The Head of the Church

Die Mercurij, 27. Januarij. 1646.

ORdered by the Lord's in Parliament Assembled, That Mr Seaman is hereby thanked for his great pains taken in his Sermon, Preached before the Lord's of Parliament, this day in the Abbey Church Westminster, It being the day of the Public Fast; And he is hereby desired to print and publish his said Sermon, and that none do presume to print the said Sermon or any part thereof, without authority under his own hand.

A SERMON PREACHED Before the Right Honorable the House of Peers, on a Public Fast Day, January 27. 1646.

T He end whereunto that solemn day of fasting once a year under the Law, was appointed unto the Jews is said to be for atonement, to afflict their souls, and to offer an offering made by fire unto the Lord. The henefit of the day was atonement. It's worth the while to spend a whole day entirely, to attain such a blessing. This is given as a reason why they might do do nothing else on that day; Ye shall do no work in that same day, for it is a day of atonement, to make an atonement for you before the Lord your God. The duties of the day are 1. soul-afflicting, and 2. offering sacrifice. No soul-affliction will procure us peace and pardon without a sacrifice, for without shedding of blood there is no remission of sin . Neither may we trust so much to the sacrifice, as to neglect the humbling of ourselves. But this is our comfort under the Gospel, our atonement is already wrought out by him who is the propitiation for sin, and our Advocate with God, the High priest of our profession . And the sacrifices of God are a broken spirit; a broken and a contrite heart, O Lord thou wilt not despise . Yet we have still need to afflict our souls, to humble ourselves, and not to rest in the formality of hanging down our head like a bulrush for a day, but to be always repenting, yea to bring forth fruits meet for repentance , for now God would have all men everywhere to repent, &c. 1. Now, even in the times of the Gospel, and 2. now, for he hath winked or overlooked long enough. 3. Now presently, while it is called today, we may no longer harden our hearts. . This is the duty here pressed by St. Paul; the ground which he builds upon is of force till the end of the world. If we must repent because of the day of judgment, all men in all ages successively, must be repenting till then.

Now to further the power and practice of this duty, look not on the poor instrument that is speaking to you; but imagine yourselves to be the men of Athens, and that you heard some son of thunder, Paul himself, who made Felix tremble when he heard of Judgment to come . Lend your ear a while to a brief repetition of that Sermon of his which is recorded in this chapter, and very considerable in all that belongs to it.

The Preacher was none of the Philosophers, but an Apostle, and more then an Apostle, one chosen by Christ, not on Earth, in his humiliation, but from Heaven, after he had sat down on the right hand of Majesty on high. If neither the inferior Ministers of the Gospel, nor those twelve, Who must sit upon twelve thrones judging the twelve tribes of Israel, were worthy to be heard, yet next to Christ himself, such a one is worthy of all acceptation.

The place where he preached in general was Athens, famous for learning and policy; the greatest honor that ever it attained was this that Paul for some time was professor of Divinity in that University.

But more particularly, either there where that grave Senate of Areopagites met, which is so renowned in human stories, and Seneca calls religiosissimum judicium, or in the street where their Court-house stood.

Some think the Judges were not present, and it is the more probable because the Apostle was so fairly dismissed, ver. 33. Yet why did the multitude bring him of purpose to that place, ver. 19. but because he seemed to be a setter forth of strange God's, ver. 18. and consequently deserved a like condemnation with Socrates, who had been put to death among them for a like crime.

This is certain Dionysius the Areopagite was one of his converts, and therefore he at least, (and probably some others of his rank) were his hearers, ver. 34.

The number of those who became believers by this Sermon was but small. Howbeit certain men clave unto him and believed; 〈 in non-Latin alphabet 〉 some eminent persons, one man and one woman for instance 〈 in non-Latin alphabet 〉 and some others of an inferior rank. The preaching of the Gospel is not alike successful in all places. The Doctrine and Preacher may be the same, but the soil differs whereinto the seed is cast, and God blesses his own Ordinance as he pleases. The Bereans were more noble then those in Thessalonica. (ver. 11.) more noble and therefore the more ingenuous; or rather, therefore the more noble because they received the word with all readiness of mind; Not many noble are called .

Among the Apostles hearers, some mocked, others said we will hear thee again of this matter. (ver. 32.) I am persuaded better things of you. And though this roll should be torn in pieces as the Prophets was, and not be written over again, and my rude draught of the day of judgment be blotted out; yet as John Hus dreamed concerning the Images painted in the Church of Bethlehem at Prauge, others shall arise and make a more lively portraicture of the same thing; or this will be instead of consolation, that among them who spent their time in nothing else but either to tell or hear some new thing, (ver. 21.) Paul himself converted but a few.

For the substance of his Sermon you shall find therein

First, a sin reproved. The Athenians indicted before their Areopagites or Magistrates and people before their own faces, for Superstition and Idolatry. See the holy boldness of this man of God; and what an heroic virtue is sometimes to be found in the Ministers of the Gospel. If at any time you find some sparklings of this Diviner Spirit in those who preach before you, when they tell the Nobles of their sins as Nobles or Lord's of Parliament, before the people: let it be so far from being distasteful to you as it may appear it is the more welcome, because so like the spirit of Elias, John the Baptist, or Paul, transcendents among Preachers.

Secondly, Instruction tendered. Whom therefore ye ignorantly worship, him declare I unto you. (ver. 23.) Ministers should be as ready to show the truth in Doctrine, Worship, Discipline and Government, as to reprove of error. One reason why the child of reformation hath stuck long in the place of breaking forth, is, because when many among us were convinced of the evil one way, they were not sufficiently informed of the good of another.

Thirdly here's a duty propounded, and a motive urged.

The duty, to repent.

The motive, because of the day of Judgment; These fall into the words of my Text. Yet before I enter on them, hear something of St Paul's method, and manner of Preaching.

He begins like Demosthenes or Aeschines, with his 〈 in non-Latin alphabet 〉 Men of Athens, a title accepted of and affected among the Athenians. Ministers must have leave to make out all their advantages. 'Twas no fault to say at another time, I am a Pharisee the Son of a Pharisee, and elsewhere. Ye men of Israel. Men and Brethren children of the stock of Abraham .

And being before them, who would have all done without a proem; he falls presently to his charge. I perceive that in all things ye are too superstitions. See how he aggravates their sin, Superstitious, too superstitious, too superstitious in all things. He speaks not of other men's sins, but of theirs. Hearers must be content to have their particular sins charged home upon them. Nor of their moral failings, but of their false worship; Sins in matter of Religion are of all other most worthy of reproof, because more immediately committed against God, and most dishonorable unto him. The argument which he uses to prove their guiltiness, is taken from their own practice. I found an Altar with this inscription, To the unknown God.

Whether this was all the inscription, or but a part of it, is not much material; there was so much at least, enough for his purpose, to make use of against them. Why will they worship they know not what? fear, or fancy compels or invites vain man to a pretended Religion. Superstition is so lightly grounded, that they who use it may be confuted either ex ore or exopere, from their own mouth, or from their own works. Where was all this while the learning and wisdom of the Philosophers, that none of them had one word to reply? How forcible are right words? Error may obtain long, but truth prevails at last.

Though the Apostle was full of zeal, yet he is not transported, or without compassion. He qualifies the sharpness of his reproof with many mitigations: As it were too superstitious, 〈 in non-Latin alphabet 〉 I know not how the 〈 in non-Latin alphabet 〉 comes to be neglected in our translation. As I beheld your devotions, 〈 in non-Latin alphabet 〉 your God's, or your worship; that which you intend by way of honor unto him or them whom you adore. Wh ••• ye ignorantly worship: ye worship, though ignorantly. And the times of this ignorance God winked at, or overlooked as not regarding, nor laying it to heart. Note here these 2. things.

1. Repentance is necessary even for sins of ignorance. How much more for known sins?

2. The worst of sinners must not be made desperate. Sometimes sins must be heightened, that the proud and hard-hearted may be the more humble, and sometimes they must rather be lessened, that there may be some encouragement. The promise is to you and to your children: thus Peter invites those to repent who were first pricked in their hearts. At another time he says, Ye denied the holy one, and the just, and desired a murderer to be granted unto you; And killed the Lord of Life. Yet afterward he saith to the same persons, who were not pricked as the former, And now Brethren I wot that through ignorance ye did it, as also did your Rulers

Paul says the like of the Princes of the World; Had they known it, they would not have crucified the Lord of glory. How comfortably Samuel speaks unto the people of Israel when they seemed a little sensible of their great sin in asking a King, may be read at large. A hard flint is soonest broken upon a soft pillow; Some things may sooner be dissolved by art, then broken by force. But what shall become of them whom neither Law nor Gospel, threatenings nor promises, judgments nor mercies prevail upon? All is one whether you handle them with the rough hands of Esau, or the smooth ones of Jacob. However we Ministers must be made all things to all men, that by all means we may save some. If God peradventure will give them repentance. Thus far of St. Paul's Sermon in general, which I have the rather insisted on, because as the Holy Ghost composed it, so it seemed good unto him not only to take notes as Paul preached it (pardon this phrase for once) but also to leave them upon record, and make them part of the Divine Canon.

For the words read in the beginning, we have therein these three things to be observed.

• 1. A Doctrine propounded.
• 2. A proof annexed.
• 3. One use specified.

The Doctrine. God hath appointed a day wherein he will judge the world, &c. The Proof in those words. Whereof he hath given assurance unto all men in that he hath raised him from the dead. The Use. Now he commandeth all men everywhere to repent.

In the general Doctrine (for it's very full and comprehensive) these particular points are twisted together in one.

• 1. There shall be a day of judgment.
• 2. This day is already appointed.
• 3. As the day, so the Judge.
• 4. The judge ordained is the man Christ Jesus.
• 5. The World is to be judged by this man.
• 6. This man shall judge the World according to the will of God, and in righteousness.

Of each of these, briefly with some general application in the close, so as may best agree with the scope of Paul in the whole, and with the work and business of the day.

As touching the 1. point. There shall be a day of judgment; to the clearing, and proving of it, I shall briefly show, 1. what's meant by a Day, and 2. what by judgment, 3. what kind of day it shall be, then 4. what considerations may principally strengthen our Faith concerning this Article.

1. Concerning a day, there are three opinions. Some understand a day precisely, not to be exceeded. Others, conceive that by the day is meant a thousand years. One day is with the Lord as a thousand years, and a thousand years as one day . A third sort take day for time indefinitely; this is safest, because to put day for time is ordinary in Scripture. There must be a day wherein that great work shall begin, and for the continuance of it, that is to be measured by the nature of the thing, and the Counsel of God. That some are said to sit on thrones, and have judgment given unto them, (i. e. power of Judging) and to live and reign with Christ a thousand years, will no more prove that the last judgment shall be continued so long, then the naming of eternal judgment proves that it shall continue forever. When those thousand years are expired Satan shall be loosed out of prison. verse. 7. The Nations deceived by him shall compass the Campe of the Saints about and the beloved City; and fire shall come down from God out of Heaven and devour them. verse. 9. But how agrees this with that of Paul, the last enemy that shall be destroyed is Death? For wherein is death destroyed but in the resurrection of the just?

2. As concerning the end, and work of the day, that's judgment. Thence is the name so frequent in the New Testament, the day of judgment. Some of the Schoolmen do thus distinguish. There is a judgment of discussion, and of retribution ; That all things shall be rewarded whether good or evil, is granted and some things discus'd, but whether all, is disputed. The word 〈 in non-Latin alphabet 〉 to judge, as 'tis used in Scripture is very comprehensive, and signifies either singly to inquire or examine a cause, Luk. 12. 14. to give sentence or determine, 1 Cor. 5. 3. to absolve, Gen. 30. 6. to punish and censure evil doers, 2 Pet. 2. 9. to condemn, Math. 7. 1. to deliver the afflicted and oppressed, Heb. 10. 30. Psal. 26. 1. Luk. 7. 51. to reward the righteous or wicked according to their works, Eccles. 3. 17. to reign as a King, 1 Sam. 8. 5.

Or else it includes these and all other actions of like nature in one, and so I understand it in the Text. There shall at that day an account be given, Mat. 12. 36. Some are set forth as ready to justify themselves, and others to condemn themselves . But the manner of judging will better appear under the third head for explication.

3. What kind of day shall this be, for the properties of it, to cite all texts out of the Old Testament which the Fathers apply this way, and to insist on them▪ or to speak of the signs foregoing, or solemnities belonging to the day it self, as they are more plainly revealed in the New, is too great a task for the present; only in general, the day it self, in the whole work of it, shall be a day of the revelation of the righteous judgment of God, which implies not only what, but why he shall judge, in way of mercy or otherwise.

In relation to the godly and penitent, it shall be a day of refreshing. Repent ye therefore and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. And he shall send Jesus Christ which before was preached unto you And a day of rest to his afflicted and oppressed ones. To you who are troubled rest with us, when the Lord Jesus shall be revealed from Heaven with his mighty Angels .

As also a day of redemption.

Then look up, and lift up your heads, for your redemption draweth nigh .

But with reference to the wicked impenitent, it shall be darkness and not light. A day of wrath. When the Kings of the Earth and the great men, and the rich ones, and the Captains, and the mighty, and every bond-man, would hide themselves in the dens, and in the rocks of the Mountains; And shall say 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?

Now for the fourth thing propounded, Some considerations to strengthen our saith, that there shall be such a day; take these few instead of many which might be produced.

1. A natural conscience is terrified with the heareing of it, Felix trembled when Paul preached of it . And of the Athenians it's said that when they heard of the resurrection of the dead, some mocked, but there was no mocking at the judgment; the Heathens generally had some glimmerins of light about it, though that light was clouded with much darkness and obscured by their fables: what makes all men so afraid of death, and so solicitous about the sins of their life past, when they do most strongly apprehend, that they that are to leave this world, if it be not from an inward conviction, that it is appointed unto men once to die, and after this the judgment ?

2. There is great need of such a day, and that in many respects. 1. No human judgment or judicatory is infallible and perfect; we have here but a dark apprehension either of God or of his works. And there are many errors, unrighteousnesses and oppressions, even among Magistrates: But it cannot be thought that error and wickedness should take place unto eternity. 2. Good men for the most part suffer evil, and this hath not only puzzeld many learned Heathens in their disputations about Divine Providence, as Seneca and Plotinus, &c. but the best of God's children have been much offended hereat, as David, and Jeremy . The best answer to all objections raised from this ground, is by asserting a future judgment. 3. There be many mysteries and Labyrinths of providence. The judgments of God are unsearchable, and his ways past finding out; and while they are so, we may well admire and adore, but we cannot give God that distinct and rational service which he deserves, and we might render, if we had more understanding of his works. The end of God's works is for the manifestation of his glory, and that he may receive glory, neither of which can be perfectly attained on his part, or ours, without a day of judgment.

But thirdly, which is the strongest of all. There are plain Prophesies of the day of judgment in Scripture, and that in two kinds. 1. By way of threatening against the wicked. And 2. by way of promise, for the present comfort and future benefit of the godly. The way of threatening is most frequent, I need not therefore to instance in the particular places: The way of promise is very express, The Lord is not slack concerning his promise, says Peter while he is speaking of the second coming of Christ; and answering their objections who say, where is the promise of his coming? And if God be either, as he certainly is both, Just and Good, Faithful every way, there must needs be a day of judgment; If his merce were so great that he should repent of the evil intended, (though that be but to dream with Origen) yet even that greatness of his mercy would make the judgment so much the more necessary for the good of his Elect.

The use of this truth is either, 1. for all in general, or 2. more especially for such as are in authority.

There shall be a day of judgment. Therefore

1. Let it ever be in our eye, ear, and heart, and let's be frequently meditating of it, and of all that belongs to it, but above all of the account which we must then give, and that condition and state of Eternity which will follow thereupon; some never dreamt of a Parliament, but they have seen it and felt the weight of it; and if we should be so foolish as not to think of this day, the coming of it will be never a whit the farther off, because we put it far from us, but the more dreadful; The Scripture speaks so much of it as serves to call in all our senses. For the eye. Behold the Lord cometh with ten thousands of his Saints, to execute judgment upon all, and to convince all that are ungodly among them. The Lord Jesus shall be revealed from Heaven with his mighty Angels: In flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ . Behold he cometh with clouds, and every eye shall see him, and they also which pierced him, and all kindreds of the Earth shall wail before him. For the ear. The Lord himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the trump of God.

But that which should most of all affect our hearts, is that God shall judge the secrets or hidden things of men. Our swarms of evil thoughts, and lusts, our simulations and dissimulations (as one distinguishes ) and all wicked desires, devices and purposes shall then be disclosed, and whereas carnal policy, hypocrisy, and deceit stands us here instead sometimes among men, they shall make most against us before God. To think on these things and such like, may prevent many sins, speed and quicken our repentance, and make us careful to have a conscience void of offense towards God and man .

2 Seeing there shall be such a day, let oppressors, persecutors, Tyrants, and all that are any way injurious tremble, but let the oppressed and afflicted be of good cheer; verily there is a reward for the righteous, and doubtless there is a God that judgeth the Earth . The Nimrods, Pharaohs, Herod's, Pilate's and such like, of the Earth, shall not stand in judgment as the Psalmists phrase is . And where shall the sinner and ungodly appear, when the righteous are scarcely saved? But the poor and meek of the earth shall there be pleaded for, and avenged .

Therefore thirdly. Let us all live as becomes those who profess this faith. Then shall I not be ashamed, when I have respect unto all thy Commandments. There is no way to live free from inward rebuke here, or from open confusion before God, men, and Angels hereafter, but to live up in the power of godliness, unto that perfect rule which is set before us in the word. If the argument be good as it is, from the dissolution of the world, to a most holy life, it is the stronger if we join with it the day of judgment. Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness, Looking for and hastening unto the coming of the day of God? Labor we therefore both for truth in the inward parts; and to cleanse ourselves from all filthiness of the flesh, and spirit, perfecting holiness in the fear of God.

2. For such as are in authority, God's on earth, judges among men. First, Let them be upright, and humble, because they resemble him, are subordinate unto him, and must be countable.

There be higher then they. And they must one day hear that command, and obey it, Give an account of thy Steward-ship. Let them therefore judge, as those who must be judged.

2. Let them beware of all corruptions in judgment, to respect persons, take bribes, directly or indirectly, neglect the cry of the widows and Fatherless, with hold good from the owners thereof, protract causes, (and so to make the remedy worse then the disease,) to be partial, to prefer private interest before public, are all abominations in the sight of God. For such like the Land mourns, the foundations of it shake, some courts of judicature are thrown down, others are threatened. It's a common out-cry, that these sins are to be found else-where then at the council Table, in the Star-chamber, or High-Commission, and Ecclesiastical Courts. Hath not the wrath of God been sufficiently revealed from heaven, against the ungodliness and unrighteousness of men in this kind? what means then the lowing of the Oxen, and bleating of the sheep in ours ears, that persons are changed in the exercise of authority, but not the crimes? The Supreame Court should set all to right in the inferior; but if the fountain be tainted, what wholsomnesse can be looked for in the streams?

3. Suppose there was nothing wanting in way of justice, yet because there shall be a day of judgment, let those that judge on earth be as merciful as they may be. h. e. as will stand with wisdom, justice, and the public safety.

Themselves may need mercy; unless mercy save them, they shall perish. For those who are insensible, or incorrigible or inveterate and implacable in malignity, the Lord humble them that they may find mercy in that day, I plead not for them: but such as in the simplicity of their hearts are turned a side and invol'd in the late fatal calamity, as the Orator calls the civil war between Caesar and Pompey, should be pitied. Those words of the Apostle may not unfitly be made use of here. And of some have compassion, making a difference. But be sure you neglect not them, who have undone themselves, to save you; my heart bleeds and breaks to think that the wisdom and power of a state should be so vain a thing as not to find out, and effect some thorough remedy to relieve them, who beg as for mercy with sad hearts and pale countenances, the price of their husbands and friends blood which is more then owing to them upon the strongest obligations. To quiet them, and awaken those who are concerned in their cries, I have no more at present, but there shall be a day of judgment.

Now the second point, That this day is already resolved on, comes in very fitly to drive on all that hath been said upon the first. It is appointed. God hath appointed it. Though it be one of the four last things, yet it was first conceived in the womb of God's eternal decrees, and a statute in heaven, before the foundations of the earth were laid. It is appointed for all men once to die, but after this the judgment ; 'tis not indifferent whether we will understand the judgment in this place of the Hebrews, of every man's particular, or of the general judgment, and much less of the former rather then of the latter, or of this latter peremptorily: for if after death there be a particular judgment upon every man, we can hardly be kept of from imagining an interstitium or some space between death, and the judgment after death, and consequently we might suppose a purgatory in the interim. I take judgment there for the general judgment. That's appointed. Knowne unto God are all his works—

Two questions fall in here to be briefly considered toward the clearing of the point in hand.

1. Why Christians in the Primitive times prayed pro mora finis, for keeping off the end of the world, not for the hastening of it?

Answ. Either from the apprehension of the evil and danger of the latter days, by means of Antichrist, or rather out of a principle of patience in themselves, and a merciful disposition towards the Enemies of the Gospel, their persecutors, because this account is given by Peter why the second coming of Christ is deferred. The Lord is not slack concerning his promise (as some men count slackness) but is long suffering to us ward, not willing that any should perish, but that all should come to repentance.

2. May we not rather pray for the hastening of this day seeing there is so much need of it? For there is no effectual remedy of corruptions in government and the miseries which flow from them, but that; especially seeing that when Christ says with such asseveration. Surely I come quickly. John seems to answer in the name of the Church, Amen. Even so come Lord Jesus?

Answ. We do or should pray daily, Thy Kingdom come. And we may pray for the accomplishing of all prophesies, but more especially for promises; but we may not pray for the end but with reference to all known means ordained thereunto; and as it's vain to imagine that times determined in God's decree, can be changed: so is it also presumptuous to desire it. It must suffice us that Christ comes quickly; not in our imaginary due season, but in the Fathers. To this we must add our Amen, Even so, as fully persuading our selves, that his coming shall be, even the self day (m) as Moses speaks of God's faithfulness in his promise to bring Israel out of Egypt. But yet the Lambes wise hath not made her self ready, neither is she prepared as a bride adorned for her Husband; and though the promise is exceeding comfortable which is oft repeated behold I come quickly, and the performance of it is most certain on God's part, and desirable on ours, yet our best means to hasten it is to further our own and the Churches reformation.

For the use of this.

1. Let us satisfy ourselves that the day is appointed though unknown to us. As our Savior says in one place generally. It is not for you to know the times or seasons, which the Father hath put in his own power. So he speaks else where more particularly of this time. But of that day and hour knoweth no man, no not the Angels of heaven, but my Father only. There's nothing whereby the credit of Divinity suffers more then by groundless, and yet confident assertions concerning the year and day of Christ's coming. To give in all instances of mistake from Luctantius down-ward unto this day (as is already done by some in great measure) would not keep of others from presuming still. If in anything, in this much more, we should be wise unto sobriety. True believers are not in darkness, that that day should overtake them as a thief. Lets be more careful to be believers, then to know secrets.

2. Seeing the day is set, we must arm ourselves to be content in the mean while. Be patient therefore brethren unto the coming of the Lord. If God should make us wait as long for Christ's second coming, as the Patriarchs did for the first, no reason could be brought against it, and were the world to last more thousands since, then there were hundreds before, this might be said for it, they had but a bare promise for both, but we have the History of his first coming, to help us in waiting for the promise of his second. Can we desire that one of the elect should not be borne, or live uncalled? Let's therefore be content with that course of providence which falls out in our time and for our afflictions, death shall come between us and judgment to free us of them in the mean while.

3 If the day be set, then our reward is certain not of worth, but through grace. * Here we may take in Saint Paul's conclusion from a like ground. Therefore my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as you know that your labor is not in vain in the Lord. 1 Cor. 15. 58.

Next unto the certainty of the day, the certainty of the Judge is to be considered. By that man whom he hath ordained or defined.

The honor of this work is too much for any to assume, and the burden of it too great for any to bear. It's said of the book of secrets in God's right hand, No man in heaven nor in earth, neither under the earth, was able to open the book, neither to look thereon. And John wept, because no man was found worthy to open and read the book, neither to look thereon. If it be so great a matter to be of God's council, who is it that shall be trusted with all his power? whoever is judge, must be able for so great a work, or else God and man would suffer extremely by it; but note this that ability without authority, or a call to exercise it, will not suffice, no not in Christ himself; While he was on earth he was exceeding careful in this respect; when the people would have made him King by force, he withdrew himself: They had no authority to confer such a dignity or power upon him. When one desired him to decide a controversy about the right or wrong of an inheritance, He said unto him, Man, who made me a judge or a divider over you? He knew how he came by power in heaven, and that made him the more exact on Earth.

The use of this calls me to it, because it is of great importance, and therefore I hasten from matter of proof.

1. If none be Judge but he who is appointed, they who think the question de Iure divino in any matter of Religion to be a needless one, may be better informed. All authority which may truly be called divine, that is to be exercised under God and in his name to a spiritual end, can have no other original then himself, and must be founded in his appointment or determination. That which we expect a divine efficacy in and by, must be of divine efficiency, or else the effect and cause are not proportioned. A divine warrant is therefore necessary in everyone that judges in divine things.

2. Doth not the supreme Judge intrude himself? what then will become of his inferiors, who thrust themselves into those things whereunto they have no call? As 1. the Pope, whose office strictly considered in the substance of it is a tyranny. And 2. Bishops, as a superior order to Presbyters is little less. To clear this, hear how some distinguish of Tyrants. There is Tyrannus titulo a Tyrant in title, and tyrannus exercitio, a Tyrant in exercise. Of Tyrants by title there be two sorts; some whose function is good, but they have no right to it (or the power which they assume is lawful in it self, but not for them) others whose office or power as they assume it, and in the substance of the thing it self is unlawful. The Popes power is a Tyranny in the highest kind because that authority which he challenges is not lawful neither in him, as Bishop of Rome, nor in any Bishop of the world. The power which Prelates assumed in ordination and jurisdiction in the substance of it was a lawful power, but unlawful and Tyrannous in them as they appropriated it unto themselves, excluding those to whom of right it did belong. In the exercise of power, they whose authority in it self is most unquestionable, and whose title is confessed, may yet become Tyrannous, by abuse of power. And therefore care should be had every way by all those who take upon them anything in affairs of religion. This also (3.) concerns all Christian people and that singly, or combined; for single Christians, they should not take upon them the work of officers, that's absolutely inconsistable with order, polity, an organical body, and with the nature of the Church, which is built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone, And because all the congregation is holy, everyone of them upon that ground or under that pretence for the congregation to oppose those who are over them in the Lord, in those things wherein they are over them, is directly to fall into the sin of Korah, Dathan and Abiram, and that whereof Saint Jude gives special warning in his Epistle. It's of great use for everyone that does anything either in government or worship, to have an answer ready unto that question, when Christ shall propound it at the last who hath required this at your hands?

3. This one word more. The Judge is of God's own ordaining, therefore there can be no appeal from him; no not unto the Father, The Father judgeth no man, but hath committed all Judgment unto the Son. If he say come ye blessed, or go ye cursed, we must abide by it unto all eternity. How comfortable is this to all that believe in him and obey him? but oh the terror of it unto all those that will not have this man to reign over them. The Jews cried out not this man but Barabbas. They denied the holy one and the Just, and desired a murderer to be given unto them: But God hath made him Lord and Christ. They who will not come unto him to have life; shall be brought before him to receive eternal death. But of this more fully and expressly in the next point.

The man Christ Jesus is the person ordained to be Judge, God is not here excluded, for God shall judge by him as in the Text. And in other places the Judgment is more directly referred unto God. Henceforth (saith Paul) is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me at that day The man Christ Jesus is said to be the Judge, because he is to discharge this office also in forma servi as a righteous servant, appointed by his Father hereunto.

Two things are here to be insisted on, before the use.

• 1. That He is ordained Judge.
• 2. Why He is ordained Judge.

1. If we consider Him in his humiliation it may seem strang that one born in a stable, laid in a manger, reputed a poor Carpenters Son, that had not whereon to lay his head, who was counted a friend of Publicans and Sinners, a Samaritan, that cast out devils by Beelzebub the Prince of the Devils, whom one of his own Disciples betrayed, the rest forsook, whose own whole Nation as one man accused as a blasphemer and traitor, who was crucified among thieves, and forsaken of God; should receive such glory, and have such a power and trust committed into his hands; who can believe this report? But take of the veil a while, or look through it, and you shall find he was in the form of God, and thought it no robbery to be equal with God. Nay more: In the beginning was the word, and the word was with God, and the word was God The same, or even he, was in the beginning with God. All things were made by him, and without him was nothing made that was made; Consider of him likewise in his estate of exaltation.

He is King of Kings and Lord of Lord's. The blessed and only potentate. God hath given him a name above every name, yea, all power both in heaven and earth. Every knee shall bow to him, and every tongue confess unto him. who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers being made subject unto him.

But what ever he is, or the world thinks of him, he is the man; for we must all appear before the judgment Seat of Christ. Peter tells Cornelius and his company of him, He commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. Between his resurrection and ascension he conversed with his Disciples 40. days, speaking of the things pertaining to the Kingdom of God, It seems by the former testimony, this was one principal thing, which he then gave in charge to be taught concerning himself.

2. But why is he Judge? To answer in few words. 1. As he was born King of the Jews, so was he also as the natural, proper, and only begotten Son of God, borne herre to God, and therefore fittest to be taken into the fellowship of Empire. with his Father. And 2. because God hath also a Kingdom ex consilio, like a purchase over and above the natural inheritance, therefore he was appointed heir of all things. 3. He is in all respects most desirable, and least liable to exception; every way qualified for such a work as Isa. declares at large. 4. And seeing God purposes to deal with men after the manner of man, he condiscends to let them have one that is flesh of their flesh, and bone of their bone, to be final judge between him and them, that he may be the more justified, and they without all excuse. 5. Besides that Christ hath gone so low in abasing himself for his Fathers glory, that he only is worthy to be thus far exalted. 6. What the Jews will think of this at last, that he whom they scorn to own for a Messiah, shall be the Judge of all the earth, I know not; but being as he is of the seed of Abraham and David according to the flesh, it will make the more for the justice of their condemnation. 7. And therefore he is the fitter to be made Judge, that we may the rather believe on him and obey him, and in all respects apply ourselves to him as is meet while he offers himself to be our Savior, and says, having his Arms of mercy outstretched in the mean while as on the cross, Come unto me all ye that labor and are heavy laden, and I will give you rest.

For the use of this. 1. Let us observe all those special Items which are given us in Scripture about Him. As 1 to beware of him. Behold (saith God) I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not, for he will not pardon your transgressions: for my name is in him. This is no other then the Angel of the Covenant. Both places are commonly understood of Christ. 2. To kiss him. h. e. to love, reverence and obey him, or according to the Ancient Latin translation, which was used in Cyprian's time, to learn discipline. Kiss the Son least he be angry; and ye perish from (or in) the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him. 3. To hear him. At his transfiguration in the Mount, a voice was heard from heaven, saying, This is my beloved Son, in whom I am well pleased; Hear him. 4. Not to be ashamed of him before men, or offended at him. They are his own words. Blessed is he that shall not be offended in me. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. 5. The last and principal one is to believe in him; for this is the work of God, (h. e. the principal duty which God requires all men to endeavor towards Christ;) that ye believe on him whom he hath sent. If we desire to find him a friend when he comes to be our Judge, let it be our care to approve ourselves in everyone of these specialties while we live here, and the rather because we are so particularly and distinctly warned of them in his word.

And secondly, let's have due respect to his Ambassadors, Members, little ones, Ordinances, Commandments, and whatsoever person or thing hath any relation to him. For his Ambassadors, you know what he said to some of them for their encouragement, He that receiveth you, receiveth me, and he that receiveth me, receiveth him that sent me. These are times wherein God is purifying the Sons Levi; and many among us must take that in Malachi unto ourselves. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the Law. But what though some have proved unsavory Salt, will you therefore condemn all? This is an hour of trial and day of temptation upon the Land. God exceedingly humbles the Ministry, many therefore condemn the calling and function it self, as if Ministers were a needless generation of men, born only to live upon the sweat of other men's brows; and while care is taken to remove such as are scandalous, others are left to the mercy of the people, little less then starved out of one place into another. But while the punishment of Priests and Levites under the Law, lights upon Ministers of the Gospel, let such as envy either their gifts and parts, or their livelihood and subsistence, or unjustly molest, or reproach them, take heed least the curse of Levis Enemies light also in these times of the Gospel on the heads of those who malign Ministers. Smite through the loins of them that rise against him, and of them that hate him that they rise not again. This Moses speaks either by way of Prayer, or Prophecy; take it in the mildest sense, it is a fearful curse, where ever it lights. Secondly, for his members (and here also I hope some of his Ministers must be computed) he that toucheth them, toucheth the Apple of his eye. Yea to everyone of them belongs that in the Psalm, Touch not mine anointed and do my Prophets no harm; and that of Christ from heaven in a vision, Saul Saul, why persecutest thou me? Thirdly, Of the little ones he saith; whosoever shall offend one of these little ones which believe in me, it were better for him that a Mil-stone were hanged about his neck, and that he were drowned in the depth of the Sea . I confess there needs a great deal of wisdom to apply these things, because among the many pretenders to be of near relation unto Christ, certain it is, that there are many whom he himself will not own. We have one Character given by him, to help us the better in discerning of them. They are workers of iniquity. I never knew you, depart from me, ye that work iniquity . On the other side even among the sheep of Christ, Jacob's portion, there be many spotted, and ring-straked; Some that are weak, sick, broken, that either wander of themselves, or are driven away, and lost in appearance; we must labor for the like affection and behavior towards all these that Christ himself hath. Fourthly, for his ordinances. There are but few which can peculiarly be called his, for newness of institution, in the N. T. we should therefore be the more careful in observing of them. To think there is no Government of his appointing (without which no well ordered society can subsist) cannot enter into my mind to conceive. If there be none; the greater care and burden lies upon the Magistrate; he hath the more to answer for, if divisions, errors & confusions multiply in the Church, through his neglect. As for the Lord's Supper, judge in yourselves, do you think it is the mind of Christ, that bread and wine should be provided in the Church, and set upon the Table as at a Tavern, that whosoever will, may come and take it for his money? If you would have any respect given to your Honors, or Ordinances, be careful of Christ's. I will say no more. Fifthly, for his Commandments, the chiefest of them is that we love one another, wherein we most fail. His example, who hath loved us and washed us in his own blood is sweet and strong, yet that suffices not. Pray we therefore earnestly, that by his grace, we may be able to say, God hath not given us the spirit of fear, but of love and of a sound mind. Sixthly, to add a word or two upon this occasion: There be others taken in of late, according to the example of the best reformed Churches, and by warrant of the word to share in Church government with the Ministers. These also we must obey, and submit unto, as being in the number of those who watch for our souls as they who must give an account. Seventhly, to conclude this use; Worthy is the Lamb that was slain to receive power and riches and wisdom, and strength, and honor, and glory, and blessing. And therefore we may not think much of anything given to him or his Church. In some cases, Gold and other treasure was taken for common use, after it had been dedicated, or consecrated unto God. And the State may take from the Church, as the Church it self uses to alienate for the good of it: yet care should be taken, that Christ may not have any just occasion against us either in behalf of his Ministers, or other members in any kind. To bestow a box of ointment on him, was thought waste by Judas, but not by Christ himself.

A third use is this, seeing Christ shall be judge, let's love where he loves, & hate where he hates, so we shall be sure to please him, and that he'l befriend us. Let that be our meat and drink which was his, to do the will of him which sent him, and to finish his work.

To deny ungodlynesse, and worldly lusts, and to live soberly, righteously & godly in this present world; yea to deny ourselves, to take up our cross, and to walk as he hath walked, cannot but be most acceptable in his sight, because this is the true use of the grace of God toward us in the Gospel, and the duty of his Disciples. And seeing he loved the Church and gave himself for it, that he might present it to himself a glorious Church not having spot or wrinkle or any such thing, but that it should be holy and without blemish ; we may be sure that all sincere upright regular endeavors toward the reformation of it, are according to his heart. As for the things which Christ hates, there be some particulars which are accented with his abhorring as, 1. Hypocrisy, Woe unto you Scribes and Pharisees Hypocrites. 2. The deeds of the Nicolaitans; for thus he writes in his Epistle to the Angel of the Church of Ephesus. But this thou hast that thou hatest the deeds of the Nicolaitans which I also hate , 3. the doctrine of the Nicolaitans as well as their deeds, for so he writes to another, I have against thee (h. e. this great evil to lay unto thy charge) or some heavy judgment to inflict, because thou hast there, them that hold the doctrine of Balaam. So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate . So as evil doctrines are hateful to Christ, as well as evil deeds; we may as well plead for the toleration of the one, as of the other; yea to hold the doctrine, h. e. to be stiff in maintaining evil opinions, or to suffer such as do, (which thing I hate ) is abominable before Christ as well as to teach them. 4. Lukewarmenesse also is another particular, because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth . This is said to be the Church of England's sin in worship and government under Liturgy and Episcopacy; would to God it were not her sin even till this day; we are neither so cold as by public indulgence to tolerate all opinions, nor so hot as to suppress one Sect. Not so cold as not to admit of Presbyterial government upon trial, and in part; nor so hot as to receive it wholly in the power, and practice. 'Twere well if in these things we were more then almost persuaded to be Christians.

The Fourth use. Above all things let's take heed of crucifying Christ again, and of putting of him to an open shame, or of betraying him or his cause for by-respects, least as he said unto his Brethren, I am Joseph whom ye sold , so it be said unto us, I am Christ whom ye denied. The Jews will not believe him to be the true Messiah, and fear not his second coming: (though some prove a first and second coming of the Messiah by their own traditions) but his glorious appearing, is our blessed hope; yet while we desire he may be our Savior, let's so walk as becomes those who remember he must be our Judge. The fifth point follows.

The world is to be Iudged by this man. The world, this implies, 1. All persons, for we must all appear before the Judgment seat of Christ, that everyone may receive the things done in his body . And whereas it is written (Jsa. 45. 23. As I live saith the Lord, every knee shall bow to me, and every tongue shall confess to God.) The Apostle from thence concludes in this manner, So then everyone of us shall give an account of himself to God . Saints as well as sinners, for of such he there speaks. And yet more distinctly, Jews and Gentles. Behold he cometh with clouds, and every eye shall see him, they also which pierced him, and all kindreds of the Earth shall wail because of him , small and great , quick and dead . Our Savior speaks of Tyre, Sidon and Sodom, that it shall be easier for them at the day of Judgment then for Capernaum and Bethsaida , which implies, that all whoever lived, not only after his incarnation, but from the beginning of the world, shall be respectively countable unto Christ, one as well as another. And as all persons, so 2. all causes shall be judged by him. The distinction between civil and ecclesiastical judicatories shall then vanish, all things shall be indifferently heard at one Barre, and men shall give an account of their practice or conversation. He shall reward every man 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 Of their works. The dead were judged out of those things which were written in the books 〈 in non-Latin alphabet 〉 , , of their words: Every idle word that men shall speak, they shall give an account thereof in the day of judgment . of their councils. Judge nothing before the time, until the Lord come who both will bring to light the hidden thing of darkness, and will make manifest the councils of the hearts . and of their secrets. God will bring every work to judgment with every secret thing, whether it be good, or whether it be evil .

3. As all persons and causes, so likewise all creatures, the Angels not excepted. The creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the children of God ; And the Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day .

This in the use of it, serves, 1. To show us the vanity of the world and of all human jurisdiction; 'tis not final nor supreme. When a Parliament is sitting, all inferior courts tremble; and everyone is ambitious to get in to be a member of that Court, which is the highest. There shall be a time (as we are now assured) when Lord's and Commons must also give an account. How much better is it therefore to be a Christian, a Saint, then a member of either House? Do you not know that the Saints shall judge the world ? Let all that judge in this world, carry themselves so in all respects, as to be not only willing to be judged by Christ, but also in the number of his assessors at the last.

2. Hence is comfort to God's people, they are chastened in and by the world. But when we are judged, we are chastened of the Lord, that we might not be condemned with the world .

3. Let's all prepare for judgment in everything: Here the Church complains not only of men, but sometimes of God himself, My judgment is passed over of my God . Though there is no cause for this, yet Satan takes occasion to make corruption give such language; But surely when Christ judges all the world, he will remember his Church; yet let Saints beware that they do not so much please themselves with the thoughts of their reigning with him, as in the mean while to forget that even they also must be judged by him.

4. To conclude, seeing Christ shall judge the world, let the world take heed how she carry her self toward Christ and his Church. As Christ was content to stand at Pilate's bar, and Paul before Caesars judgment seat , so must all the members of the Church be subject in like manner; Christ himself thinks it enough to have supremacy in all causes hereafter, though in some respect he is supreme now. His Church the Spouse can be in no better condition on Earth then her Lord was. But he that is head of the Church, shall be judge of the world, and though this claim be justly rejected in the man of sin, yet it cannot be denied unto this man, whom God hath indeed ordained, as he by whom he will judge the world in righteousness. This brings me to the last point.

The man Christ Jesus shall judge the world, according to the will of God, and in righteousness. According to the will of God, for God shall judge by him; And shall not the judge of all the Earth do right ? And in righteousness, this must needs follow, because the will of God is the rule and root of righteousness. Righteous judgment, is that which God commandeth to be used between man and man, and that which all men expect from God. The want of this in men, and our not discerning of it in many of the ways and works of God, is that which makes a future-final judgment to be most necessary; and therefore this particular of all others belonging to that day must needs be most certain. The glory of God who ordains Christ, and the glory of Christ who undertakes that whereunto he is appointed, and the glory of the work it self which is the last and most solemn of all that comes within the compass of divine providence, depends altogether upon this condition, that all be done in righteousness.

But what doth this import that Christ shall judge the world in righteousness? I answer 1. Negatively.

1. There shall be no respect of persons, kindred, friendship, greatness shall take no place with him.

2. He shall not judge according to the sight of his eyes, or hearing of his ears , or according to appearance, but as the truth of every cause and case shall require. Some suppose that a Judge on earth is tied to go secundum allegata & probata, according to legal proof and evidence, though in his conscience he be persuaded otherwise, or else that he must deponere personam judicis, suspend his act as Judge, and take upon him the place of a witness before another. But Christ shall never be brought to this straight, by causing all evidence to be brought in, or by supplying of it with his righteous sentence.

3. He shall not only give sentence, but also cause the equity of it to appear, when he says come ye blessed— his reason follows, for I was an hungered and ye gave me meat, &c.

2. For the Affirmative part of the answer, he shall judge in righteousness, that is, 1. In general, according to the tenor of all prophesies which went before of him, wherein no particular belonging to the office of Christ is more frequently or emphatically expressed then this, that his judgment shall be righteous, and righteous in this sense, that poor afflicted ones shall have benefit by him, and the wicked and ungodly be condemned. And therefore his judging in righteousness shall be (to speak more particularly) Both 1. according to the tenor of all promises made to such as believe in him and obey him, and all testimonies which import anything that tends unto their happiness. The sum of all which is, that all tears being wiped from their faces , they shall have fullness of joy and pleasures at God right hand forever more . And 2. according to the threatenings denounced against the wicked, hypocrites, and unbelievers, all which speak nothing less then that as vessels of wrath fitted unto destruction, they shall be filled with wrath, and lie under it forever. 2. His judgment shall be righteous, both with reference unto God, that his council may stand, and decrees take place; and also in relation unto men, and therefore his decrees shall so take place, as the harmony of them with his revealed will shall be sounded forth, though in several tunes, as well by them who perish, as by those who are heirs of glory; every tongue shall confess to God .

This point requires a larger application then the proportion of a Sermon will allow, and another kind of use then is proper for a day of humiliation; for the present I shall only touch upon these few heads.

It serves 1. to assure us that there is an infallible Judge provided for the deciding of all controversies, and to put an end unto all strife. The Papists busy themselves, and puzzle others with disputes about this question, who is to be the supreme and infallible Judge of controversies in matters of Religion, whether the Pope, or general Councils? Our answer is, neither the one, nor the other, nor any at all since Christ and his Apostles, but he only at his second coming. They that will submit to no government but upon the supposition of infallibility in the persons judging, must be subject unto none at all, neither civil nor ecclesiastical, no nor to their own judgment of discretion. If any might presume of infallibility, the Church hath the fairest pretence, because she hath many promises, which the world hath not. The last resolve of things shall be most exact, but here we are all subject more or less, either to error or uncertainty. Happy is he that can say I know nothing by myself; but that which follows in St. Paul's words must needs be added, yet I am not hereby justified, he that judges me, is the Lord. If Moses Aaron and Samuel were amongst us, the best Magistrate Priest or Prophet that ever was, they could not satisfy in all things, either some unrighteousness might be found in them, or they though innocent might fall under suspicion, and therefore both they who are in place of judicature and all that are under authority, for the present have need of patience, wrongs and injuries may be the better borne here, because hereafter God will judge the world in righteousness.

2. Though on a fast day, the ministry of the word should tend to humbling, yet because that humbling is in relation to comfort, therefore I may not hide from you the consolation which this point affords for all God's children; the rather because the Psalmist calls for all possible rejoicing from all creatures upon this ground. Let the heavens rejoice, and let the Earth be glad: let the Sea roar and the fullness thereof; let the field be joyful, and all that is therein: then shall the trees of the wood rejoice before the Lord, for he cometh, for he cometh (twice repeated) to judge the Earth: he shall judge the world with righteousness, and the people with his truth. The contents of the Psalm refer all this to the general judgment; Some of the Ancients include both the first and second coming of Christ; and though that title which is prefixed by the Septuagint, (A psalm for David when his land was established unto him) gives some light to understand the occasion of it; yet that hinders not but that it may, and from the matter of the Psalm it self, it must be understood of Christ. When the Apostles speak of Christ's last coming, and the proper use of it unto believers, they set it forth as the most blessed time that can be imagined. And therefore we pray thy kingdom come, because the coming of it, in that part or manner of administration which is yet future, is for the comsummation of our bliss; And seeing we do pray for it, let's all reform; the righteousness of the judgment should teach us to live righteously, that our joy might be full both now, and then.

3. If Christ judge righteously, wicked men who are so hardened as not to repent, must needs perish; riches, learning, honor, power, nobility, a form of godliness will be of no use before a righteous judge, to make ungodly men escape. The more any abound either in outward blessings, or shows of piety, the greater shall be there condemnation. The righteous Lord loves righteousness ; and hates all workers of iniquity.

4. I shall add but one word more; Lord's and Commons, all that are Judges in the earth may learn from hence what God and men expect at their hands; to judge as Christ judges, in righteousness. That question which God puts by David, Do ye indeed speak righteously, O ye congregation? do ye judge uprightly O ye Sons of men?(x) does not only imply the duty, but the sin, and the danger of all great Assemblies, or smaller Courts. They who represent God in their places, should also resemble him in his virtues: and because they act his part here, therefore he is present with them. (God standeth in the congregation of the mighty ) observes and over-rules (he judgeth among the God's.) And though he bear with them, because though called God's, they are but men, subject to like passions as other men are, and too often to greater corruptions and abominations then many of their inferiors, yet having said ye are God's, and all of you the Children of the most high; He will the rather expostulate, How long will ye judge unjustly, and accept the persons of the wicked? Neither is that all, he threatens further, and will execute accordingly, ye shall die like men, and fall like one of the Princes. * As common men you shall die a common death, as Princes you shall die like Princes. The shame, sorrow, and curse of your deaths shall as much exceed other men's, as the glory and power of your places is above the condition of meaner persons. Therefore let him whose daily work it is to judge others, judge himself. If he have been righteous, let him be righteous still, strive for that praise which is given to the Angel of Thyatira, I know thy works and charity, and service, and faith, and thy patience, and thy works, and the last to be more then the first. He that hath not been righteous, let him repent; for now God would have all men everywhere to repent. If any will be so wicked, as to hearken unto neither of these directions, and so hard-hearted as to despise the terror of the Lord, the judgment to come, yet let everyone that fears God believe, that he hath appointed a day, &c.

If I had to do with those scoffers whereof Peter prophesies, and they should ask how it may be proved that there shall be a day of judgment. I might answer, that God hath given proof of this in raising Christ from the dead. This is the second general propounded in the beginning, and those words of Paul in another place do much strengthen this, For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. And though the phrase of the Text in Greek, which signifies to give faith, might seem to import some other thing, yet the better sort of interpreters concur with our translation. If anything might hinder this hope in Christ, his being under the power of death was the most likely; that impediment being removed by his resurrection, we are not only assured that he will come, but encouraged to pray, Come Lord Jesus, or in the Psalmist's words, Arise O God, judge the earth, for thou shalt inherit all Nations, (e) Psal. 82. 8.

In the mean while our work at present is to repent. The day calls rather for the practice of this duty, then a Sermon. I shall only therefore put you in remembrance of this one thing. Our sins in worship and religion I fear are yet to be repented of. One reason why God keeps us from a settled order and government, may be, because many are willing to some changes: but few see, or are sufficiently affected with the evil of our former ways. Besides the greatness of the sin it self, this may prove the woeful consequence of it, that many will lick up their own vomit, and wily-carnal polititians make worship and government to change fashions with the times, and be upon all occasions so ordered as may please profit, or humor men; but how this will please God judge you; and how Christ will take it when he comes to judge the world in righteousness, let it be considered: Let your own judging mind you of his; and your bar help you to remember his tribunal. Many in these days pass, and more are likely to be sent for, from judging others among men, to be judged themselves before God. If either the fear of Christ's justice, or the love of his mercy, may be of any force with us, let us all repent now, and from henceforth be preparing to give an account of ourselves, unto that man by whom God will judge the world in righteousness.