to quit the Body. We are willing 〈 in non-Latin alphabet 〉 , to Travel out of the Body.
  • 2. What he did choose and perfer 〈 in non-Latin alphabet 〉 , To be at home with the Lord, to dwell in the same House with the Lord Christ. This he preferred before remaining in the Body.

Let us a little explain these Circumstances.

1. His Confidence of sight to be had at length. We are confident I say. There is a twofold Confidence. 1. The Confidence of Faith. 2. The Confidence of assurance, or of our own Interest. Both are of regard here. 1. Faith in part produceth this willingness to go out of the Body, and enjoy the Heavenly life; and comfortably to leave the time and means thereof to God. Faith, where it is in any vigor, begets in those that live by it, an holy boldness, whereby we dare undertake anything for God, not fearing the power and greatness of any Creature. No not death itself. Secondly assurance of our own Interest doth much more heighten this confidence and holy boldness, when we know assuredly that our end shall be Glorious, and that when we depart out of the Body, we shall be present with the Lord. The hope of our Salvation is not uncertain.

2. His preferring and choosing the future estate before the present 〈 in non-Latin alphabet 〉 , we approve it, we like it better, Rom. 15.26. It hath pleased them of Macedonia ; and 27. Verse, it hath pleased them verily, 〈 in non-Latin alphabet 〉 ; the same word also, Matth. 17.3 So here we make choice rather, and are infinitely better pleased to leave this Body behind us here, and to go out and die, that by this means we may come to our home and Bliss in Heaven. So that Faith doth not only shake off the fear of Death, but inkindle in us an holy desire of it; for what we render [and willing] is, are more pleased or better pleased.

The points are Four.

• 1. That our Happiness in the World to come lieth in being present with the Lord.
• 2. That we are present with the Lord, as soon as the Soul flitteth out of the Body.
• 3. That this state is chosen by the Saints, as more pleasing to them than to dwell in the Body.
• 4. This will, desire, and choice, cometh from a confidence of the reality of a better estate, and our own Interest in it.

1. That our Happiness in the World to come, lieth in being present with the Lord. This hath been in part touched on in the 6th verse, I shall only add a few Considerations. Surely it must needs be so: Because this is the felicity denied to wicked men, but promised and granted to the Godly. Denyed to wicked men, John 7.34. Where I am thither ye cannot come. That is, so living, and so dying, they have no leave, no grant to be there, where Christ is. Paradise is closed up against them. But 'tis opened to God's faithful Servants by the promises of the Gospel, Job. 12.26. There where I am; there shall my Servant be. Christ will not be ever in Heaven without us. As Joseph brought his Brethren to Pharaoh, so Christ will bring us to God. Wicked men desire not Christ's company in this Life, and therefore they are justly secluded from coming where he is, but the Godly are trained up to look and long, and wait for this when they shall come before God.

Reasons. 1. Because then we shall have sight and Immediate communion with him. And our Happiness floweth from him without the intervention of any means, Acts. 3.19. Days of refreshing shall come from the presence of the Lord. Compare it with 2 Thes. 1.9. The wicked shall be punished with everlasting Destruction from the presence of the Lord, and from the Glory of his power. Eternal Happiness is granted to the Elect by the full revelation of Christ's face, Rev. 22.4. They shall see his face. And the very look and face of Christ is the cause of vengeance on the wicked, Rev. 6.16. They shall say unto the mountains and rocks, fall on us, and hide us from the face of him that sitteth upon the throne, and the wrath of the Lamb. Christ's face produceth powerful Effects either in a way of grace or punishment. In the days of his flesh we had a proof of it both ways. The Lord looked upon Peter, and that melted his heart, Luke 22.61. And when the High Priests Servants came to attaque him, John 18.6. He looked upon him, and said, I am he. And they went backward, and fell to the ground. But surely in Heaven we shall need no more to make us happy than once to see the face of Christ. In thy presence, or in thy face, is fullness of joy, and pleasure for evermore, Psa. 16.11. The fruition of God's Immediate presence is not like the joys of the World which can neither feed nor fill a man. But in seeing him we shall have full content and complete felicity. The Children of God long to see God in his Ordinances, Psa. 27.4. One thing have I desired of the Lord, that will I seek after, that I may a well in the house of the Lord all the days of my life, to behold the beauty of the Lord, and inquire in his Temple. There is but one thing David was Solicitous about, and Importunate for in his Prayers; what was this one thing? Not that he might be settled in his regal throne, which he seemeth not yet to be when that Psalm was penned (for the Sept. in title add to what appeareth in our Bibles 〈 in non-Latin alphabet 〉 , before he was anointed.) But that he might enjoy the sweet pleasures of daily and frequent converse with God that he might behold the beauty of the Lord. So Psa. 42 2. My Soul thirsteth for God, for the living God; when shall I come and appear before God? David was Impatient of being debarred from the presence of God. Now if there be so great and so longing a desire to see God in these Glasses, wherein so little of his glory is seen with any comfort and Satisfaction, how much more to see him immediately and face to face? If that Glimpse which God now vouchsafeth be so glorious, what will it be when he shall fully show himself to his People face to face.

2. Because then we shall converse with him without Impediment and distraction. Here bodily necessities take up the far greatest part of our time, Luke 10.41. Thou art cumbered about many things, but one thing is necessary. The present life requireth many ministries and services at our hands. Besides sinful distractions there are many worldly occasions to divert us, but then 'tis our work and our wages to see God, our business and blessedness to study divinity in the Lambs face, John 17.24. That they may be where I am, and Behold my Glory. 'It is our constant work in Heaven to admire and adore God in Christ. The difficulties and distractions are removed, and that mass of Flesh which we then carry about us will be then no clog to us, 1 Cor. 6.13. Meats for the belly, and the belly for meats, but God shall destroy both it and them. Nature calleth for them, and in this life there is an absolute necessity of them, but the necessity and use shall cease; the Spiritual body will need no other supplies, and put us upon no other Employments than the loving, pleasing and serving of God. All the things which we shall see will leave more sweet, enlivening and powerful Impressions on us, than poss • bly now they can, because we shall understand them better, and have more leisure to attend upon them.

3. Our presence with him shall be perpetual. We shall meet never to part more, 1 Thes. 4.17. We shall be forever present with the Lord. Wicked men shall see Christ, for they must appear before his Tribunal, but they shall see him to their confusion, Rev. 1.7. Every Eye shall see him and they that have pierced him shall wail because of him. But the Godly shall see him to their Consolation, Job 19.26. I know that my Redeemer liveth, and with these Eyes I shall see him. The one shall see him as their Judge, the other as their Savior; but the chiefest difference is, the one shall see him, for a while, and then be banished out of his presence, Matth. 25.41. depart ye cursed. There is a dispute whither paena dam • i, or Paena sensus be the greatest. I cannot determine such nice points. The sense of pain is from the wrath of God, Conscience reflecteth upon our loss; the Agents are not to be compared; yet on the other side the object is greater, the thing lost is God himself. 'It is the creature that is pained, but I am sure the loss will be much greater than now we apprehend it to be; for the present we do not value communion with Christ, we have other things wherewith to entertain our Souls; there are no pleasures of the flesh to abate and divert the sense of our loss; nothing left but the vexing remembrance of our own folly and perverse choice, which will torment us forever, but now to be received into Christ's presence and ever abide with him how great is the Happiness!

4. The person whom we see, and with whom we be present he is our best friend. 'It is with Jesus Christ, who is the life of our lives, and the whole felicity of his people; as long as the Church is without him, she cannot take full contentment. What doth the Spouse esteem, when she seeth him not to whom she is espoused? What can delight the wife when the husband is absent? What comfort when they want the presence of Christ, to whom their Souls cleave? When the Church is here upon Earth, she heareth much of Christ, he is evidently set forth before their eyes in the Word and Sacraments; but we do not see him face to face, we do not enjoy his presence nor his Immediate Imbraces. The Church is left upon earth, but Christ is received into Heaven with his Father; we believe in him now, rejoice in him now, when we see him not, 1 Pet. 1.8. But how shall we love him when we see him, and see him glorious in our nature, and enjoy him by seeing? Hearsay and report could not convey such a knowledge and report as this personal experience, as they said, John 4 42. Now we believe not because of thy saying, but we have seen him ourselves. Here is but a sight at Second hand, as the Queen of Sheba, 1 Kings 10.17. It was a true report which I heard in my own land of thine acts, and thy wisdom, but when I came, and mine eyes had seen it, the half was not told me. We believe the report of Christ in the Word, but when we come to see him we shall find that prophesy was but in part, the one half was not told us; however sight is the more precious, because faith went before; we believed him a Savior, and now we find him to be so. How glad was Simeon when he had Christ in his Arms, Luke 2.29, 30. Now lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation.

5. The Place and the Company, where we shall be present with him. The place is glorious, the Heaven of Heavens must contain him, Acts 3.24. The Earth is not a fit place for his glorified body, nor for us to converse with him in his glorified estate: We shall be there where God dwelleth, and where he hath designed to manifest himself to his People, and amongst the Servants of the Lord shall we ever remain, Heb. 12.22, 23. To an innumerable company of Angels, to the general Assembly and Church of the first born which are written in Heaven, and to God the Judge of all, and the Spirits of just men made perfect : A choice company picked and chosen out of the World to be objects of his grace. In this Council of Souls we are to abide forever.

Use. Let us often think of this Blessed Estate, what it is to be present with the Lord, among his Holy Ones, to be called to Heaven as Witnesses of his glory. The Queen of Sheba said of Solomon, 2 Kings 8.10. Happy are the men that stand in thy presence. They that stand before the Lord, and see his glory, are much more happy. Zacchaeus being a little Man, pressed to see Christ upon Earth, and got upon a Sycamore Tree. The Wise men came from the East to see him in his Cradle. 'It is our burden in the World that the Vail of the Flesh, and the Clouds of Heaven interpose between us and Christ, that there is a great Gulf between us and him, which cannot be passed but by Death: That Christ is at a distance, therefore our Enemies so often ask us. Where is your God? But then when we are in his Arms, then we can say, Here he is, here is he whom we loved ; here is he in whom we trusted. Then our Redeemer shall be ever before our Eyes, to remember us of the grace purchased for us; and we are as near him as possibly we can be; we dwell in his Family, and abide in his House. David envied the Swallows that had their Nests about the Tabernacle. He telleth us, Psal. 64.10. One day in thy Courts is better than a thousand elsewhere. Now you shall be always before the Throne, and look upon Jesus so as to live on him. This sight shall ravish and content your hearts. The Three Children walked comfortably in the Fiery Furnace, because there was a Fourth there, one that was as the Son of God. If a Fiery Furnace be a comfortable place when Christ is there, what will Heaven be when Christ and we shall be there to all Eternity? Again, this presence maketh way for enjoyment : 'It is not a naked sight and speculation; we are coheirs with Christ, Rom. 8.17. We shall be like him, live in the same state, participate of the same glory. Servants may stand in the presence of Princes, but they do not make their followers their fellows and consorts with them in the same glory. Solomon could only show his glory to the Queen of Sheba, but Christ giveth it us to be enjoyed, Luke 22.30. Ye shall eat and drink at my Table in my Kingdom. The greatest love that David could show his Friends, was to admit them to his Table, 2 Sam. 9.8. Thou shalt eat Bread at my Table continually, said he to Mephibosheth, and so to Barzillai, He put him upon his own Mule, and caused him to sit upon his Throne, 1 Kings 13.35. Thus Christ dealeth with us; we sit upon his Throne, we are feasted at his Table with unmixed delights. In how much better Condition are we than Adam? Adam was in Paradise, we in Heaven: Adam was there among the Beasts of the Earth, we with God and his holy Angels: Adam was thrown out of Paradise, we never out of Heaven. 'It is no matter if the World leave us not a Room to live in among them, they cast us out many times, but Christ will take us to himself. Again if this presence of Christ be no small part of our Happiness, let us more delight in it. We enjoy his presence in the Ordinances; this is to begin Heaven upon Earth. Therefore let us begin our familiarity here.

2. Doct. That we are presently with the Lord as soon as the Soul flitteth out of the Body.

This is one of the plainest Texts to prove, That separated Souls, as soon as they are out of the Body, do enjoy Bliss and Glory. There are a sort of men in the World who are so drowned in sense, that they cannot believe things to come, either questioning the Immortality of the Soul; or else, which is a step to it, asserting the sleep of it. And all because they so fancy it to be tied to the Body, as that it cannot exercise its functions, and operations without it. Those that deny the being of the Soul, or the abiding of it, after the Body is dissolved, I shall not handle that now. But to those that grant the abiding of the Soul, but in a deep sleep, without any sense and feeling of good or evil, I must show the falsehood. of this opinion, or else all that I shall say will be to no purpose. Therefore I shall handle these three things.

• 1. That the Soul is distinct from the Body.
• 2. That the Soul can live and exercise its operations apart from the Body.
• 3. That the Souls of the Saints actually do so.

1. That the Soul is distinct from the Body and is not merely the vigor of the Blood, appeareth by Scripture, Reason and Experience. In Scripture we read, that when man's Body was organized and framed, God breathed into him the Spirit of Life, Gen. 2.7. The Life of man is a distinct thing from this mass of flesh, that is proportioned into hands, and feet, head and belly, arms and legs, bones and sinews. And this life of man, what ever it be, 'tis such a life as implieth Reason, and a faculty of understanding and willing or opposing. In him was life, and that life was the light of men, John. 1.4. It doth not only enliven this flesh, but discourse and choose things at its own pleasure. A life that hath light in it. 'It is distinct from the Body in its Nature, being a Substance Immaterial, and not capable of being divided into parts, as the Body is, for 'tis a Spirit not created of matter, as the Body was. The Body was formed out of the dust of the ground, and therefore it can be resolved into its original, but the Spirit was Immediately Created by God out of nothing. Therefore the Scripture saith, Eccl. 12.7. Then shall the dust return to the Earth as it was, and the Spirit shall return unto God who gave it. Where the Body is dust in its Composition, it shall be dust in its Dissolution. There is described the first and last Condition of the Body, in regard of its material cause, and the Soul is described in the kind of its being. 'It is a Spirit, or an Immaterial substance, its Author, God gave it, he framed the Body too, but not so immediately in ordinary generation. And our natural Fathers are distinguished from the Father of our Spirits, Heb. 12.9. And by its disposal when the Body returneth to dust, the Soul returneth to God that gave it. When the material and passive part is separated from that inward and active principle of its motions, the Scripture telleth you what becometh of the one and the other. The material part is resolved to dust again, but the Spirit returneth to God. So the Saints resign it, Acts 7.59. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my Spirit.

2. 'It is distinct in its supports. The Body is supported by outward means, and the help of the Creature, but the Soul is supported without means, by the Immediate Hand and Power of God himself. The Body is patched up with daily supplies from without. As it was made out of the Earth, so is its food brought out of the Earth, Psa. 104.14. And its clothing too; but the Soul needeth not these things.

3. 'It is distinct in its operations. There are certain operations of the Soul, wholly independent on the matter, as understanding and willing, for they agree to God and Angels, who have no Bodies; and there is no proper Instrument in the Body, by which they should be exercised, as sight by the Eye, hearing by the Ear, nay it understands, not only corporeal things, which are received by the ministry of the senses, but Spiritual things, as God and Angels, who have no Bodies. And it can reflect upon its self; therefore it hath operations proper and peculiar to its self, So that it doth not depend on the Body.

4. 'It is distinct from the Body, as to weakness and perfection, as to pleasure and pain.

1. As to weakness and perfection. The Soul perisheth and decayeth not with the Body, when the Body droopeth and languisheth, the Soul is well and jocund; yea better than it was before; there are distinct periods of time, beyond which 'tis impossible to add a Cubit, or hairs breadth to ones stature. But the Soul is ever growing forward to its perfection. And multitude of years, though they bring on much weakness, yet increase wisdom, Job 32.7 Yea the Soul is strongest, when weakest; dying Christians have manifested the highest excellency under bodily infirmities, and when least of the Life of Nature, most Glorious expressions of the Life of grace, 2 Cor. 4.16. For though the outward man perish, the inner man is renewed day by day.

2. As to pleasure and pain, joy and comfort. When all the joys of the Body are gone, the joys of the Soul are enlarged, as when the Bodies of the Martyrs were on the rack under torturings, their Souls have been filled with inward Triumphings, and their Consolation, 2 Cor. 1.5. also aboundeth by Christ. When their flesh is scorched, their Souls are refreshed.

5. They are distinct in the Commands God hath given about it, Christ hath Commanded us to take no thought for the Body, Matth. 6.25. But he never Commanded us to take no thought for the Soul; rather the contrary, Deut. 4.9. Only take heed to thyself, and keep thy Soul diligently. The great miscarriage of men, is because they pamper their Bodies, and neglect their Souls, all their care is to keep their Bodys in due plight, but never regard their Souls, which were more immediately given them by God, and carry the most lively character of his Image, and are capable of his Happiness.

2. The Soul is not only distinct from the body, but can live and exercise its operations apart from the body. There are many arguments from reason to prove it, but let us consider Scripture, which should be reason enough to Christians. That it can do so, appeareth by that expression of Paul, 2 Cor. 12, 2, 3. I knew a man in Christ, fourteen years ago, whether in the Body, or out of the Body, I cannot tell, God knoweth, such an one carried up to the third Heaven. If Paul had been of this opinion, that the Soul being separated from the Body is void of all sense, he must then have known certainly, that his Soul remained in his Body, during this rapture, because according to this supposition, in that state alone could he see and hear those things which he saw and heard. And that argument is not contemptible to prove the possibility, where among other things 'tis said, Death cannot separate us from the love of God in Christ. Therefore the Soul liveth in a state to enjoy him in a sense of his love to us, and our love to him.

3. That the Souls of the Saints, not only can live apart from the Body, but actually do so; And are presently with the Lord, as soon as they flit out of the Body. This I shall prove from these particulars taken from Scripture.

1. From Luke 23.43. This day shalt thou be with me in paradise. This was said to the penitent Thief, and what was said to him will be accomplished in all the faithful, for what Christ promiseth to him, he promiseth it to him as a penitent believer, and what belongeth to one Convert belongeth to all in a like case. Therefore if his Soul in the very day of his death were translated unto paradise ours will be also. Now Paradise is either the Earthly or the Heavenly ; not the first, which is nowhere extant, being defaced by the Flood. If it were in being, what have separate Souls to do there? That was a fit place for Adam in Innocency who had a Body and a Soul and was to eat of the fruit of the Trees of the Garden. By Paradise is meant Heaven, whither Paul was wrapped in Soul, which he calleth both Paradise and the third Heaven, 2 Cor. 12.4▪ And there all the Faithful are when once they have past the Pikes, and have overcome the Temptations of the present World, Rev 2.7. To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God. Well then, there the Thief was not in regard of his Body, which was disposed of as men pleased, but his Soul. And when should he be there? This day. 'Twas not a Blessedness to commence some fifteen hundred or two thousand years afterward. 'It is an answer to his quando, the penitent Thief desired when he came into his kingdom he would remember him; Christ showeth he would not defer his hope for so long a time, but his desire should be accomplished that day, 'tis not adjourned to many days, months, or years, but this day. Thou shalt presently enjoy thy desire.

2. The Second place is, Phil. 1.23. I desire to be dissolved, and to be with Christ, which is far better. To be with Christ is to be in Heaven, for there Christ is at the right hand of God, Col. 3.1. The Apostle speaketh not this in regard of his Body, for that could not be presently upon his dissolution, till it was raised up at the last day, but in regard of his Soul. This state that his Soul was admitted into, was much more better if compared with the estate it enjoyed in this life, yea though you take in the end and use of life, yet his being with Christ, upon his dissolution, was more eligible and to be preferred before it. Is it not better (you will say) to remain here, and serve God, than to depart hence? It were so if the Soul were in a state wherein we neither know nor love Christ; what profit would it be to be with the Lord, and not enjoy his company. Present knowledge, services, tastes, experiences are better than a stupid Lethargy, and sleepy estate, without all understanding and will. 'It is better to a gracious man to wake than to sleep, to be hard at work for God, than to be idle and do nothing, to use our powers and faculties than to lie in a senseless Condition; 'twould be far worse with Paul to have his Body rotting in the grave, and his Soul without all fruition of God, if this were true. What is that preponderating happiness which should sway his Choice? Is it to be eased of present labors and sufferings? God's people, who have totally resigned themselves to God, are wont to prefer & value their present service and enjoyment of God, though accompanied with great labors and sufferings, before their own ease. Surely Paul would never be in a straight, if he were to be reduced upon his dissolution into a Condition of stupid sleep, without any capacity of glorifying or enjoying God. The most afflicted Condition with God's presence is sweeter to his people than the greatest Contentments with his absence; if thou art not with us, carry us not hence. Better tarry with God in the Wilderness than live in Canaan without him; surely it were absurd to long for a dissolution of that estate where we feel the love of God and Christ in our Souls, which is unspeakable and glorious, for a Condition wherein there is no taste nor sense.

3. The next place is, 1 Pet. 3.19. By which also he went and preached unto the Spirits in prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah. There are many Souls of Men and Women who once slighted the Lord's grace, and are now in hell as in a prison. Their Souls do not go to nothing, nor die as their bodies, but as soon as they are separated from the Body go to their place and state of torment 〈 in non-Latin alphabet 〉 , The place of their everlasting Imprisonment. So Luke 16.23, 24. And in Hell he lift up his eyes being in torment, and seeth Abraham afar off, and Lazarus in his bosom. God is not more prone to punish than to reward; if the wicked be in their final Estate as soon as they die, the Saints are in their happiness presently upon their dissolution. On the other side Heb. 12.22. The Spirits of just men made perfect. The Souls of men unclothed and divested of their bodies too, these come. How could these things be said, if they did lie only in a dull sleep without any life, sight, joy, or any act of love to God. Present sleep 'tis a burden to the Saints, as 'tis an Interruption to their Service, though a necessary refreshment to their Bodys.

4. That Argument also proves it, Col. 1.20. That Christ by the blood of his Cross hath reconciled all things to God, both in Heaven and in earth. He meaneth the universality of the Elect, whether already Glorifyed, or yet upon the Earth; it cannot be said of the Elect Angels, who never sinned, and therefore were never reconciled: Se nunquam cum matre in gratiam rediisse, &c. But only confirmed in grace, and put beyond all reach and possibility of sinning; and so the things in Heaven which are reconciled are the Souls of the Godly, who departed in the Faith.

5. That place also proveth it, Luke 20.37, 38. Now that the dead are raised even Moses shown at the Bush, when he called the Lord the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not a God of the dead, but of the living; for all live to him. The Sadducees denied the Immortality of the Soul as well as the Resurrection of the body, and say, that there was no state of life after this; Christ disproveth both by a Notable Argument: I am the God of Abraham, and the God of Isaac, and the God of Jacob. For he is not the God of the dead, but of the living, for they all live to him. The words were spoken by Moses after their deceasing, not I was, but I am the God of Abraham, God said after their decease, that he was still their God: And therefore those that are departed out of the World live another life. The Souls of the just are already in the hands of God, and their Bodys are sure to be raised up and united to them by the power of God.

6. My next place shall be, Luke 16.9. And I say unto you, make to yourselves friends of the unrighteous Mammon, that when ye fail they may receive you into everlasting habitations. What is that time of failing? 'It is not meant of condemnation in the Judgment, for there is no escaping or reversing that sentence: therefore 'tis meant of the hour of death; then are we received into everlasting habitations, and our Everlasting habitation is Heaven.

7. And lastly from Luke 16.22. And it came to pass that the Beggar died, and was carried by the Angels into Abraham's bosom. By the • osom of, Abraham is meant Heaven, and Hell is opposed to it, and 'tis explained, he is comforted, but thou art tormented. Lying in the Bosom is a Feast Gesture, as Mat. 8.11. A greater expression of love, for the most Beloved disciple lay in the bosom of the Principal person at the feast, and Mat. 13.43. Then shall the righteous shine forth as the Sun in the kingdom of their Father. Basil telleth us of the forty Martyrs exposed naked in a cold frosty night, and to be burnt next day, that they comforted one another with this consideration:

Cold is the night, but the Bosom of Abraham is warm and comfortable; 'tis but a nights enduring, and we shall feel no more cold, but be happy for evermore. Well then, here is proof, such as is fit in the case; in things future we are doubtful and of the state of the Soul we are in a great measure ignorant: Therefore God hath discovered these things to us in his word.

1. Use. Well then, here is great comfort for those that are now hard at work for God; the time of your refreshing and ease is at hand.

2. To support us against the Terrors of death. In Martyrdom if you are slain, the sword is but a key to open the door, that you may presently be with Christ; if strangled, the Animal life is put out, that the Heavenly may begin; if burnt, 'tis going to Heaven in a Fiery Chariot. In the general, death cannot separate us from the Love of God in Christ, Rom. 8, 38, 39. Though we die the Soul is capable of loving God, and being beloved by him.

3. To support us under the pains of sickness. 'It is but enduring pain a little longer, and in a moment, in the twinkling of an eye, you shall be with God. Angels will bring you to Christ, and Christ present you to God, and then you shall enjoy an Eternal rest.

4. Here is comfort to the dying. Commend your Souls to God, as Stephen, Acts 7.59. Lord Jesus, receive my spirit. There is a Redeemer ready to receive you, heaven will be your residence, and God will be your happiness and portion forever.

3. Doct. This presence with the Lord is earnestly desired and chosen by the saints, as far more pleasing to them than remaining in the Body.

1. The thing its self is true, that presence with the Lord is infinitely much better than remaining in the Body, and will abundantly recompense the absence from it. God's gracious presence is better than life bodily, Psa. 63.3. Thy loving kindness is better than life. 'It is that which giveth a value to life its self, without which it were little worth. Alas what should we do with human nature, or a rational Soul, if it were not capable of loving, knowing and enjoying God; what! Imploy it only to cater for the Body, that is to act but as an higher and wiser sort of beast? Life is no life without God; then we do live, when we live to him, enjoy him and his love. Now if his gracious presence is more worth than life, what then is his glorious presence, Phil. 1.21. To me to live is Christ, and to die is gain. A Christian loseth nothing by death, but he gaineth abundantly more by his being present with Christ. And the 23th verse, I am in a strait betwixt two, having a desire to depart and to be with Christ, which is far better. There is no proportion between the choicest Contentments which we attain unto here, even those which are Spiritual, and that Blessed estate which the Saints enjoy hereafter: Now there being such a disproportion in the things themselves, there should be in our desires, and our choice, for we are to Judge and be affected according to the nature or worth of things, otherwise we act not only irrationally, but feignedly and hypocritically, shunning that by all means which we profess to be our happiness.

2. He is not a true Christian that doth not love Christ more than his own Body, and his own life, or any World thing whatsoever. 'It is one of Christ's conditions, Luke 14.26. If any man come to me, and hate not Father and Mother, Brothers and Sisters, and Wife and Children, yea and his own life also, he cannot be my disciple. All things must be trampled upon for Christ's sake, or else his heart is not sincere with him. A chooseing Earth before Heaven preferring present things before Christ, a fixing our happiness here, these things are contrary to the integrity of our covenanting with God; our valuation of the presence of Christ should be so high, and our affection to it so great, that we should not exchange our title to it, or hopes of it, for any Worldly Good whatsoever, if God would give thee thy Health and Wealth upon Earth, then thou wouldest look for no other happiness; this is naught.

3. As he cannot be a true and sound Christian, so neither discharge the duties of a Christian who is not of this frame and constitution of Spirit.

1. Not venture his life for Christ. Heb. 12.4. Ye have not yet resisted unto blood, striving against sin ; Unless willing rather to be with the Lord, than in the Body.

2. Not Imploy his life for Christ, nor live in order to eternity, unless he hath been kept looking and longing for this happy change, Gen. 49.19. Lord, I have waited for thy Salvation. As if all his life time, he had been waiting for this. None live the Heavenly life, but those that look upon it as better than the worldly, and accordingly wait and prepare for it; 'tis the end sweeteneth the means.

3. Nor lay down nor yield up his life with comfort. The very fore-thoughts of their change are grievous to most men, because they are not willing rather to be with Christ h • an in the Body, and so they move from that which they speculatively call their Blessedness, and count themselves undone when they come to enjoy.

4. There are many things to invite us to desire presence with Christ; as there are many things to show us why we are not satisfied with remaining in the body. While we remain in the Body, we dwell in an evil World, Gal. 1.4. Which is a place of sins, snares and troubles. But of this see verse 4 th of this Chapter.

Use. Let us all be of this temper and frame of Spirit, willing rather to be absent from the Body, and to be present with the Lord. Almost all will prefer the Life to come, in words, when indeed they utterly neglect it, and prefer the fleshly pleasures of this life, before it, cry out of the vanity and vexation of the World, and yet set their hearts upon it, and love it better than God and the World to come. God's Children do not often enough compare the difference between being present with the Body, and being present with the Lord; they root here to much. The desire of this life is very natural to us, but yet if it withdraweth us from these Heavenly good things, and weakeneth our esteem of the true life, it should be curbed and mortified, and reduced into its due order and place. Therefore it is very necessary, that we should often revive these thoughts, and right Judge of the present and future life, and use earthly good things piously, as long as it pleaseth God to keep us here, but still to be mindful of home, and to keep our hearts in a constant breathing after Heavenly things.

Two things I shall press upon you.

• 1. Use the pleasures of the bodily life more sparingly.
• 2. Let your love to Christ be more strong and more earnest.

1. Use the pleasures of the bodily life more sparingly. They that have too great a care and love to the body, neglect their Souls, and disable themselves for these Heavenly desires and motions, they cannot act them in prayer, 1 Pet. 4.7. Be sober, and watch unto prayer. And they lie open to Satan's temptations, 1 Pet. 5.8. For your adversary, the Devil, goeth about like a roaring Lion, seeking whom he may devour. Therefore unless there be a great deal of Moderation, and a spare meddling of earthly delights, they are indisposed, for the Christian warfare, 1 Thes. 5.8. Let us who are of the day be sober, putting on the breast-plate of Faith and Love ; we cannot exercise Faith and Love with any liveliness, nor expect the Happiness of the World to come, 1 Pet. 1. 13. Wherefore gird up the loins of your mind, be sober and hope to the end. Whilest we hire out our reason to the service of lust and appetite, and glut ourselves with the delights of the flesh and worldly pomp, as dainty fare, costly apparel, sports, plays, and gaming; there is a strange oblivion and deadness groweth upon our hearts, as to Heavenly things. A Christian looketh for days of refreshing from the presence of the Lord. But these must have their refreshings here. The Drunkard seeketh his refreshing in pleasing his palate, the idle man is loath to be put to work, he would have his rest here. The vain they must have their senses tickled, and pleased; pomp and vanity, and sports, and pastimes, is the great business and pleasure of most men's lives.

2. Let your love to Christ be stronger and more earnest, for where love is, we desire union and presence. 'It is but a pretence of love, where we aim not at the nearest conjunction that may be: if we love our friend, his presence is comfortable, his absence troublesome, as Delilah said to Samson, how canst thou say thou lovest me, when thy Spirit is not with me, Judges 16.15. If we love one, we desire to be with him.

4. Point. That this will and choice cometh from confidence of a better estate, and our own interest in it.

For while the Soul doubteth of the thing, or of our enjoying it, we shall desire the continuance of our Earthly Happiness, rather than to depart out of the Body, with fears of going to Hell.

1. 'It is Faith that breedeth hope, which is a longing and desirous expectation.

For 'tis the substance of things hoped for, Heb. 11.1.

2. 'It is assurance that doth increase it. 'It is easy to convince men, that Heaven is the only Happiness; but is it thy Happiness? Though the knowledge of excellency and suitableness, may stir up that love which worketh by degrees, yet there must be the knowledge of our interest to set a-work our complacency and delight. We cannot so delightfully and cheerfully expect our change, till our title be somewhat cleared. 'It is sad with a man that is uncertain, whither he is a going.

Use. Let us labor for this confidence, an holy and well built confidence. For he is not in the best Condition, that hath least trouble about his everlasting estate, but he that hath least cause. Many that have been confident of their integrity and safety, have miscarried forever; yea, that have had a great name in the Church, Matth. 7.22. Many will say unto me in that day, Lord, Lord, we have prophesied in thy name; and in thy name have cast out Devils: And in thy name done wonderful things. Yet Christ saith, I know you not, in the next verse. And Luke 13.25, 26. When once the master of the House is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; and he shall say unto you, I know you not whence ye are. Then shall ye begin to say, we have eaten and drunk in thy presence, and thou hast taught us in our streets. So Prov. 14.12. There is a way that seemeth right unto a man, but the end thereof are the ways of Death. The Foolish Virgins, Matth. 25. Made full account to enter into the Nuptial Chamber, but were shut out. Many now in Hell little thought of coming thither, those not only of the brutish multitude, but of great note, that have lived in the light of the Gospel, and heard the difference between the wicked and the Godly.

2. There is no true confidence, but what groweth out of a constant, uniform, self denying obedience, Matth. 7.21. Not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven: But he that doth the will of my Father which is in Heaven. And 1 John 3.18. My little Children, let us not love in word, neither in tongue, but in deed, and in truth. And Rom. 8.5, 6, 7.

SERMON XII.

THis verse containeth a practical Inference, out of the whole foregoing discourse.

That which was before spoken, may be reduced to these three heads.

• 1. A certain knowledge and confidence of a Blessed estate; We know, and we are always confident.
• 2. An earnest desire expressed by groans and vehement longings after it.
• 3. A willingness and holy boldness to venture upon Death its self, upon this Hope. Now these do infer one another. Because we know we desire, because we desire this happy estate, we are willing rather, &c. So they all infer this effect mentioned in the Text. We labor because we know, we labor because we desire, we labor because we are willing rather; yea this effect feedeth and maintaineth all the former dispositions in life and vigor, and also evidenceth the sincerity of them Surely we know we desire, we are willing rather if in life, in Death we study to approve ourselves to God; wherefore we labor, that whether present or absent, &c.

This verse containeth a Christians scope, and a Christians work.

• 1. His scope; to be accepted with God.
• 2. His work; we labor, that whether present or absent.

1. His Scope. The scope of the Christian life, is to approve ourselves to God, while we are present in the Body to do things pleasing in his sight, Col. 1.10. That ye might walk worthy of the Lord, unto all pleasing. And 1 Thes. 4.1. As we have learned how to walk, and how to please God, so abound therein more and more ; when absent or gone out of the Body, that we may be found in a state of well pleasedness and acceptation, 2 Pet. 3.14. Be found of him in peace, Heb. 11.5. He had this Testimony, that he pleased God. Our great inquiry is, whether our state be pleasing or displeasing to him, and our great aim is, that it may be pleasing.

2. A Christians work; we labor, that whether present or absent. There take notice of two things.

• 1. Their Earnest and assiduous diligence. In the word, 〈 in non-Latin alphabet 〉 , we are ambitious of this Honor; the Word is used in two other Scriptures, Rom. 15.20. Striving to preach the Gospel where Christ was not named. And 1 Thes. 4.11. Study to be quiet. Affect this honor, or pursue after it, as men do after preferment, honors and dignities in the World. So that this word is three ways rendered, labor, strive, study. Ambition mightily prevaileth with sensual men, and maketh them restless and unwearyed in their pursuits, till they get at top. This is the holy and laudable ambition of a Christian to stand right in the favor of God and be accepted with him at the last.
• 2. The Several states in which this design must be carried on; whether present or absent. Whether we be at home, and continue in this Earthly Body of ours, or whether we be gone out of the Body; the Happiness of this World and the next lieth in our acceptance with God. Living and dying, a Christian must see that he be in a state of well pleasing, Rom. 14.7, 8. Our hearts are pretty well at ease while we are in the body, if we may know that we are accepted of God. However that must be our Scope. Now it must be the design of our obedience, and hereafter it will be the grounds of our reward. 'Twill be our Solace in our Pilgrimage, and it will be our happiness when we die and go out of the body, if Christ will own us at the last.

Doct. The great ambition, design and endeavor of a true Christian is, that living and dying he may be such as God may like and well approve of.

1. I shall give you the Emphasis, of this point as it lieth in the Text.

2. Some reasons of the point.

1. Let me illustrate this point as it lieth in this Scripture. Mark, this must be our great design and Scope, we must not only do things which are Deograta, acceptable to God for the matter, but this must be our fixed end and Scope which we must propound to ourselves. Christianity and true Godliness is set forth in Scripture by three things. Sometimes by the Internal Principle of it, the Spirit of God, or the Divine Nature, 2 Pet. 1.4. or the seed of God abiding in us, 1 John. 3.9. Sometimes by the intention of the true end, which is the pleasing of God, and the fruition of God with Christ and his Blessed ones forever in Heaven, when the heart is set upon that, Mat. 6.20, 21. But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. For where your treasure is, there will your heart be also. And 2. Cor. 4.18. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen, are temporal; but the things which are not seen, are eternal. Sometimes by the reception of the true rule, when that is engrafted in our hearts, and so impressed upon our hearts, that it cannot be defaced, Heb. 8.10. I will put my Laws into their mind, and write them in their Hearts. and Psa. 37.31. The Law of God is in my Heart. I now am to speak of the Second, which is the true aim, scope and tendency of the life of godliness, or of those who profess faith in Christ, namely, that we may be so approved of God, that we may enjoy him forever among his Blessed ones. I shall prove it by three arguments, that this must be our constant scope, taken from the many advantages which redound to us thereby.

1. We cannot be sincere, unless this be our great aim and Scope that we may approve ourselves to God. One main difference between the sincere and the Hypocrite is in the end and scope. The one seeketh the approbation of men, and the other the approbation of God; the one is fleshly wisdom, the other Godly simplicity and sincerity, 2 Cor. 1.12. The one acts to be seen of men, the other maketh God his Witness, Approver and Judge. So elsewhere the Spiritual life is negatively a not living to ourselves, and positively a living to God, and both carried on by the power and Influence of an holy and sincere love to God, 2 Cor. 5.14, 15. For the Love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Love acteth most purely for God whilst it designeth him as the end of all things; our study to please, desire to enjoy him, keepeth us upright. The more fixed our end is, and the more we renew the intention of it, and daily prosecute it, the more sincere we are. If we keep the right mark in our eye it maketh us level right, but he that mistaketh his end, is out of the way in the first step he taketh, and all his acts are but acts of sin, error and folly, how splendid soever the matter or manner of the action may represent it to vulgar appearance, suppose praying or preaching out of envy, or alms for vain glory, Phil. 1.15. Some preach Christ out of envy and strife, and some of good will. They may preach to others, who are but hollow hearted men themselves. And a man's most excellent gifts, and the duties of God's own Worship, may be prostituted to so base an end, as to hide and feed our lusts. So Christ speaketh of the Hypocrites, giving alms to be seen of men, Matth. 6.1. And praying to be seen of men, 5 th verse. These things are incident to the corrupt heart of man, even sometimes, when 'tis in part renewed by ends and motives, will be interposing themselves; but good Christians, had need to resist the very first motions of these things, for where they are once rooted in the Heart, and prevail, our duties are not a Worship of God, but a service of sin, and we ourselves will be found at length, but unsincere and rotten hearted Hyprocrites, a Christian should content himself with God's approbation, and needs no other Theatre than his own Conscience, nor other Spectator than our Father who seeth in secret, Matth. 6.4, 6. Besides the sweet Testimony of the Conscience following upon such actions. And in time this shall be laid open, and found to our praise and honor. 'It is God and Glory the upright heart aimeth at and bendeth his study, heart and life to seek.

2. It maketh us Serious and watchful, and to keep Close to our duty, Finis est mensura mediorum. The Aptitude and fitness of means, is judged of by the end. Let a man fix upon a right end and Scope, and he will soon understand his way, and will address himself to such means as are fitted to that end, and make straight towards it without any circuits, and wanderings. What is the reason that men fill up their lives with things that are Impertinent to their great end, and sometimes altogether inconsistent with it? Because they have not fixed their Scope, or do not regard their end. A man that hath resolvedly determined that this is his end to be accepted of God, and to enjoy God, he valueth God's favor as his happiness, the being reconciled to him, and his great care the pleasing of him, his utmost industrious Employment of his life is nothing else but a seeking to please, honor and enjoy God. And so by this means First, Impertinencies, Secondly, Inconsistencies are prevented and cut off.

1. Do but Consider how many Impertinencies are cut off, if I be true to my end and great scope; for instance, when I remember that my business is to be accepted of God at the last, and am resolved to seek after that, and mind that, can I spend my time in ease and idleness, or carnal vanities and recreations? Eccl. 2.2. What doth it? What good and profit cometh of this? What respect hath it to my great end? When I am gaming and sporting away my precious time, or it may be but trifling it away in impertinent chatting and vain censures; is this the way to Heaven? Shall I get thither sooner by toying, or praying; by sowing to the Flesh, or the Spirit; by studying the Word of God, and meditating therein day and night, or by reading Romances, filthy Plays, and obscene, and scurrilous writings; by cards and dice, or by holy conference and praising God? Alas! if men would but sum up the employment of every day, they might write at the bottom of the account, here is nothing but vanity, a great deal of time spent, and a pudder made, and little or nothing done to our great end. Christians, what do you? Or what have you done? Jer. 8.6. That question is to be answered, not only by reflecting upon your rule, but by reflecting upon your end.

2. It will not only cut off impertinencies, but a far greater mischief, and that is, inconsistencies with our great end, Gen. 39.9. How can I do this wickedness and sin against God? Men do not only forget their end and happiness, but run quite from it, by doing actions directly contrary; vanities are impertinent to our great end, but direct sins are inconsistent. Would men dishonor God, and disobey his Laws, and grieve his Spirit, if they did remember seriously, that their misery and Happiness did depend upon God's pleasure, or displeasure? Surely then they would avoid God's wrath, and displeasure, and sin, which is the cause of it, as the greatest misery and evil that can befall them, and seek after his favor as their great happiness.

3. It would solace and comfort us under the difficulties of obedience, the hardships and inconveniencies of our Pilgrimage, and that mean and afflicted State of Life, wherein perhaps God will employ us, and exercise us, for his Glory.

1. It would sweeten the difficulties of obedience; for the end doth sweeten the means. 'It is troublesome to the flesh to limit and confine our desires and actions, within the compass of a strict rule, but it satisfieth a resolved heart to remember, that either we must please the Flesh, or please the Lord. If now it be troublesome to us, hereafter it will be comfortable. Wicked men have comfort now when they want it not, and need it not, but in their greatest extremity they want it: Look as in Winter time, there are great Land Floods, when the rain and season of the year affordeth water enough, and no Land needs them; but in summer, when there is the greatest drouth, then they appear not. Wicked men have comfort enough in the Creature, and too much for them, their hearts are merry now, and they are glutted with the delights of sense; and they are still seeking new comforts. But in the time of extremity, when they most need comfort, these comforts are spent, and leave them under anguish and torment. But on the other side, a Child of God, that abridgeth himself of the contentments of the flesh, and roweth against the currant and stream of carnal nature, and exposeth himself to great losses and inconveniencies for Christ's sake, he had need of some solace to mitigate his sorrows, and sweeten present difficulties. Now, what greater encouragement can there be, than to think how God will welcome us, with a well done, and well suffered, good and faithful servant? Matth. 25.21, 23. What comfort and joy, and peace will it be unto us, when we come to die? Then we shall see the labor is not lost, the sufferings for Righteousness sake were not in vain; the time we have spent in holy converse with God will be then sweet to us in the last review: But the time spent in sin and vanity, and idleness, and fleshly designs, will be very grievous and tormenting: And though it be difficult to live in an exact course of self denying obedience, yet when we shall have the approbation of God and Conscience, the forethought of which is a mighty solace to us now, carnalist will then wish, Oh that I had pleased God, as I have pleased men, and my own sinful heart. Oh would to God, I had lived better, served God and denied myself, a little while, that I might have enjoyed myself and my God forever.

2. It may be God seeth fit to exercise us with a mean or an afflicted estate ; either he will keep us low and bare, or else weak and sickly, or in disrepute and obscurity, rejected by the World. As Jesus Christ was rejected of men, or censured and traduced by men. And we have no means to help ourselves and vindicate our innocence. Oh but if we may be accepted of the Lord at length, we have no reason to complain. Mans day is nothing to God's day, 1 Cor. 4.3. But with me it is a very small thing that I should be judged of you, &c. God will count me faihful, and reward my innocent and sincere, though imperfect endeavors: God will be Glorifyed by his Servants, sometimes in an high, sometimes in a low and afflicted Condition; look as in a quire or consort of voices, he is commended that sings well, whether he sings the base or the mean, or the treble, that is nothing, so he singeth his part well; but he is despised and disallowed that sings amiss, whatever voice he useth: So doth God approve, accept and reward his people, that serve and glorify him in any estate, whether it be high or low, rich or poor, eminent or obscure. God puts us sometimes in one Condition, sometimes in another, but those that carry themselves ill in their estate, are rejected by him and punished. 'It is not riches or poverty, wealth or health, that God looketh after, but those that carry themselves well in either; which is a great solace to a gracious heart, and helpeth us to an indifferency, for all temporal things, so we may be approved by God at last. As the Apostle, Phil. 1.20. So Christ be magnified in my body, whether by life or Death. As a resolved Traveler taketh his way as he findeth it, fair or foul, so it will lead him to his journeys end.

2. That this must be our work as well as our scope ; and this design must be carried on with the greatest seriousness, as our great care and business, and with unwearyed industry, as the main thing which we attend upon, as a matter of unspeakable importance, which must not be forgotten and left undone, for 'tis in the Text, We labor. There is a double notion which is of great use to us in the Spiritual life: Making Religion our business, and making Religion our recreation. It must be our business in opposition to slightness; it must be our recreation in opposition to tediousness, and wearisomeness. The Woe • d in the Text hath a special signification. We should with no less earnestness, endeavor to please God, than they that contend for honor in the World; we should make it our constant employment, that God may like us for the present; and take us home to him at length into his Blessed company and presence: What is all the World to this? There are a sort of men whose hearts are upon God, and the life to come; that make it their first care, and chiefest business to seek him, and serve him. Whose minds and hearts, whose life and love, and cares, and labors, are taken up about the everlasting World. But there are others who are plotting for preferment, gaping for Worldly greatness, gratifying the desires of the flesh, seeking the favor of great ones, raising their Estate, Name and Family, they look no higher than this World, and think only of their settlement upon earth, or laying designs for rising here, and perpetuating themselves, and their names in their Posterity by successive Generations.

3. We must not only take care that we be accepted of God at last, when we go out of the Body, but whilst we are present in the Body, it concerneth us to know that we are well pleasing to him. We must strive to be accepted of him now. 'It is a Blessed thing at the close of our pilgrimage, that God will receive us into his Glory. But while we continue in the Body;

The believing apprehensions of the favor of God, are very comfortable before we come to enjoy the fruits of it.

1. How else can we long for the coming of Christ, and expect his appearance, if before we pass to our Judgment, we know not whether we shall be accepted, yea or no? Now within time it concerneth us to know how we shall fare hereafter. Man hath a curiosity to know his destiny, as the King of Babylon stood at the beginning of the ways to make divination. The good and the evil of the World is of such light concernment, and of so short continuance, and God is so good, that we may trust him blindfold for Worldly things, and 'tis a wicked▪ foolish, and needless curiosity to be so desirous to know our fortune. But it concerneth us much to know whether we shall be well or ill forever; how the case will be carried in the last Judgment; if it be evil, that we may prevent it, and correct our error; in Death we cannot err twice; if good, that we may know our portion, and rejoice in it; if it be our Happiness, then it must needs be very desirable to know it aforehand. In the next verse to the Text, verse 10th, he speaketh of our Judge, our Happiness and final doom, dependeth upon his being pleased with us; if we apprehend him as an angry Judge or an adversary, let us agree with him quickly by the way; if he be a gracious Father, let us have the solace and comfort of it, during our pilgrimage, while we so much need it.

2. Else we cannot comfortably enjoy Communion with God, for the present. How can we come before him, if we know not whether he will accept an offering at our hands. They who being in a state of Faith and Reconciliation, make it their endeavor to please God, have God ever with them, John 8.24. He that sent me is with me. The Father hath not left me alone, for I do always the things that please him. They that would have the comfort of God's presence and company in all Conditions, they ought to set themselves to please God, and observe his will in all things; and when we have any special business to do with God, 1 John 3.22. And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things that are pleasing in his sight. So that while we are present, we are accepted of him.

3. We cannot have a cheerful fruition of the Creature and Worldly enjoyments, till God accepteth us, Eccl. 9.7. Eat thy bread with joy, and drink thy wine with a merry heart, for God accepteth thy works. Till we are in a reconciled estate, accepted by God, all our comforts are but as stolen waters, and bread eaten in secret, like Damocles his banquet, while a sharp sword hung over his head, by a slender thread. But now when our persons and ways are pleasing unto God, then all these comforts are sweet and satisfactory, we taste God's love in them, and can use them as his Blessings, with cheerfulness and thankfulness.

4. That which maketh us more lively and active in our course of pleasing God, is First, The future Judgment. And 2. The hope of our presence with him.

1. The future Judgment. That I gather from the 10 th verse, for we must all appear before the Judgment seat of Christ. There will certainly come a day, when every person, that ever lived in this World, shall be Judged by God, and this day is sure and near. In this life we are always expecting an end, and carried in a Boat that is swiftly wasting us towards Eternity. Now whom should we please, and with whom should we seek to be accepted? A vain World; or frail man; or the God to whom we must strictly give an account? Surely this universal, impartial Judgment, bindeth us to carry it so, that we may be accepted with God.

2. The hope of our presence with him, and the beatifical vision and fruition of him; for in the context he speaketh of presence and sight, and then he saith, wherefore we labor. We are so sluggish and backward▪ because we seldom think of the World to come, earthly things are the great poise to an earthly mind, but Heavenly things to an heart that is Spiritual; that is their motive: there are many such wherefores in the Scripture, 1 Cor. 15.58. Wherefore my Beloved Brethren, let us be steadfast and immovable, always abounding in the work of the Lord. And Heb. 12.28. Wherefore we receiving a Kingdom, which cannot be moved, let us have grace, whereby we may serve God accceptably, with Reverence and Godly Fear. There being such an eminent and excellent state of Glory, and we being Candidates, and Suitors for it, how should it quicken us to use all diligence, that we may be accepted of God, and admitted into the fruition of it. The Apostle telleth us, Phil. 3.14. I press towards the Mark, for the prize of the High calling of God in Christ Jesus. Paul had his eye still upon the Mark, that he might steer his whole course in order to it. The thoughts of the prize, and worth of the reward, made him press forward through difficulties, and discouragements; the more we have this Glory in our thoughts, the more shall we be heartened against faintings and failings; which we shall ever and anon be tempted unto.

2. Reasons.

1. We were made, and sent into the World for this end ; That by a constant course of obedience, we might approve ourselves to God, and finally be accepted of with him, and received into his Glory. 'It is good to consider the end, why we were born and sent into the World, John 18.37. To this end was I born, and for this cause came I into the World, that I should bear witness unto the truth. Surely man was made for some end, for the wise God would make nothing in vain. Now what is man's end? Not to fill up the number of things as stones; and not to wax bulky, and increase in growth, and stature, as trees; not to eat and drink, and serve appetite, as the beasts; not for the earth, the end is more noble than the means; not dig for iron with mattocks of Gold. The Earth was made for us to be our habitation for a while, not we for it. Surely God made all things for himself, Prov. 16.4. And Rom. 11.36. For of him and through him and to him are all things. So we especially, who have the faculties of heart & mind, to know him, & love him, and serve him, & enjoy him forever. Now we seek after him, our whole life is a coming to God, we have not enough of God here, to satisfy the Soul, only enough to direct & incline us to seek more, and everyone that seriously mindeth his end, maketh it his trade and daily work, John 6.38. I came from Heaven, not to do my own will, but the will of him that sent me.

2. We were redeemed is to this end. For we are redeemed unto God, Rev. 5.9. Thou hast redeemed us to God by thy Blood. To be redeemed unto God is to be redeemed to his Service, and admitted into his favor and friendship, and Communion with him, to restore God's right to us, and our Happiness in the enjoyment of Heaven. Christ first appeased God's wrath and restored us to a course of Service, which we should comfortably carry on till we have received our wages, Luke 1.74, 75. That he would grant unto us, that being delivered out of the hands of our Enemies, we might serve him without fear, in holiness and righteousness before him all the days of our life.

3. Our entering into covenant with God implieth it. In every Covenant their is Ratio dati & accepti, Something given and something required, Isa. 56.4. They choose the things that please me, and take hold of my Covenant. To take hold of his covenant there is to lay claim to the Privileges and benefits promised and offered therein; now this cannot be done unless we choose the things that please him: That is, voluntarily, deliberately not by chance, but choice, enter into a course of obedience wherein we may be pleasing or acceptable to him; this is the fixed determination of our Souls. Our faces must be set heavenward and the drift, aim and bent of our lives must be for God, to walk in his way, Rom. 12.1. I beseech you therefore Brethren, by the mercies of God, that ye present your Bodys a living Sacrifice, holy, acceptable to God. A man devoteth himself to God out of the sense of this love to serve him, and please him in all things.

4. The relations which result from our Covenant Interest. There is the Relation between us and Christ of Husband and Spouse, Hos. 2.19. Now the duty of the Wife is to please the Husband, 1 Cor. 7.34. The relation of Children, and Father, 2. Cor. 6.18. I will be a Father to you, and ye shall be my Sons and daughters, saith the Lord. Now the duty of Children is to please the Parents. And that is said to be well pleasing to the Lord, Col. 3.20. and the rather, because 'tis a pattern of our own duty to him. Masters and Servants, Ezek. 16.8. Thou entredst into covenant with me and becamest mine. Acts 27.23. Whose I am, and whom I serve. They that please themselves carry themselves as if they were their own, not God's. All that we are, and all that we have and can do, must be his, and used for him in one way or another.

First Use is for Reproof of those that study to please men; to approve themselves to the World, and to be accepted in the World, that is their great end and scope.

1. How can these comply with the great duty of Christians, which is to please the Lord, Gal. 1.10. If I yet pleased men I should not be the Servant of Christ. To hunt after the favor of men and to gain the applause of the World, is contrary to the very Essential Disposition of the Saints, whose great aim is to approve themselves to God, however men esteem of them. There is a pleasing men to their Edification, Rom. 15.2. Let everyone of us please his Neighbor for his good, to Edification, and 1 Cor. 10.33. Even as I please all men in all things, not seeking mine own profit, but the profit of many, that they may be saved. But to please the sinful humors, dispositions and affections of men, to make this our great Scope, is contrary to sincerity and fidelity in Christ's Service: Certainly a man ought not to disoblige others, much less irritate and stir up the corruptions of others, but his great care must be to approve himself to God.

2. There is no such necessity of the approbation of men, as of God; his acceptation, and the Testimony of a good Conscience concerning our fidelity in his Service, is more than all the favor, countenance, applause or any advantage that can come by men. Choose the approbation of Christ, and you are made forever; 'tis not so if you choose the approbation of men. Please God, and no matter who is your enemy, Prov. 16.9. Please men and God may be Angry with you, and blast all your carnal Happiness, as well as deny you eternal happiness. Please the Lord, and that is the best way to be at peace with men.

Second Use, by way of self Reflection ; Is this your great scope and end?

1. Your end will be known by your work. If you labor to approve yourself to God in every relation, in every Condition, in every business, in every Employment, and are still using yourselves & all that you have for God, this is your trade, & this is your study you are still at his work, that if a man should ask you, what are you a doing? Whose work is it that you are Imployed about? You may be able truly to say 'tis the Lord's; for whom are you studying, preaching, conferring, praying, what guideth you in all your relations, to whom do you approve yourselves, for whom are you sick or well? 2 Cor. 5.15. That they which live should not live to themselves, but unto him which died for them, and Rom. 14.7, 8, 9. For none of us liveth to himself, and no man dieth to himself, for whether we live, we live unto the Lord, and whether we die, we die unto the Lord; whether we live therefore, or die, we are the Lord's. What moveth you to go on with any business, who supporteth you in your business, can you say to God what God would have me to do, I do it?

2. If this be your end, it will be known by your Solace. So much as a man doth attain unto his end, so much doth he attain of Content and Satisfaction, 2 Cor. 1.12. For our rejoicing is this, the Testimony of our conscience, that in simplicity, and Godly sincerity, we have had our conversations in the World, not with fleshly wisdom, but by the grace of God we have had our conversations in the World. You will not rejoice so much in the Effects of his common bounty as in his special love. So Psa. 4.7. Thou hast put gladness in my heart more then in the time when their corn and wine increased.

3. If God's glory be your scope, any Condition will be tolerable to you, so as you may enjoy his favor. Mans displeasure may be the better born, yea poverty and want; your great cordial is your acceptation with God; and losses are the better born; as David comforted himself in the Lord his God, when all was lost at Zicklag. And Hab. 2.1. I will stand upon my Watch, and set me upon the Tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved.

SERMON XIII.

PAuls Motives to Faithfulness in his Ministry were three; Hope, Fear and Love. Hope of a Blessed Immortality: Fear, or an holy reverence wrought in him by the Consideration of the last Judgment: Love to Christ▪ verse 14. We just now come to the Second Consideration; it fitly falleth in with the close of the former branch, as a reason why it must be our chiefest care to approve heart and life to God: Not only the hope of the Resurrection breedeth this care to please God, but also the Consideration of the general Judgment. We are so cold, careless and backward, because we seldom think of these things; but if we did oftener think of them, it would make us more awful and serious, we would soon see that though we can approve ourselves to the World, yet it will not profit us unless we approve ourselves to God, for all dependeth upon his doom and sentence. For we must all appear, &c.

In the words observe a description of the day of Judgment. Wherein,

• 1. The necessity of this Judgment ; 〈 in non-Latin alphabet 〉 [We must] Judged we must be, willing, or unwilling.
• 2. The Universality of this Judgment ; Who must be Judged; in the word 〈 in non-Latin alphabet 〉 , All.
• 3. The person by whom we shall be judged. The text speaketh of the Judgment seat of Christ. He is our Rightful Lord to whom this Judgment belongeth. And he hath his Judgment seat and Throne of Glory, as 'tis called, Mat. 25.31. Then shall he sit upon the Throne of his Glory. What that is, because it is wholly to come, and not elsewhere explained in Scripture, we know not; we must rest in the general expression. The Cloud in which he cometh shall possibly be his throne, or, if you will have it farther Explained, you may take that description of the Prophet Daniel, Chap. 7.9, 10. Of This see more in Sermon on Matth. 25. verse 31.
• 4thly. The manner ; we must appear before the Judgment seat of Christ 〈 in non-Latin alphabet 〉 , The word signifieth two things.

1. To stand forth and make our appearance, Rom. 14.10. There 'tis 〈 in non-Latin alphabet 〉 , we shall all stand before the Judgment seat of Christ.

Or else 2dly. To be made manifest. And so rendered verse the 11th. But we are made manifest before God, and I trust are made manifest in your Consciences. So here our hearts and ways shall be laid open, as well as we. Every action of our lives shall be taken into consideration: Well then, we must appear so as to be made manifest in our thoughts, words and deeds, we must not only appear in Person, but be laid open, have our whole life rip'd up, and have all our thoughts, words and works disclosed before Men and Angels.

5. The matter about which we shall be Judged; the things done in the Body. That is, during the bodily life. The Body is the Shop of action, wherein or whereby everything is done. Mechedius telleth us 'tis 〈 in non-Latin alphabet 〉 The Yoakfellow or Colleague of the Soul▪ Now whatever is done by it, good or evil, is the cause to be tried.

6. The end. That every man may be punished or rewarded according to his deserts; the end is, that there may be sentence given, and after sentence execution; both as to reward and punishment.

1. Mark the emphasis of the Phrase, the things done in the Body; we are said to receive them when we receive the fruits of them. So, Eph. 6.8. Whatsoever good thing a man doth, the same shall he receive, whether bond or free. So here things done in the Body is the just reward of those things.

2. Observe the several kinds of retribution. Good or bad, both the godly and the wicked, receive a full recompense at that time.

3. The proportion ; According to their several ways; only the reward of good is of grace, of evil of desert, Rom. 6.23. The Wages of sin is death.

Doct. There will certainly come a day when every person that ever lived shall be judged by Christ according to his works.

I shall examine this point by the circumstances of the Text.

1. The necessity ; he might have said, we shall appear; No, but he saith, we must appear; God hath so appointed.

Here I shall speak,

• 1. Of the certainty of the thing. There must be a Judgment.
• 2. The infallible certainty of the event. There shall be a Judgment.

1. It must be so. For God hath decreed it, and Reason enforceth it. But why is it necessary? I answer, not to discover anything to God.

1. But Partly, That grace may be glorified in and by the righteous. 1 Epistle of Pet. Chap. 1. v. 13. Hope unto the end for the grace which is to be brought unto you, at the revelation of Jesus Christ. Then is the largest and fullest manifestation of God's love to his people. We see his grace now in the pardon of sins, and that measure of Sanctification which now we attain unto, that he is pleased to pass by our offenses, and take us into his family, and give us a taste of his love, and a right to his Heavenly kingdom, and employ us in his Service; but then it will be another manner of grace, and favor indeed, when pardon and approbation shall be pronounced and ratified by the Judges own mouth, Acts 3.19. When he shall not only take us into his family, but into his Immediate presence, and Palace, John 12.26. Where I am there shall my servant be. When he giveth us not only right, but the possession, Matth. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you. When we shall not only have some remote Service and ministration, but be everlastingly employed in loving, delighting in, and praising of God, with all those Heavenly creatures who are our eternal companions in the work. The grace of God, or his favor to his people, is never seen in all its glorious graciousness, till we be glorified.

2. That the wicked may be convinced of their sin and defect, they come upon a trial, and the fault of all their miscarriage is charged on themselves. 'It is hard to determine which is the greater torment to them, the righteousness or terribleness of the sentence. God leaveth them without excuse, Rom. 1.20. Psa. 50.21. I will set all thy sins in order before thee. Sins forgotten, lost in the crowd by a secure sinner, in the day of God's reckoning shall be brought to remembrance, with time, place and other circumstances, and so presented to conscience as if newly done.

3. That God's Justice may be cleared, Psa. 51.4. That thou mayest be clear when thou Judgest. When he giveth to men according to their choice, and according to the merit of their own works, there lieth no just exception against God's proceeding. The justice of God requireth that there should be differing proceeding with them that differ among themselves, that it should be well with them that do well, and evil with them that do evil. That every man should reap according to what he hath sown. Therefore those whom Christ will receive into Everlasting life must appear faithful and obedient, for then God will judge the world in righteousness, Acts 17.31. Now in patience towards the wicked, now by way of exercise and trial of his people.

2. The certainty of the Event. The hour is coming, John 5.28. That there is such a time coming he ill deserveth the name of a Christian who maketh any Question of it. But, because many live, as if they shall never be called to an account, I shall evidence that certainly we shall appear, both by natural Light and Scripture.

1. Let the evidence of Reason be heard so far as it will go; Reason showeth that it may be, and argueth,

1. From the nature of God. There is a God; That God is just; and 'tis agreeable to his justice that it should be well with them that do well, and ill with them that do evil. These are principles out of dispute, and foundations in the structure and building of the Christian Faith. Here the best suffer most, and are exercised with poverty, disgrace, scorn, and all manner of persecutions, and the wicked live a life of pomp and ease; how shall we reconcile these things with the notions which we have of God and his Providence? No satisfactory account can be given but this: The wicked are reserved to future punishment, and the Godly to future reward. Here the goodness of God towards the good, and the justice of God towards the wicked, is not enough manifested, therefore there is a day when his Judgment shall be brought to light, and his different respect to good and bad made more Conspicuous.

2. From the providence of God. There are many Judgments which are pledges of the general Judgment, that at length God will Judge the whole world for sin: As the drowning of the Old World, the burning of Sodom, the destruction of Jerusalem ; these are as a warning to all, for 'tis said, Jude 7. these are set forth as a warning to all that should live ungodly. God is the same still, Gal. 3.20. God is one ; that is, in one mind of punishing the wicked, without variation and change; he hateth the sins of one, as well as of another: If he would not put up the iniquities of the Old World, he will not put up the iniquities of the New; if he punished the iniquities of Sodom, he will punish the iniquities of others who sinned in like manner. God is not grown more indulgent to sin than he was before; though it be not now, there will be a time when he will call them to a reckoning. In every Age he keepeth a petty Sessions, but then will be the general Assizes. When man first sinned, God did not immediately execute the Sentence of his Law upon him, but giveth him time of Repentance till he dieth: As he giveth every man time and space, so he giveth all the World; for he would not have all the World to be born at once, and die at once, but to live in several successions of Ages, from Father to Son throughout divers generations, till we come to that Period which his Providence hath fixed. Now, as he reckoned with every man particularly at his death, so with all the World at the end of time. Particular Judgments show that God is not asleep, or unmindful of human Affairs, but the general Judgment is deferred till then.

3. From the Feelings of Conscience. After sin men are troubled, though there be none about them in the World to call them to an account, or though the fact be done so secretly, that it is not liable to an human Tribunal. Nature is sensible that there is an higher Judgment, that Divine Justice must have a solemn Triumph; Conscience is afraid of it. Heathens are sensible of such a thing, Rom. 1.32. Who knowing the Judgment of God, that they which commit such things are worthy of death. Felix trembled at the mention of it, which showeth there is an easy reception of such a Truth, Acts 24.25. There is an hidden fear in the Consciences of all men, which is soon revived and awakened by the Thoughts of this Truth. Every guilty person is more or less held in the Chains of darkness, which showeth how easily this Truth can insinuate itself into a rational mind.

2. Faith showeth that it shall be. The light of Faith is more certain, and more distinct. 'It is more certain ; for it buildeth upon a Divine Testimony, which is more infallible than the ghesses of Reason. And 'tis more distinct ; for Nature could never find out the circumstances of that day; as by whom this Judgment shall be managed, and in what manner, that God hath appointed one Man by whom he will judge the World in Righteousness, that he shall come in the glory of his Father, and all the holy Angels with him. Faith concludeth this certainty,

1. From that Revelation which God hath made in his Word, Matth. 13.49, 50. So shall it be at the end of the World, the Angels shall come forth, and sever the wicked from among the just, and shall cast them into the Furnace of Fire, there shall be weeping and gnashing of Teeth. Joh. 5.28, 29. The hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that done evil unto the resurrection of damnation, Heb. 9.27. And it is appointed unto men once to die, and after this the Judgment, Rom. 14.12. So then, everyone of us shall give an account of himself to God. Matth. 12.36, 37. But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of Judgment. For by thy words thou shalt be justified, and by thy words thou shalt be condemned. Rev. 20.12. And I saw the dead, small and great, stand before God, and the Books were opened. and another Book was opened, which is the Book of Life, and the dead were judged out of those things which were written in the Books, according to their works. And in many other places; for this being a necessary Truth, is more plentifully revealed than others of lesser importance. This was the great Promise ever kept afoot in the Church. Scoffers took notice of it, saying, Where is the Promise of his coming? The Apostle Jude intimateth the Ancient Promise of it, Jude v. 14. And Enoch also the seventh Son from Adam prophesied of these things saying, Behold the Lord cometh with ten thousands of his Saints. And it hath been revived in all Ages; by Moses, and David, and Daniel, and Joel, Zechariah and Malachi, and more clearly by Christ himself, and his Apostles everywhere. Now we may reason, that hath God been faithful in all things will not fail at last, he hath ever stood to his Word, when more unlikely things have been promised. Were the believers of the Old Testament deceived that expected his coming in the flesh? Surely Christ never meant to deceive us, when he said, John 14.2, 3. I will come again, if it were not so I would have told you. See Serm. on Matth. 25 th. v. 6.

2. The types show it. I shall instance in one, which is the High Priest's entering with Blood into the Holy place within the veil, and when he had finished his Service and Ministration there, he came forth to bless the people, which the Apostle explaineth and applieth to Christ, Heb. 9. from 24. verse to the 28.

3. There are Ordinances appointed in the Church, to keep afoot the remembrance of his promise; the Lord's Supper, 1 Cor. 11.26. For as often as ye eat this bread, and drink this cup, ye do show forth the Lord's death till he come. He hath left it as a monument of his faithfulness, that upon all occasions we may renew our hopes and expectations of it.

4. We have an inward pledge, his Spirit and the visits of his grace. He hath taken our flesh, and left with us his Spirit. He went not from us in anger, but in love, to set all things at rights, and to bring us there where he is.

5. Christ's interest is concerned in it, that the Glory of his Person may be seen. His first coming was obscure and without observation. Then he came in the form of a Servant, but now he will come as the Lord and Heir, in Power and Glory. Then John the Baptist was his forerunner, now an Archangel, Then he came with Twelve Disciples, men of mean Condition in the World, a few poor fisher men, now with Legions of Angels, Jade 14. Then as a Minister of Circumcision, now as the Judge of all the World. Then he invited men to repentance, now he cometh to render vengeance to the neglecters, and despisers of his grace. Then he offered himself as a Mediator between God and Man, as an high Priest to God▪ and an Apostle to men, Heb. 3.1. But veiled his Divinity under the infirmities of his flesh, now he cometh in God's name to Judge men, and in all his Glory. Then he wrought some Miracles, which his enemies imputed to Diabolical Arts and Magical Impostures; at the day of Judgment, there will be no need of miracles to assert the Divinity of his person, because all will be obvious to sense. Then he prepared himself to suffer death now he shall tread death under his Feet. Then he stood before the Tribunals of men, and was condemned to the cursed death of the Cross, now he shall sit upon a Glorious Throne, all Kings and Potentates expecting their doom and sentence from his mouth. Then he came not to Judge, but to save, now to render unto everyone, according to their works. Then he was scorned, buffeted, spit upon, Crowned with Thorns, but now Crowned with Glory and Honor. Then he came to bear the sins of many; now without sin, not bearing our burden, but our discharge, not as a Surety but as a pay Master, not as a Sufferer, but a Conqueror, triumphing over Death, Hell and the Devil. He cometh no more to go from us, but to take us from all misery to himself.

2. That he may possess what he hath purchased. He bought us at a dear rate, and would he be at all this loss and preparation for nothing? Surely he that came to suffer, will come to Triumph, and he that purchased will possess, Heb. 2.13.

3. With respect to the wicked. 'It is a part of his office to Triumph over them, in their final overthrow. All things shall be put under his feet, Isa. 45.23. Rom. 14.10.11. Phil. 2.10.

4. To require an account of things during his absence, what his Servants have done with their Talents, Matth. 25. What his Church have done with his Ordinances, how things have been carried, during his absence, in his house, 1 Tim. 6.14. Keep this Commandment without rebuke, unto the appearing of Jesus Christ. Whether men have carried themselves well, or beaten their fellow Servants, and eaten and drunk with the Drunkard; whether they have strengthened the hands of the wicked, oppressed with censures the most serious of his Worshippers, what disorders in the World, what violation of the Law of Nature, 2 Thes. 1.8.

2. The Universality. Who must be judged; we must all. All mankind which ever were, are, and shall be. No Age, no Sex, no Nation; nor Dignity, nor Power, nor Wealth, nor Greatness can excuse us. In the World, some are too high to be questioned, others too low to be taken notice of: But there, all are taken notice off, by head and pole, not one of the Godly shall be lost, but will meet in that general assembly. Nor shall any of the wicked shift the day of his appearance; as we may obey in every state, and sin in every state, so in every state we must give an account. All that have lived from the beginning of the World, till that day, shall without exception appear, from the least to the greatest, before the Tribunal of Christ.

This will be illustrated, by considering the several distinctions of mankind.

1. The first and most obvious distinction is into grown Persons and Infants.

2. Distinction is those whom Christ shall find dead or alive at his coming.

3. Distinction is of good or bad.

4. The next distinction of men whom Christ shall Judge, are believers and unbelievers.

5. Men of all Conditions, high and low, rich and poor; of these see, Matth. 25. v. 33. Ser. 3.

6. Men of all callings in the Church, Apostles and private Christians, Ministers and People, for the Apostle here in the text joineth himself with others, and saith, We must all appear before the Judgment seat of Christ. Besides the Law of Christianity, by which all shall be Judged, the Officers and Guides of the Church, must give an account of their faithfulness, in their ministration. There is much spoken in Scripture of their account, 1 Cor. 4, 4.5. I know nothing by myself, yet am I not thereby justified, but he that judgeth me is the Lord, therefore Judge nothing before the time until the Lord come; who both will bring to light, the hidden things of darkness, and shall make manifest the Counsels of the heart, and then shall every man have praise of God. He speaketh there of the execution of his Apostolical Office, though he was Conscious to himself of no fault in it, yet this was not the clearing of him, only God that searcheth and seeth all must do this. 'It is a great matter to clear a man's fidelity, first as a Minister, then as a private Christian. Paul would not venture it upon the single Testimony of his own Conscience. So again, Heb. 13.17. They watch for your Souls, as they that must give an account. Their work is to watch over Souls for their Eternal Salvation, if Souls miscarry through their negligence, they are answerable to God for it, but if they miscarry through their own willfulness, the loss is the people's, they have the Crown of faithfulness, if not of fruitfulness. The Crown of fruitfulness is spoken of, 1 Thes. 3.19, 20. What is our hope, or joy, or Crown of rejoicing? Are not even ye in the presence of the Lord Jesus Christ, at his coming? For ye are our Glory and joy. The Thessalonians were a good people, famous for their proficiency in the Faith, and endurance of Persecutions; and this was Paul's Crown (who had begotten them to Christ) in the day of doom. Now when they give up their account, not with joy but grief, that's not unprofitable to the Ministers; but to the people 'tis unprofitable. It may be good unto the Ministers, who have been faithful, but not to the people who have been disobedient.

7. Every individual person, all and everyone must appear, See Matth. 25. v. 33. Serm. 3. Well then, since there is such a day, let it be our care to approve our hearts and lives to God.

SERMON XIV.

THirdly I come to speak of the Judge ; who shall be the Judge: And there I shall prove that the Judge of the World is the Lord Jesus Christ. For we must all appear before the Judgment seat of Christ. For the evidencing of this, I shall inquire,

• 1. Why this honor is devolved, and put upon the Second Person.
• 2. Shew, in what Nature he shall judge the World, whether as God, or man, or both.

First, how Christ comes to be the World's Judge, and with what conveniency and agreeableness to Reason, this honor is put upon him. To a Judge there belongs these four things; Wisdom, Justice, Power, and Authority.

1. Wisdom, and understanding, by which he is able to Judge of all persons and causes, that come before him, according to the Rules and Laws, by which the Judgment is to proceed. No man can give sentence in a cause, where he hath not skill as to matter of Right, or sufficient evidence or knowledge as to matter of Fact. And therefore in ordinary Judicatures, a prudent and discerning person is chosen for Judge, one that knows what's Right, and what's Law, and that goes upon the evidence, that is brought upon the matter of Fact.

2. Justice is required, or a constant and unbyast will, to determine and pass sentence ex aequo, & bono, according as right, and truth shall require. He that gives wrong judgment, because he does not accurately understand the matter, is imprudent, which in hi • station is a great fault; but he that understands the matter, yet being bias'd by perverse affections, and aims, gives wrong Judgment in a cause brought before him, he is not only imprudent, but unjust, and that's the highest wickedness, the most impious and flagitious.

3. Power is necessary, that he may compel the Parties judged, to stand to his judgment, and the offenders may receive their due punishment, for otherwise all is but precarious and arbitrary, and the Judgment given, will be but a vain and solemn pageantry, a mere personating, or acting of a part, if there be not power to back the sentence, and bring the Persons to the Tribunal, that accordingly it may be executed upon them.

4. There's required Authority, for otherwise, if a man should obtrude himself, of his own accord, we may say to him as they to Lot, Who made thee a Judge over us? If by force he should assume this to himself, or have a pretence of right, I may decline, and shift his Tribunal, and appeal from him. Certainly he that Rewards must be Superior, and much more he that punisheth; for he that punisheth another brings some notable evil, detriment▪ and damage upon him, but to do that to another, unless we have right to it, is a high degree of Injustice.

Now Wisdom, and Justice, and Power, and Authority, do all concur in the Case: For these things, as they are necessary in all Judicial proceedings, between man and man, much more in this great and solemn transaction of the last Judgment, which will be the greatest that ever was; both in respect of the Persons Judged, High and Low, Rich and Poor, Prince and Subject; in respect of the Causes to be Judged, the whole business of the World, for 6000 years, or thereabouts; and in respect of the Retributions that shall ensue : This Judgment, the punishments and rewards in the highest degree, the highest punishment that ever was inflicted, and the highest reward that ever was distributed, and that infinite and everlasting. Therefore there must be a Judge, that hath an exact knowledge, knowing not only the Laws, but all Persons, and Causes: That all things should be naked, and open, to him with whom we have to do, Heb 4.13. Such a Judge, who knows the thoughts of our hearts, 1 John 3.20. And can proceed upon sufficient evidence against everyone that comes before him. Again, he must be exceeding just, without the least spot and blemish of wrong dealing, for otherwise he cannot sustain his office, if he be not immutably just. See how the Judge of the World is described Gen. 18.25. Shall not the Judge of all the World do right? So when something was spoken which seemed to blemish the Justice of God, the Apostle faith, Rom. 3.5, 6. Is God unrighteous? How then shall he Judge the world? That were impossible▪ Judgment may be put into a persons hands that possibly may be unrighteous: But it cannot be that the universal and final Judgment of all the world should be committed to him that hath, or can do, anything that is unlawful amiss. Again power is necessary: To summon the offenders, to gather up the dead from all the places of their dispersion, to give every dust its own body and make them appear and stand to the Judgment which he will award, without hope of escaping, or resisting That Power is very necessary▪ will easily appear, because the offenders are so many, and are scattered to and fro, some in the Sea, some in the Earth, some buried in the bodies of wild Beasts, multitudes in the maws of Fishes. It must be a mighty power that can give everyone his own body again. If it were possible they would fain decline the Tribunal, and hide themselves from the throne of the Lamb, Rev. 6.16. But it cannot be. And Authority is necessary also; which is a right to govern, and to dispose of the persons Judged, which being all the World, it belongs only to the universal King, it must be such a person that made all things, that preserves all things, that governs and disposes of all things for his own glory. Legislation and execution both belong to the same power. Judgment is part of Government. Laws are but shadows, if no Execution follow. And therefore let us come particularly, and see how all this belongs to Christ; that he is the only wise God, and he is the just God, that cannot err; That he is the mighty God, whose hand none can escape; And he is the universal King that hath an Absolute and Supreme Authority; therefore must be the judge of the World.

1. For wisdom and understanding, it is in Christ twofold; Divine, and Human, (for each nature hath its proper wisdom belonging to it.) As Christ is God his wisdom and his understanding is Infinite, as it is said in the Psalms, and so by one act of understanding he knows all things that are, have been, yea, that shall be, or may be: He knows all things that shall be in his own Decree; And all things that may be by his Divine Power and Alsufficiency; They are all before him naked, as the Apostle inters, Heb. 4.13. Cut down as it were by the chin-bone: As when we cut down a Beast by the chin-bone, and divine his Body, we may see all things within him; so all things are naked and open to God. We know things successively, God knows them all at once. If a man were to read a Book, he must go from line to line, or from page to page, but God's knowledge is just such a thing as if a man should see through a Book, by one act of his mind, by one view could know all that was contained in that book, by one glance of his Eye. Well, this is his divine wisdom : For his Human wisdom, that cannot be equal to this, for a Finite Nature is not capable of an Infinite Understanding. But yet his human wisdom is such as doth far exceed the knowledge of all Men and Angels. When Christ was upon Earth, though the forms of things could not but successively come into his mind; as a man, he must understand as men do in understanding, because of the limited nature of the mind and understanding; yet then he could know whatever he would, to whatsoever thing he did apply his mind, he did presently understand it, and that in a moment all things were presented to him; So that he accurately knew the nature of things, he had a mind to know; you find upon all occasions he was not ignorant of the thoughts and hearts of men▪ and when done never so secretly, yet Christ knew them, as when the woman came behind him, and touched the hem of his Garment undiscernibly (as she thought) by a secret touch, then saith Christ, who touched me? for virtue is passed from me, Luke 8.45. Christ knew the touch of Faith, knew the woman that came behind him, and would not be seen. And Mat. 9.3, 4. When certain Pharisees said within themselves, this man Blasphemes : Within their hearts, though they durs • not say it publicly; and Christ discovers their inward thoughts, and turns out the very inside of their Souls. So Mat. 12. Jesus knew their thoughts, when they imagined that by Beelzebub the Prince of Devils, he cast out Devils. But more fully see that notable place which will set forth, that no subtle devices we can use is sufficient to escape his knowledge, John 2.24, 25. When he was at Jerusalem at the Passover, on the Feast day, many believed in his Name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: For he knew what was in man. Mark, they are said to believe in Christ; certainly their Faith was not pretended only, but real, though not a thorough faith, not rooted in their souls, though as yet they did not betray their insincerity. But Jesus knew what was in man. We cannot infallibly discern the truth and falsehood of a profession, before men discover themselves; But all hypocrites are known to him long before they show their hypocrisy; And known, how? Not by a Conjectural, but by a certain knowledge, as being that knowledge that is from and by himself; as God he do's infallibly know what is most secret in man, even then when for the present we have but a Moral Sincerity, and do not dissemble, the Lord knows whether this is a true, real, and supernatural work (for there may be a Moral, where there is not a Supernatural Sincerity. Now, if the Lord Jesus was endowed with such an admirable wisdom and understanding, even in the days of his flesh, when he was capable of growing in wisdom as well as in stature, Luk. 2. as his human capacity was enlarged by degrees, for he would in all things be like us except in sin; what shall we think of Christ glorified, when he comes in that stare in which he is now glorious in heaven? When he comes to exercise this judgment, certainly he shall bring an incomparable knowledge, so far exceeding the manner and measure of all Creatures, Men or Angels, even as he is man: But his infinite knowledge as he is God, that chiefly shines forth in this work, and therefore he is fit to judge, for he can bring forth the secret things of darkness, and the hidden counsels of the heart, 1 Cor. 4.5. And shall despoil sinners of all their pretences and excuses, and plainly and undeniably pluck off their disguises from them. He knows all the Springs, Motions, hidden Counsels of the heart, and secret things that move you, and set you a work.

2. For Justice and Righteousness. An Incorrupt Judge he is, that neither hath, doth, or can err in the Judgment. As there is a double knowledge in Christ, so there is also a double righteousness; the one that belongs to him as God, the other as man ; And both are exact and immutably perfect. His Divine nature is holiness itself, In Him there is light, and no darkness at all, 1 John 1.5. The least shadow of Injustice cannot be imagined in God, for God's holiness is his Being▪ it is not a superadded Quality, as it is in us; The Quality may be lost, yet the Being remain, as in Angels, holiness was a superadded Quality, they had their Angelical being, but lost their holiness; and when Adam fell he lost that holiness and righteousness in which he was Created, but yet he had his being. But God's holiness is his very Nature and Essence. The holiness of God may be compared to a vessel that is all of pure Gold, but the holiness of the Creature may be compared to a vessel of Wood and Earth, that is only gilded; the outside is God, but the substance of the vessel is another thing. Now in a vessel of pure Gold, there the luster and the substance is the same. Our holiness is but gilding, it may be worn out, but God's holiness is Gold, he is holiness itself. We cannot call a wise man wisdom. We use the Concrete when we speak of men, we say they are wise, good, holy; but we use the Abstract of God, God is Love, Light, Holiness, Purity, and Mercy itself, which notes the inseparability of the Attribute from his Nature. God is himself, and God cannot deny himself. Peter Martyr sets forth the holiness of God by this Comparison,

Now let us consider his Human Nature; it was so sanctified since it dwelt with God in a personal Union, that it was impossible that he could sin in the days of his flesh, much more now glorified in Heaven. And there will be use of both in the last Judgment, but chiefly the righteousness that belongs to the divine nature. For all the operations of Christ, his mediatorial actions, they are all done by God-man, neither nature ceaseth in him. Look as in the works of man, all the External actions he doth, they are done by the Body and Soul, the Body works, the soul works, according to their several Natures, yet both conspire and concur in that way that is proper to either; only in some actions there is more of the Soul discovered, as in a brutish action, or action that requires strength, more of the Body is discovered, yet the Body and the Soul concurs: So the two Natures all concur in Christ's actions, only in some works his Human, in others his Divine Nature more appears. Look as in the works of his Humiliation his Human Nature did more appear, but still his Divine Nature manifested itself, also he offered up himself as God-man ; But in the works that belong to his Exaltation and glorified Estate, his divine nature appeared most. So in this solemn Transaction, wherein Christ is to discover himself to the World in the greatest Majesty and glory, he acts as God-man, only the Divine nature more appears and discovers itself, because it belongs to his Exaltation.

3. For Power. A Divine power is also plainly necessary, that none may withdraw themselves from this Judgment, or resist and hinder the Execution of his sentence, for otherwise it would be past in vain, Tit. 2.13. Christ then comes to show himself as the great and powerful God. His power is seen in raising the dead, in bringing them into one place, in opening their Consciences that they may have a review and sense of all their actions, and afterward in binding the wicked hands and feet, and casting them into hell, Mat. 24.13. The Son of man shall come from heaven with Power and great glory.

4. His Authority. I shall the longer insist upon this, because the main hinge of all lieth here, and this will bring the matter home to the 2d Person, to prove that Jesus Christ, and no other but Christ, he is to be the worlds Judge, and it is his Tribunal before whom we must all appear. By the Law of Nature, the wronged Party, and the Supreme Power hath a right to require satisfaction for any wrong that is done. Let us consider Christ's Authority a little and weigh it in the balance of Reason; I say, by the Law of Nature, where there is no power publicly constituted, where people live without Law and Government, possibly there the wronged party hath power to require it, he is the avenger; But where things are better ordered, where there is Law and Government left the wronged party should indulge his revenge and passion for his own interest, therefore the Supreme Power takes vengeance to itself, and doth right, and will challenge the parties that offend, judge the matter that is in hand, will make amends to those that are wronged, either in body, goods or good name.

Well, both these things concur, God is the wronged Party, and the Supreme Judge, and therefore the judgment is devolved upon the Lord Jesus Christ.

1. He is the wronged Party, that is offended with the sins of men; for it is his Law that is broken, his Authority that is despised, his Glory that is trampled under foot. It is true, we cannot lessen God's happiness by anything that we can do; all that we do, it is but as a man that strikes at the Light that shines upon a Tree, he may cause his Axe to fasten in the Tree, but he hurts not the Light. God is not really hurt, there is no loss or happiness by anything the Creature can do, our good and evil extends not to him, his essential Glory is still the same, whether we obey or disobey, please or displease, honor or dishonor him, that is eternally immutable; he is neither lessened nor increased by anything we can do, he is out of the reach of all darts we cast at him; we may fling up darts to Heaven, hurt us they may, not him. But how is sin a wrong to God? It is a wrong to his declarative Glory, as he is the Sovereign Lord and Law-giver, as a breach to his Law and contempt of his Authority. Look as David when he sinned in the matter of Bathsheba, he wronged Uriah, but yet he says, Psa. 51.4. Against thee, thee only have I sinned. The sin was properly against God. God is the Author of the Light of Nature, and the order of things, which begets a sense of good and evil in our hearts, and therefore whoever sins against the Light of Nature is responsible to God. Conscience within him, tells him he hath done something against God. If a man be poor, or sick, his Conscience is not troubled for that, but if he hath done something disorderly, Conscience being God's deputy, his mind may be troubled about it; if he hath committed Adultery, or done anything that is contrary to the Light of Nature, his heart will be upon him, and summons him to appear before God, to answer for the wrong done to God. I speak this because of the Gentiles. But now for Christians, God certainly gave the Law by Moses, and gave the Law by Christ in the Gospel, and therefore every sin of ours is an offense to God, as being a breach of that order he hath established, and the way of Government under which he hath put us, 1 John 3, 4. Sin is a transgression of the Law. Laws cannot be despised, but the Majesty of the Law-giver is also violated, and therefore as God is the wronged Party, God comes in to be our Judge, to require satisfaction for the wrong we have done. There is something indeed in this but God does not barely as an offended Party, or as a Private Man▪ would revenge himself, where there is no public Power constituted to do him right: No; He properly judgeth us as the Supreme and Sovereign Lord and Governor of the World, to whom it belongs as the Universal King to secure the ends of Government, for Common good, to see that it be well with them, that do well, and ill with them that do ill, and there is no compassion shown to any Creature, but where the case is compassionable.

But more plainly to show how this right accrues to God, how he comes to be the Supreme Governor of the World, several ways; either because of the excellency of his Being, or because of the Relation wherein we stand to him, for all the benefits he bestows upon us, we have all from him.

1. For the excellency of his Being. This is according to the Light of Nature, that those that excel others, should be Chief and Supreme, as it is clear in man above brute-beasts. Man was made to have dominion over them, having a more excellent Nature then they, as in the first of Gen. When God said, Let us make man, presently God puts the Government upon him, and gives him dominion over the Beasts of the field; the Fowls in the Air, and Fish in the Sea. So God being Infinite, and far above all chief Beings, hath power over all his Creatures, Angels and Men, who are as nothing to him, therefore to be governed by him.

2. The Title comes by virtue of the benefits that he hath bestowed upon us, we have Life, Being, and all things from God, therefore certainly, the Power and Authority is in him. Look as Parents have Power and Authority over their Children who are a means under God to give them Life, and education, and the most Barbarous people would acknowledge this; how much more then hath God, who gives us Life, Breath, Being, and Well-being, and all things? He hath created us out of nothing, and being once created, he preserves us, and gives us all the good things we enjoy, and therefore we are obliged to be subject to him, and obey his Holy Laws, and to be accountable to him for the breach of them; and therefore let us state it thus, if that the excellency of his Nature, gives him a sufficiency for the Government of mankind, his Creation, Preservation, and other benefits, they give him a full right to dispose of man, to make what Laws he pleaseth, to call man to account whether he keep them yea or no. Surely the right of God is greater then that which Parents can have over their Children; for in natural Generation, Parents are but only the Instruments of his Providence, acting only the Power God gives them, they propagate nothing to their Children, but the matter of their Being, and those things that belong to the Body, Heb. 12.9. Nay God hath a greater hand in forming the Child then the Parents, still they act as guided by God, and as influenced by his Providence, for they cannot tell whether the Child will be Male or Female, beautiful or deformed, they know not the number and posture of the Bones, Nerves, Veins, Sinews; But God orders all these things by his own Wisdom, and wonderfully frames us in the secret parts of the Belly; therefore the Sovereignty certainly belongs to God, for it is he that forms the Spirit of man within him, Zech. 12.1. The Soul it is of God's immediate formation, and all the care and providence of our Parents, comes to nothing, unless God direct it, and second it with his blessing: God is the Judge of all Creatures, visible and invisible, and from his Empire and Jurisdiction, they neither can nor ought to exempt themselves. So that to be God and Judge of the World is one and the same thing, only expressed by divers terms.

To gather up this argument; This is a certain Rule, the owner of anything is necessarily a Governor to it, if it be governable, if it be a Creature; that is, capable of Government, and hath an aptitude to be governed, for certainly, an absolute Propriety in a Governable Creature gives a plenary Title: Now God made us out of nothing, and he made us capable of Government, being rational and free agents, and therefore he must needs be our Lord and Governor. All Souls are mine, saith he, Ezek. 18 4. And it is devolved upon Christ our Redeemer by a new right, for he died, rose again, and revived, to this end; He hath purchased this authority, to be Lord of quick and dead.

And it is as certain a Rule, that our Governor must be our Judge, for Government consists of three parts; Legislation, Judgment and Execution ; Giving Laws, and Judging, and executing God doth all these things by an Authoritative Constitution, he makes Laws for man to oblige him to obedience. And in God's Laws there's a Precept and a Sanction (that is) there are rewards and penalties; the Precept shows what we must do, the Sanction shows what God will do; the Precept shows what is due from the Creature, the Sanction shows what is due to the Creature (that is) if he break this Law, he shall be punished, if he keep this Law he shall be rewarded. Thus you see, God being our Governor, may make Laws for man that is capable of Laws; now this Sanction would be but a shadow and vain scare-crow, if there were no Judgment, for would God say; do and thou shalt live, believe and thou shalt be saved, and never look after this whether we do or believe? Therefore as there is Legislation, so there must be Judging.

But then this Judgment must necessarily infer a 3d thing, that is, the Execution, otherwise Judgment would be but a solemn Pageantry. But why is Christ Judge of the World rather then the Father, and Spirit, who also made us, and gave a Law to us, and invested it with such a Sanction, who are offended and grieved with our sins? I Answer,

1. Consider, we have gone a great step to prove, that it is the peculiar right of God, common to the Three Persons, Father, Son, and Holy Ghost, and this in effect proves that Christ may execute it, for they are one, John 1.5.2. They have one Common Nature, and as to the Operations that are without, the Divine Essence is common to them all; So that as the Creation of all things is equally attributed to all, so also this act of Judging the World. So that it belongs to all, for they are all equal in Being, Power, and Glory. But as yet the thing is not explained enough, unless we grant it shall be exercised by all, or else prove out of Scripture that one person is ordained by mutual consent, chosen out by the rest to exercise it for himself, and for the other. But this I have proved already, God is the Judge. And at first when the Doctrine of the Trinity was but sparingly revealed to the Church, and not openly, it was not neeedful to inquire more nicely after it, but this general truth was sufficient. And Enoch when he prophesied doth not tell us of Christ the Judge, but tells us, Jude v. 14. Behold Lord cometh with Ten Thousands of his Saints to execute Judgment upon all, &c. And David speaks to God, Psal. 94 2. Lift up thyself Thou Judge of the Earth, and Psalm. 50.6. God is Judge himself. It was enough to understand it so without any distinction of the Persons. But when once this mystery was most certainly manifested by God manifest in our flesh, now we must Enquire a little further.

2. I Answer, there is an Order in the Persons of the Blessed Trinity; as in the manner of subsisting, so also there's a certain Order and Economy according to which all their operations are produced and brought forth to the Creature, according to which Order, the power of Judging doth belong partly to the Father, and partly to the Son.

1. In the business of Redemption, there the act of judging was exercised upon our surety, he was substituted into our room, and place, and offered himself not only for our good, but in our room, and stead, to bear our punishment, and to Procure the favor of God to us, there the act of judging belonged to the Father, to whom the satisfaction was tendered, and before whom our Advocate and Surety must plead and present himself, therefore it is said in 1 John 2.1. We have an Advocate with the Father, even Jesus Christ the righteous. Thus our advocate pleads before the Father as before the Judge.

2. As to the Judgment to be exercised upon us, whoever partakes of that Salvation which was purchased by the Surety, or have lost it by their negligence, impenitency, and unbelief, there the Second Person is to be judge. In the former the Son could not be our judge▪ for then he would be our Judge and Party too, and then the plea of those Heretics would have more Countenance of Reason. In the business of Redemption the Son could not Judge, because he made himself a Party for our good, and stood in our room and place, and the same Party cannot give and take the Satisfacion, that cannot be; therefore this order is constituted, in this glorious mystery of the God-head, that the satisfaction is tendered to the Father, he pleads and represents himself to the Father in our behalf. And the Holy-Ghost cannot be the Judge, for in this mystery he hath another part and function, and office, he being the Third Person in Order of subsisting.

3. In the Son there's a double Relation or Consideration; One as he is God, and the other as he is Mediator, the one Natural and Eternal, which shall endure forever; the other which he took upon himself in time, and which in the Consummation of time he shall at length lay aside. In the former respect as God, so Christ is Judge with the Father and Spirit, as by Original Authority, but in this later respect, as Christ is Mediator he is Judge by Deputation. The primitive Sovereignty belongs to God as Supreme King, and the Judge by derivation and deputation is the Lord Jesus Christ, as Mediator in his man-hood united to the Second Person of the God-head; So the Judgment of the World is put upon him. In regard of the creature ; as to us, his Authority is Absolute and Supreme; But in regard of God it is deputed, so he is ordained and appointed to be Judge. The Scripture delights much in this Notion, John 5.27. He hath power of life and death, to condemn and absolve; the Father hath given him Authority as he is the Son of man, Acts 10.42. The Apostles when they were to preach, thought it not enough for them to say, God is Judge; no, but he is ordained of God to be Judge of quick and dead. So Acts 17.31. He hath appointed a day in the which he will Judge the World in Righteousness by that man whom he hath ordained. In all which Christ's acts as the Fathers vicegerent. And after he hath thus judged the World, as the Fathers Deputy, then he shall give up the Kingdom to God, even the Father, 1 Cor. 15.25. So that the right Christ hath as Mediator, it is not merely by Creation; nor his Essential Kingdom common to the Father; But a derivative, subordinate right as Mediator, by virtue of his purchase, as he died, rose again, and revived.

4. This power which belongs to Christ as Mediator, it is given to him upon these accounts. 1. Partly as a recompense of his humiliation; But chiefly, because it belongs to the fullness of his Mediatory Office; 'tis the last act. The Kingdom of the Mediator is subordinate to the Kingdom of God; now he being appointed by the Father, the last act of his Kingly Office was to Judge the World. This Mediator was not only to pay a price to Divine Justice; Not only to separate the redeemed from the World, by converting them to God; But he is also to Judge Devils, and those Enemies of his that would not submit to his Mediatory Kingdom; to Judge those Enemies out of whose hands he is to free the Church. While the World lasts he is to fight against our Enemies, but then to judge them, and cast them into Eternal torments, and so to deliver up the Kingdom to the Father, 1. Cor. 15.24. His Office is not full till he hath executed and judged all his Enemies.

2dly. In what nature doth he act and exercise the Judgment, either as God, or man, or both? I answer, in both. Christ is the Person, not the Father nor the Spirit, and Christ▪ acts it as God-man; the Judgment is acted visibly by him in the Human Nature, seated upon a visible Throne, that he may be seen of all, and heard of all; therefore Christ is so often with respect to the Judgment, called the Son of man, Mat. 16.27. Acts 17.31. Mat. 26.64. Joh. 5.27. The Judgment must be visible, therefore the Judge must be so, and that the World may see him, with these eyes that we may see our Redeemer come in the last day, and see him to our comfort, he that is withdrawn into the Curtain of the Heavens, he that is gone about his Ministration before God, must come out and bless the People; And therefore that he may be seen and heard of all; though the divine Power be mightily seen, yet he is to act it in the Human Nature.

USE of all.

1. This speaks terror to the wicked.

2dly. Comfort to the Godly. 1. Terror to the wicked. Here let us see,

• 1. Who are those wicked ones, to whom this terror belongeth.
• 2dly. What is it, that maketh it so terrible to them. And will breed horror and trembling in their hearts, if they repent not.

First, All those, that have opposed his Kingdom in the World, Luk. 19.27. Those mine Enemies, that would not that I should Reign over them, bring them forth, and slay them before me. These oppose the great design of the Gospel, which is to set up the Lord Jesus as King.

2dly. All that set light by his Person, in the day of his grace: And though they do not oppose his Government, yet refuse it, Psal. 81.11. My people would not hearken to my voice, and Israel would none of me.

3dly. All that despise his benefits, and neglect to seek after them, Heb. 2.3. How shall we escape, if we neglect so great Salvation ▪ Christ's benefits are God's Favor, and Image: To have low thoughts of these is to have low thoughts of the Blood of Christ, 1 Pet. 1.18. Ye were not redeemed with corruptible things, as Silver and Gold, from your vain Conversation [received] by Tradition from your Fathers; but with the Precious Blood of Christ, as of a Lamb without Blemish and without Spot. And Heb. 10.29. Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden underfoot the Son of God, and hath counted the Blood of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of Grace?

4thly. All that abuse his grace, and turn it to wantonness, Jude v. 4th. For there are certain men crept in unawares, who were before of old ordained to this Condemnation, ungodly men, turning the grace of our God into Lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. Those that grow less humble, less holy, less careful, upon the account of grace.

5thly. All that break his Commandments, John 15.10. If ye keep my Commandments, ye shall abide in my love. Others are reckoned for Enemies, Col. 1.21. Enemies in your mind by wicked works. And Psa. 68.21. God shall wound the Head of his Enemies, [and] the Hairy Scalp of such a one, as goeth on still in his Trespasses.

6thly. Those that question the truth of his promises, 2 Pet. 3.3, 4. verses. Knowing this, First, that there shall come in the last days Scoffers, walking after their own lusts; And saying where is the promise of his coming? And they shall know the truth of them to their bitter cost; That Christ will come, and come as Judge.

7thly. Those that have perverted his Ordinances, Matth. 24.48, 49, 50, 51. verses. But and if that evil Servant shall say in his heart, My Lord delayeth his coming, and shall begin to smile his fellow Servants, and to eat and drink with the drunken: The Lord of that Servant shall come in a day, when he looketh not for him, and in an hour, that he is not aware of: And shall cut him asu • der, and appoint him his portion, with the Hypocrites: There shall be weeping and gnashing of teeth. He that maligneth, envieth, traduceth, and injureth to his power, his most painful, faithful Followers and Servants: That strengtheneth the hands of the wicked, and encourageth them against the most serious, whom he seeketh to oppress; shall be most severely punished.

Secondly. What is it, that is so terrible?

1. He is such a Judge, as the Power of the most powerful cannot daunt: But they shall be all daunted by him, Rev. 6.15, 16. The Kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, and every Bond man, and every Freeman, bid themselves in the Dens, and in the Rocks of the Mountains, and said to the Mountains and Rocks, Fall on us, and hide us from the Face of him that sitteth on the Throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who shall be able to stand.

2ndly. Such a Judge, as the wealth of the wealthiest cannot bribe. What compensation can they bring Christ, for the breach of his Laws? Matth. 16.26. What shall a man give in exchange for his Soul.

3. He is such a Judge, as the wit and subtility of the wisest and most subtle cannot delude, 1 Cor. 4.5. Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the Counsels of the heart, &c. And Jude verse 15. To execute Judgment upon all, and to convince all that are ungodly among them, of all their ungodly deeds, which they have ungodlily committed, and of all their hard speeches which ungodly sinners have spoken against him, And Psa. 50.21. These things hast thou done, and I kept silence, thou thoughtest that I was altogether such an one as thyself: But I will reprove thee, and set them in Order before thine Eyes.

4thly. Such a Judge, that there is no appealing from his sentence, or hope, of repealing of it: His doom shall stand forever. In the World, there is liberty of appeal from one Court to another, where there may be a violent perverting of Judgment. As Eccl. 5.8. If thou seest the oppression of the poor, and violent perverting of Judgment and Justice in a Province, marvel not at the matter. For he, that is higher then the highest, regardeth, and there be higher then they. But this sentence is definitive.

5thly. He is a Judge whose wrath is very terrible, Psal. 2.12. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little: Blessed are all they, that put their trust in him.

Well then, the wicked that oppose his Kingdom, and all that stand by as unconcerned, and do not enter into his Covenant; They shall be judged by him, in whom they have not believed: By him, whom they have flighted; by him, whose grace and mercy they have despised: By him of whom they have said in their hearts, we will not have this man to reign over us.

2dly. Here is comfort to the Godly. Here I shall show,

• 1. Who may take comfort. Or to whom this comfort belongeth.
• 2dly. What comfort there is.

First. Who ; Believers: That believe his doctrine, John 11.25. He that believeth in me, though he were dead, yet shall be live. That receive his Person, Joh. 1.12. As many as received him, to them gave he Power to become the Sons of God: Even to them that believe on his name. That enter into Covenant with him, and so become members of his Mystical Body: Who feeling their misery under sin, and Satan and the wrath of God, and do believe that Christ hath done and suffered for Man's Restauration and Salvation: Thankfully accept him as their only Savior and Lord, on the terms offered in the Gospel, and to those ends; even to justify, sanctify, and bring them to everlasting Glory: These are owned and accepted by him.

2dly. As by their Faith, so by their Love, Eph. 6.24. Grace be with all them, that love our Lord Jesus Christ in sincerity. And 1 Cor. 16.22. If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. They love him above their lives: He is the desire and delight of their Souls, Psal. 73.25. Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee. They have longed for this day, 2 Tim. 4.8. They love his appearing. The thoughts of it, was their solace in their afflictions.

3dly. Those, that war against his Enemies : The Devil, the World, and the Flesh, Rev. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am sat down with my Father in his Throne.

4thly. Those that obey his Laws, and imitate his example, 1 Joh. 2.28. And now, little Children, abide in him, that when he shall appear, we may have confidence and not be ashamed before him at his coming. And 1 Joh. 4.17. Herein is our love made perfect, that we may have boldness in the day of Judgment, because as he is, so are we in this World.

Secondly. What is the comfort that they have?

1. The Judge is their Friend, their Kinsman, their Brother, their High Priest, to make atonement for them: The Propitiation for their sins, their Advocate and Intercessor, one that died for them.

2dly. He cometh to lead them to their everlasting Mansions: Christ is a pattern of what shall be done to them. He rose from the dead, and is become the First Fruits of them that Slept. He now sitteth at the Right Hand of God, making intercession for them. And he will come again, and receive them to himself. That they may be where he is, and behold his Glory.

SERMON XV.

WE have handled,

• 1. The necessity.
• 2. The universality.
• 3. The Judge.
• 4. The manner of judging. This we are now upon. The Word 〈 in non-Latin alphabet 〉 signifieth both to appear and to be made manifest; we may conjoin the senses, we must so appear, as to be made manifest.

1. To appear; that we must all appear, every individual Person. Four things evince that.

• 1. The Wisdom and the Justice of the Judge.
• 2. The Power, Impartiality and Faithfulness of his Ministers.
• 3. The Nature of the business requireth an appearance.
• 4. The ends of the Judgment.

1. The Wisdom and Justice of the Judge. Such is his wisdom and perspicuity, that not one sinner or sin can escape him, Heb. 4 13. There is not any Creature that is not manifest in his sight, but all things are naked and open unto the eyes of him with whom we have to do. This Scripture informeth us of the perfect knowledge of God, as he is a Judge, without which his Judgment cannot be just and perfect; he knoweth all the persons and causes of men that are brought before him. All things in general, and everything in particular is manifest to him fully, clearly, and evidently discovered to him, Psa. 69.5. O God, thou knowest my foolishness, and my sins are not hid from thee. He is neither ignorant of man, nor anything in man, who must have to do with him, that is to be judged by him. So Jer. 17.10. I the Lord search the heart and try the reins, even to give every man according to his ways, and the fruit of his own doing. The force of the reason is this: That seeing we must be judged by a most exact, impartial and alknowing Judge, there can be no hope of lying hid in the throng, or escaping and avoiding the Judgment. It concerneth the Judge of the World to do right, which he cannot do, unless all sins and persons be manifest to him, that he may render to everyone according to his deeds.

2. The Power, Impartiality and Faithfulness of his Ministers ; Who are the Holy Angels. Much of the work of that day is dispatched by the Ministry of Angels, Matth. 24.31. They shall gather the elect from the four winds. In the particular Judgment they have a Ministry; they convey the Souls of men to Christ, Luke 16.22. Carryed by the Angels into Abraham's Bosom. They that carried their Souls to Heaven, shall be employed in bringing their Bodies out of their graves. Now this Ministry is not confined to the Elect only, they do not only carry the corn into the barn, but the tares into the furnace, Matth. 13.39, 40, 41. And the reapers are the Angels. As therefore the tares are gathered together, and burnt in the fire so shall it be in the end of this World. The Son of man shall send forth his Angels, and they shall gather out of his Kingdom, all things that do offend, and them that do iniquity, and shall cast them into a furnace of fire, there shall be weeping and gnashing of teeth. 'It is the Angels work to separate the wicked from the Godly, to bind up the tares in bundles; that they may be burnt in the fire. They force and present wicked men before the Judge, be they never so unwilling and obstinate. So in the parable of the drag-net, Matth. 13.49, 50. So shall it be at the end of the World. The Angels shall come forth, and sever the wicked from among the just, and shall cast them into a furnace of fire, where shall be weeping, and gnashing of teeth. There is a mixture unavoidable of good and bad in the Church, but then a perfect separation, by the Ministry of Angels.

3. The nature of the business requireth our appearance : Partly, because in a regular Judgment no man can be Judged in his absence. Therefore in this great and solemn Judgment we must stand as persons Impleaded to hear what is alleged, and what we can say in our defense. David saith, Psal. 130.3. If thou shouldest mark our iniquities, O Lord, who shall stand, that is, appear in the Judgment, so as to be able to make a defense? So, Psa. 1.5. The ungodly shall not stand in the Judgment. That is, the wicked shall not be able to abide the trial, have nothing to plead for themselves in the day of their final doom. And yet 'tis said, Rom. 14.10. We must all stand before the Judgment seat of Christ. We shall stand and not stand; stand, that is, make an appearance; and not stand, not able to make any just defense. Festus saith, Acts 25.16. It is not the manner of the Romans to deliver any man to die before that he which is accused have the accusers face to face, and have license to Answer for himself concerning the crime laid against him. This was Jus Gentium, not to give Sentence of capital punishment against any man, till he were fully heard. Their rule was, They condemned no man unheard. Surely there is all right in this solemn Judgment, he that is to be judged is to be brought into the Judgment. When God arraigned our first Parents (which is a Type of the General Judgment.) He called Adam coram, Gen. 3.9, 10. Adam where art thou? He brought him out of his lurking hole where he had hid himself, he must come into his presence and answer.

And partly, because we cannot appear by a Proctor. The Sentence is a Sentence of life and death, and there is no reason or cause of absence, Rom. 14.12. Everyone must give an account of himself to God. Now in the day of God's patience we have an Advocate who appeareth for us, Heb. 9.24. He doth prevent wrath, represent our wants, and recommend our affairs. But now the Judge cometh to deal with everyone in person.

4. The ends of the Judgment require our appearance. They are two. 1. The Conviction of the Parties Judged. God will go upon clear evidence, and they shall have a fair hearing. When there was but one that came without a wedding Garment, and he was examined, the man was speechless, Matth. 22.12. When everyone is particularly observed and tried, there is nothing to reply, but glorifying God, Jude 15. 2ly. Satisfaction of the World in the righteousness and justice of God's proceeding. When every person is arraigned and every work is manifest it cleareth God's Justice in rewarding his own, and in punishing the wicked and ungodly. 1. It cleareth his justice in rewarding the faithful, they undergo the trial, and though they have failings, yet for the main their faith is found to praise, and honor, and Glory at the appearing of Jesus Christ, 1 Pet. 1.7. When his people come to be Judged, and have been found obedient to his commands, Faithful under trials, patient under all sufferings and inconveniencies. 'It is a faith that may be owned before men and Angels. Christ will confess them before God, Men and Angels, Rev. 3.5. So in, punishing the wicked Josh. 7.19. God is glorified by the Creatures conviction and acknowledgement, Psal. 51.4. I acknowledge mine iniquity, that thou mayst be justified when thou speakest, and clear when thou Judgest. God is justified when the Creature is rewarded according to his own deservings. God overcometh, and we are cast in the plea and suit.

2. The word signifieth to be made manifest. And so importeth, that we must all be manifested or laid open before the Judgment seat of Christ; our persons must not only appear, but our hearts and ways be tried. 'It is said, Luke 12.2. There is nothing covered that shall not be revealed, nor hid, which shall not be made known. 'It is brought as a reason against Hypocrisy; the innocence of God's Servants is beclowded for a while, and the sin of men lieth hid for a while, but at length all shall be open, hypocrisy shall be disclosed, and sincerity shall be rewarded. So 1 Cor. 3.13. Every man's work shall be manifested. All the ways and works of wickedness, though acted in never so secret a manner, shall be laid open. The Scripture telleth us at the Judgment, Eccl. 12.14. God shall bring every work into Judgment, with every secret thing, whether it be good or whether it be evil. The final doom shall repeal all the Judgments of this life, and repair them abundantly; many things that are varnished with a fair gloss and pretence here, shall then be found filthy and abominable, and many things disguised with an ill appearance to the World, shall be found to be of God, approved and allowed by him. So 'tis said, 1 Cor. 4.5. That Christ will bring to light the hidden things of darkness and make manifest the Counsels of the heart, and then shall every man have praise of God. When every man's intentions and purposes, actions and spring of actions shall be displayed, then they that deserve blame shall be discovered, and the sincere and upright Justifyed and commended. Well then, the Scripture shows they shall be made manifest; and when made manifest. In the general there are two places demonstrate it; one is Psal. 50.21. I will reprove thee, and set thy sins in order before thine Eyes. All the ways and circumstances of sin shall be so represented to the conscience, that the sinner shall not be able to deny or excuse, evade, or forget, but ever be vexed with the remembrance of his past folly, and ever see his sins before him, as if fresh committed. The other place is, Rev. 12.12. And I saw the dead small and great stand before the Lord, and the Books were opened, and another Book was opened, which is the Book of life, and the dead were Judged out of these things which were written in the Books, according to their works. There are Books, and another Book, there is the Book of conscience and the Book of God's remembrance, Mal. 3.16. In these Books all things are written which belong to the Government and Judgment of the Rational Creature, our good and evil is all upon record, our means and mercies, and our unthankfulness and unprofitableness under them, Jer. 17.1. The sin of Judah is written with a pen of Iron and the point of a Diamond. Not only in their consciences, but before God, Isa. 65.6. Behold it is written before me. God doth not forget, or pass over, but note and remember. Now these Books are opened at the last day; there is not one Book, but Books; the Book of Scripture is opened as a rule, the Book of Conscience as a witness and the Book of God's remembrance as the notice, or Judges knowing both persons and facts. But more particularly how are we manifested?

1. By the knowledge of the Judge. We may hide our sins from men, but not from God, from the World, and from ourselves, but Christ shall perfectly discover them, and bring them forth into the light, and show themselves to themselves, and to the World, and all their shifts will not serve the turn. God observeth men now, and observeth them in order to judgment, Psa. 33.13, 14, 15, 16. The Lord looketh from Heaven, he beholdeth all the Sons of men from the place of his Habitation, he beholdeth all the inhabitants of the Earth, he fashioneth their hearts alike, he considereth all their thoughts. Though God resides in Heaven, yet he beholdeth all and every of their actions, yea their most secret thoughts. He fashioneth their hearts alike, Sept. One by one. He is the former of their Souls as well as their Bodys, and knoweth the Operations of their hearts as well as their outward actions. Men think otherwise, Ezek. 9.9. They say, the Lord hath forsaken the Earth, the Lord seeth not. When he came to mark the Mourners, and to distinguish them from the Sinners, Psa. 94.7. They say, the Lord shall not see, neither shall the God of Jacob regard it. These are men's Brutish, Atheistical thoughts, and so go, on and are regardless of the Judgment: But then your Judge shall Convince you upon his own knowledge. A Judge is not disabled from being a witness. The Woman of Samaria said, John 4.29. Come and see a man that told me all things that ever I did; is not this the Christ? Christ knoweth all that men do, and is able to produce their lives by tale and number, even those passages which were most secret; there needeth no proof to our Judge; for all is open and naked before him.

2. The Good Angels may be produced as witnesses; they have an inspection over this lower World, are Conversant about us in all our ways, and are conscious to our conversasations, Psa. 91.11. He shall give his Angels charge over thee, they shall keep thee in all thy ways. Reverence is pressed upon us in Scripture in this respect, Eccl. 5.6. Suffer not thy Mouth to cause thy flesh to sin, neither say thou before the Angel, it was an error. All the business is, what is meant by the Angel. There some understand it of the Angel of the covevenant, the Lord Jesus Christ ; who is the Searcher of hearts, who will not be mocked, who cannot be deceived. But why not of the Angels in Heaven? Who are sent forth for the good of the Elect, and observe our behavior, and who stop us in our sins, as the Angel did Balaam, who said, it is an error. See Numb. 22.34. So 1 Tim. 5.21. I charge thee before the Elect Angels. Surely the Angels observe our actions, they are sent abroad in the World as the spies and intelligencers of Heaven. So they attend upon congregations, 1 Cor. 11.10. For this cause ought a Woman to have power on her head, because of the Angels. In assemblies for worship more Company meeteth then is visible. Devils and Angels meet there; Devils to divert your minds as soon as you begin to be Serious, to Snatch the good word out of your hearts. Angels observe you, therefore there should be no undecency.

3. Devils may accuse men in that day. The Devil is called, The accuser of the Brethren. The Fathers bring him in pleading thus against the Sinner. Domine sit meus per culpam, qui tuus esse noluit per gratiam: I never died for him, could promise him no heavenly Kingdom, but a little sensitive pleasure; Ostende tuos tales numerarios, O Christ, &c.

4. Sometimes the Word of God is made to be our accuser, John 5.45. Do not think that I will accuse you to the Father, there is one that accuseth you, even Moses in whom ye trust : That is, Moses his Law would accuse and Condemn them. Christ needeth not to bring his complaint and inditement against them. And it teacheth us this truth; That where men remain in their Impenitency and unbelief, both Law and Gospel, God's justice and mercy, our own consciences, the Spirit resisted by them in his moral swasions, Messengers, means, pains taken on them, will all contribute to make up an accusation against a sinner before the Tribunal of Christ. So John 12.48. He that rejecteth me, and receiveth not my words, hath one that Judgeth him; the word that I have spoken shall Judge him at the last day. The word of the Gospel delivered by Christ that will Judge them. Though there were no other witnesses, yet the grace of God in the word will show their Condemnation to be just, because of their contempt and neglect. Believers or unbelievers may know their doom aforehand by the word. So Matth. 12.41, 42. The men of Nineveh shall rise in Judgment against this Generation, and condemn it, because they repented at the preaching of Jonas; and behold a greater than Jonas is here. So, the Queen of the South shall rise up in the Judgment with this Generation and shall condemn it, for she came from the uttermost parts of the Earth, to hear the wisdom of Solomon, and behold a greater then Solomon is here. The means that we have enjoyed, shall be produced, and aggravate the Judgment against the neglecters and despisers of the Lord's grace. There was a greater manifestation of God in Christ than Solomon : A greater confirmation in Christ's resurrection and Infusion of the Spirit, than in Jonahs being delivered out of the Whales belly.

5. The ministers of the Gospel. Their diligence and faithful inculcation of the doctrine of life maketh up a part of the Evidence which is produced to convince sinners, Mat. 24.14. And this Gospel of the Kingdom shall be preached in all the World for a witness unto all Nations ; First to them, and then against them, compared with Mark 13.9. The preaching of the Word will be a witness that men had warning enough, but that they unthankfully neglected their opportunity, and did cast away their own mercies. So Mark 6.11. Shake off the dust of your feet for a testimony against them. That signified what a crying sin, and what a punishment, did attend them that contemned the Messages of Salvation sent them by God. 'It is not only a Testimony before God for the present; but compare Mat. 10.14, 15. Shake off the dust of your feet. And it shall be more tolerable for Sodom and Gomorrah in the day of Judgment. This showeth you are free of their blood, and if there be no other witnesses this dust shall witness it.

6. Conscience its self shall witness against them, and God will discover ourselves to ourselves, that we shall see the Judgment is just. As long as men have any Tenderness, conscience speaketh now, but by custom in sinning men stop the mouth of it. But when it speaketh not, it writeth many times; for the present it is silent, and seemeth to take no notice of the sins we commit, but they are all registered and they appear legible. The sad story of our lives is all engraven upon the heart, and when God awakneth the Conscience 'tis all sin. God will open our eyes, not by an holy illumination, but by a forced Conviction, Rev. 20.12. The Books were opened, and one of these Books is conscience, and though it be in the sinners keeping, yet it cannot be so blurred and defaced, but our story will be legible enough, and forgotten sins will stare us in the face, Numb. 32.23. And be sure your sins shall find you out. We forget them now, think we shall never hear of them more. But God can make all occur to memory as fresh as if newly committed, and in an Instant represent the story of an ill spent life, and show us all the thoughts, words, and actions, that ever we have been guilty of. The Paper goeth white into the Printing-house, but within one instant 'tis Marked within and without, and cometh forth stamped with words, and lines, and sentences. Which were no way legible there before.

7. It will be made Evident by the confession of Offenders themselves: As their Consciences will convince them, so their own tongues will accuse them then. As men now in the ravings of despair will vomit up their own shame, as Judas, Mat. 27.4. I have sinned in that I have betrayed the innocent blood. And Jer. 17.9. At his latter end he shall be a fool. Crying out, Oh fool! Oh mad man! So much more then God can easily, and without other Evidence, convince men by themselves, and make them accuse themselves; he can Judge them out of their own mouths, Luke 19.12. Produce evidence against them out of their own thoughts, and pronounce sentence against them out of their own Consciences, Rom. 2.15. Make men's tongues to fall upon them, Psal. 64.8. He can indeed make use of us, and all that is in us for his own Glory, as having power to do with us what he will, and 'tis much for his honor when he maketh us witnesses against ourselves.

8. Wicked men shall accuse one another. In the arraignment of Adam and Eve which I take for a notable presignification of the general Judgment, they transfer it upon one another; the man upon the Woman, Gen. 3.12. The woman whom thou gavest to be with me. And The Woman upon the Serpent; The Serpent beguiled me, ver. 13. So those that draw one another into sin or are drawn by them will impeach one another.

9. The Godly will be brought in as one evidence ; to make them manifest, par • lie as they endeavored to do them Good, Heb. 11.7. Noah condemned the World, and the Saints shall Judge the World, 1 Cor. 6.2. Now by their conversations, hereafter by their vote and suffrage. And partly as they might receive good from them: As the Godly relieved, Luke 16.9. And neglected, Mat. 25. As they might have been visited, and clothed the Loins of the Poor, Blessed, Job. Chap. 31.20.

10. The circumstances of their evil actions, Jam. 5.3. Your Gold and Silver is ca • kered, the •• st of them shall be a witness against you. The circumstances of your sinful actions shall be brought forth as arguments of conviction, Hab. 2.11. The stone shall cry out of the Wall, and the beam out of the Timber shall answer it. Though none durst complain of oppressors, yet the materials of their buildings shall witness against them. A kind of Antiphony heard by God's justice. The stones of the Wall shall cry, Lord we were built by rapine and violence, the beam shall answer, true Lord, even so it is, the stones shall cry, vengeance Lord upon our ungodly owner, and the beam shall answer, woe to him, because his house was built with blood, though all should be silent yet the stones will not hold their peace.

Use 1. If we must appear so as to be made manifest, Oh then let us take heed of secret • in, and make Conscience of avoiding it, as well as that which is open, for in time it will be laid open Achan was found out in his Sacrilege, how secretly soever he carried it, Joshua▪ Chap. 7. Ananias and Sapphirahs Sacrilege in keeping back part of what was dedicated to God, Acts 5. Gebazi in affecting a bribe, 1 Kings. 5.26. Went not my spirit with thee? Meaning his Prophetick Spirit. Doth not God see, and will not he require it? Alas we many times make conscience of acts, but not of thoughts, and yet according to Christ's Theology, malice is heart-murder, lustful inclinations are heart Adultery, proud Imaginations are heart-Idolatry, and there may be a great deal of evil in discontented thoughts, and repinings against Providence, Psal. 73.22. shall we repent of nothing but what man seeth? Eph. 5.12. It is a shame even to speak of those things which are done of them in secret. A serious Christian is ashamed to speak of what secure persons are not ashamed to practice; if they can hide it from men, the all seeing-eye of God layeth no restraint upon them; uncleanness usually affecteth a veil of Secresy, but Whoremongers and Adulterers God will judge, Heb. 13.4. 'It is said God will Judge them, because usually this sin is carried so closely and cra • tily, that none but God can find them out, but certainly God will find them out; none can escape God's discovery, all things are naked in his sight. Let no man then Imbolden himself to have his hand in any sin in hopes to hide his Counsel deep from the Lord, and his works in the dark, Isa. 29.15. God knoweth the thoughts of the heart afar off; and Psa. 139.2. Whither shall I go from thy presence, and whither shall I fly from thy Spirit? God knew what the King of Assyria spake in his secret Chamber, 2 Kings 6.12. Knew the secret thoughts of Herod's heart, which it is probable he never uttered to his nearest friends, concerning the murthering of Christ, Matth. 2.13. But to end this, consider the aggravations of these sins that are secret and hidden, although to be an open and bold sinner is in some respects more then to be a close, private sinner, because of the dishonor done to God, and Scandal to others, and impudency in the sinner himself, yet also in other respects secret sins have their Aggravations.

1. The man is conscious to himself that he doth evil; therefore seeketh a veil, and covering, would not have the World know it; if open sins be of greater infamy, yet secret sins are more against knowledge and conviction: To sin with a consciousness that we do sin is a dreadful thing, Jam. 4.17. You live in secret wickedness, envy, pride, sensuality and would fain keep it close: This is to rebel against the light and to stop the mouth of conscience, which is awakened within thee.

2. This secret sinning puts far more respect and fear upon men than God, and is palliated Atheism. What, unjust in secret! unclean in secret! Envious in Secret! disclaim against God's Children in secret! neglect duties in secret! sensual in secret! Oh then wicked wretch, thou art afraid men should know it, and art not afraid God should know it. What, afraid of the eyes of man; and not afraid of the Great God? Thou wouldest not have a Child see thee do that which God seeth thee to do. A Thief is ashamed when he is found, Jer. 2. Can man damn thee? Can man fill thy Conscience with terrors? Can man bid thee depart into Everlasting Burnings? Why then art thou afraid of man, and not of God?

3. The more secret any wickedness is, it argueth the heart is more studious and industrious about it, how to contrive it, and bring it about, as David plotted Uriah's death. And Joshua 7.11. They have stolen and dissembled also, and even put it among their own stuff. And, Acts 5.9. How is it that ye have agreed together to Tempt the Spirit of God ; In Secret sins there is much Premeditation, and Craft, and Dissimulation used.

2. VSE is, to show the folly of them who rather take care to hide their sins then get them pardoned.

1. God hath promised pardon to an open confession of sin, Prov. 28.13. He that hideth his sin shall not prosper, but he that confesseth and forsaketh his sin shall find mercy. He hath promised it in mercy, but bound himself to perform it in righteousness, 1 John 1.9. If we confess and forsake our sins, he is just and faithful to forgive them. David pleadeth it, Psal. 51.3. Cleanse me from my secret sin, for I acknowledge my transgression. And God doth certainly perform it to his Children. When David said, I have sinned, 2. Sam. 12.13. against the Lord, Nathan said, the Lord hath put away thy sin, thou shalt not die. And this he acknowledged with thankfulness, Psa. 32.5. I said I would confess, and thou forgavest. This is the right course which men should take, confess their sin with grief and shame, and reformation; we have not our quietus est till this be done.

2. Notwithstanding all this man naturally loveth to hide and cover his sin, Job 31.33. If I have covered my transgression, as did Adam, by hiding mine iniquity in my bosom. More hominum ; so Junius, Hos. 6.7. They like men have transgressed the covenant. 'It is in the Hebrew like Adam ; or Adams name is mentioned, because we show ourselves to be right Adams race by hiding and excusing our sin: First, From men we hide them, as Saul dealeth with Samuel, 1 Sam. 15.13, 15. Gehazi with Elisha, Ananias and Sapphira with Peter, Acts 5.8. They heap up sin upon sin to hide former sins; this cometh from their pride joined with some degree of Atheism, they care not how deep they run into Guilt, so they may avoid shame, and infamy. Or else, Secondly, From ourselves, A man seeketh to hide his sin from himself out of self love, left their carnal peace should be disturbed, and Satan letteth them alone, that they may not discover the right way how they may recover themselves out of his snares; and out of love and affection to sin we roll it as a sweet Morsel in our mouth, and hide it under our Tongue, Job 20.12, 13. They are willing to retain it still: As Abraham was unwilling to put away Ishmael, whom he loved, Gen. 21.11. And therefore see not what we do see, loath to find themselves in a state of wrath, or obnoxious to eternal death. Therefore we all need to pray, Psal. 19.12. Keep back thy Servant from presumptuous sins. There are many secret sins through ignorance, inadvertancy, partiality or self love, not taken notice of. 3dly. From God, which is worst of all. We all desire to hide our sins, and could with they might be unknown unto him, yea endeavor it. Thus Adam hid himself whem God came into the Garden; when he could shift no longger he transferreth his fault upon Eve, and obliquely upon God himself, Gen. 3. And Cain, Gen. 4. beareth it out to God, first with a plain lie, afterwards with a bold answer, Am I my Brothers keeper?

But is there any such disposition in the Children of God? Yes; David kept silence, Psa. 32.3. Moses pleadeth not the main till God toucheth his privy sore: He pleadeth other excuses, but the fear of his life was the main thing. 'It is an hard thing to bring the soul to deal openly and ingenuously with God, to draw forth the sin with its circumstances, and lay it before the Lord▪ who knoweth it already.

3. This is folly and a degree of Atheism. We can never hide our sins nor our persons, for we must be made manifest at the last day. God cannot be resisted, nor escaped, nor entreated, nor endured ; not resisted, Isa. 27.4. Who would set the Briers and Thorns against me in Battle? I would go through them, and would burn them together. No more than Briers and Thorns can resist a devouring flame. Nor escaped, Jer. 25.35. And the shepherd shall have no way to flee, nor the principal of the Flock to Escape. So Psal. 139.7. Whither shall I flee from thy presence? You flee from God as a friend to God as an Enemy. Not entreat him, 1 Sam. 2 25. If one man sin against another, the Judge must judge him, but if a man sin against God, who shall entreat for him? Nor endured, Isa. 33.14. The sinners in Zion are afraid, fearfulness hath surprised the hypocrites; who among us shall dwell with the devouring Fire, who among us shall dwell with everlasting Burning? And Ezek. 22.14. Can thine heart endure, or can thine hands be strong in the days that I shall deal with thee? Well then, if men will not now draw nigh unto God, God will find them out in their sins, and bring them into Judgment before him. Since he cannot be blinded, nor resisted, our best way is to take hold of his strength, and make our peace with him, Isa. 27.5. Agree with thine adversary while he is in the way. Better come in voluntarily than be dragged by force: Come humbly, as Benhadad's Servants with Ropes about their necks, 1 Kings 20.32. David found more comfort in submission to God, than in standing out against him.

SERMON XVI.

I Come now to the fifth circumstance in the Text, and that is the cause or matter to be tried, and about which we must be Judged.

• 1. Generally expressed 〈 in non-Latin alphabet 〉 ; The things done in the Body.
• 2. distributed into their several kinds; whether we have done good or evil.

Doct. That every man's Judgment shall proceed according to what he hath done in the Flesh, whether it be good or bad.

This is confirmed by another Scriptures, Matth. 16.27. The Son of man shall come in the Glory of the Father, with his Angels: And men shall be rewarded every man according to his works. So Rev. 20.12. And they were Judged out of the things which were written in the books, according to their works.

Here I shall inquire,

• First, Why works are produced ?
• 2dly. How they are considered in the sentence, and doom, that passeth upon every man?
• 3dly. What room and place they have, with respect to punishment and reward.

First, Why works are produced : And when ever, the Judgment is spoken of, some clause is inserted, which mentioneth works, or relateth to them?

I Answ. This is the fittest way to glorify God, and convince the Creature, which are the two ends of the Judgment and are most promoted by giving them the fruit of their doings, whether good or evil.,

1. For the Glory of God. At that day God will glorify his Holiness, Justice and Truth, yea also his free Love and Mercy, the veil is to be taken away, and all this at that day is to be made matter of sense.

1. The Holiness of God. The Holy God delighteth in Holiness, and Holy Persons, and hateth sin, and the workers of iniquity, both parts of his Holiness are spoken of in Scripture, his delight in Holy things and Persons, Pro. 11.20. The upright are his delight, and their services, Prov. 10.8. Can we Imagine that God should bid the Saints Love one another, and count them the excellent ones upon Earth, Psa. 16.3. how poor soever and despicable they be as to their outward Condition, and that he himself should not love them the more, and delight in the reflection of his own image upon them. On the other side, his detestation of sin and sinners, Hab. 1.13. Thou art of purer eyes than to behold iniquity. And Psa. 5.4. Thou art not a God, that hast pleasure in wickedness. We that have but a drop of the Divine Nature, hate not only sin, but sinners, 2 Pet. 2.8. Lot, his Righteous Soul was vexed with their impure Conversations. Well then, can we imagine without a manifest reproach to the Divine Nature; that God should be indifferent to good and evil, and the Saints should not be more lovely in his sight for their Holiness, and the wicked hateful for their sins. Therefore now when all is to be discovered, and made obvious to sense, 'tis a delight to him, to reward the graces and services of his people and to show how pleasing and acceptable they are to him, the more holy, the more lovely objects of his sight. And on the other side, he will show his hatred against sin and sinners, in their sentence and punishment. And so by necessary consequence, their different works must come into consideration, that the holy may have their due praise and commendation, and the wicked, their just reproof from the Judge of the World.

2. His Remunerative Justice. There is a threefold Justice in God; his General Justice, his Strict Justice, his Justice of Benignity or Fidelity, according to his Gospel Law. 1. His General Justice requireth that there should be a different proceeding among them, that differ among themselves, that every man should reap according to what he hath sown, whether he hath been sowing to the Flesh or to the Spirit, that the fruit of his doings, should be given into his Bosom. And therefore though this be not evident in this life, where good and evil is promiscuously dispensed, because now is the time of God's patience and our trial; yet in the life to come, when God will Judge the World in Righteousness, Acts 17.31. it is necessary that it should go well with the good, and ill with the bad. And as the Apostle saith, 2 Thes. 1.6, 7. It is a Righteous thing with God, to recompense Tribulation to them that trouble you, and to you that are troubled rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels. There is generalis ratio justi, in the difference of the recompenses. And therefore the different actions of the persons to be judged, must come into the discussion, whether good or evil. 2dly. There is God's strict Justice declared in the Covenant of works, whereby he rewardeth man according to his perfect obedience, or else punisheth him for his failings and coming short. This also is in part to be declared at the day of Judgment, on the wicked at least, for the Apostle declareth that there will be a different proceeding with men, according to the divers Covenants which they are under; some shall be judged by the Law of liberty, according to which God will accept their sincere though imperfect▪ obedience. Others shall have Judgment, without any temperament of mercy, Jam. 2.12, 13. And justly, because they never changed Copy and tenure. When God made man he gave him a Law, suitable to that perfection and innocence wherein he made him. Our Fact did not make void his right, to require the obedience due by that Law. Nor our obligation to perform it, but yet because man was uncapable of performing this Law, or obtaining Righteousness by it. Having once broken it, he was pleased to cast out a plank to us after shipwreck, to offer us the remedy of a new Law of grace, wherein he required of us; repentance towards God, and faith in our Lord Jesus Christ, Acts 20, 21. That we should return to our duty to our Creator, depending upon the merit, Satisfaction, and Power of the Mediator. Now we are all sinners, and have deserved death according to the Law of Nature; and woe and wrath an hundred times over, and if through our impenitency and unbelief, we will not accept of God's remedy, we are justly left to the old Covenant, under which we were born, and so undergo Judgment without mercy. 3dly. There is his justice of bounty, and free beneficence, as judging according to his Gospel Law, which accepteth of sincere obedience, and so God is just, when he rewardeth a man capable of reward, upon terms of Grace. So 'tis said, Heb. 6.10. God is not unrighteous to forget your work of Faith, and labor of love which ye have shown to his name. His promises take notice of works, and the fruits of Faith and Love, as one part of our Qualification, which make us capable of the blessings promised.

3. His veracity and faithfulness. God hath promised Life and Glory to the penitent, and obedient, and the faithful: And God will make good his promises, and reward all the labors and patience, and faithfulness of his Servants, according to his promises to them. To whom hath he promised Salvation? To the obedient, to the patient, to the pure in heart, to the diligent and studious, everywhere in the Word of God, John 12.26. There shall my Servant be, Jam. 1.12. And Rom. 2.6, 7. He will render to everyone according to his deeds: To them, who by patient continuance in well-doing, seek for Glory, Honor, Immortality, Eternal Life. On the contrary he hath interminated and threatened, verses 8, 9. To them that are contentious, and obey not the truth, who wrangle and dispute away duty. See promises mixed with threatenings, to the carnal and the mortified, Rom. 8.13. If ye live after the flesh ye shall die, but if ye through the Spirit do Mortify the deeds of the Body, ye shall live. And Gal. 6.8. If ye sow to the flesh, of the flesh ye shall reap corruption, but if ye sow to the Spirit, ye shall reap Life Everlasting Now that God's truth may fully appear, men's works must be brought into the trial.

4. His free grace. The business of that day, is not only to glorify his Justice, but to glorify his free Love and Mercy, 1 Pet. 1.13. Hope unto the end, for the grace that is to be brought to you, at the Revelation of our Lord Jesus Christ. And this grace is no way infringed, but the rather exalted, when what we have done in the Body, whether it be good or evil, is brought into the Judgment.

1. The evil works of the faithful show that everyone is worthy of death for sinning, though we do not die and perish everlastingly for it as others do. God's best Saints have need to deprecate his strict Judgment, Psa. 143.2. Enter not into Judgment with thy Servant ; he doth not say with thine enemy, but thy Servant. They that can continue with most patience in well doing, have nothing to look for at last but mercy, Jude 21, 'It is their best plea, Revel. 2.10. Be thou faithful unto death, and I will give thee a Crown of Life. When we have done and suffered never so much for God, we must at length take Eternal Life, as a gift out of the hands of our Redeemer, but for the grace of the new Covenant, we might have perished as others do. In some measure we see grace here, but never so fully and perfectly as then. Partly because now, we have not so full a view of our unworthiness, as when our actions are scanned, and all brought to light. And partly because there is not so full and large Manifestation of God's favor now, as there is in our full and final reward. 'It is grace now, that he is pleased to pass by our offenses, and to take us into his family, and give us some taste of his Love, and a right to the Heavenly Kingdom, but then 'tis another manner of grace and favor, then our pardon shall be pronounced by our Judges own mouth, and he shall not only take us into his family, but into his immediate presence and Heavenly Palace, not only give us right, but possession, Come ye Blessed of my Father, Inherit the Kingdom prepared for you. And shall have not only some remote service and Ministration, but be everlastingly employed in loving and delighting in, and praising of God; this is grace indeed. The grace of God, or his free favor to sinners, is never seen in all its glory or graciousness till then.

2. The good which the faithful do, is very imperfect, and mixed with many weaknesses and infirmities; it may endure the touchstone, but it cannot endure the balance, as we shall find then, when our Righteous Judge shall compare our best actions with his Holy Law. After we repented and believed, and returned to the obedience of God, the Lord knoweth our Righteousness is as filthy rags, and our best robes need to be washed in the Blood of the Lamb. Sin is our nakedness, and graces are our garments.

3. Though it were never so perfect, yet it merits nothing by its own intrinsic worth at God's hands, when we have done all, we are but unprofitable Servants, Luke 17.10. And paying a due debt deserveth no reward; 'tis a grace bestowed upon us, that we can do anything for God, 2 Cor. 8.1. And services, and sufferings, bear no equality with the reward, Rom. 8.18. And all is done by those that did once deserve Eternal Death, Rom. 6.17, 18. And were redeemed and recovered out of that misery, by an infinite grace, 1