Gods tribunall and mans tryal Represented in a sermon at Pauls-Crosse, vpon the fifth of September. 1630. By Isaac Craven, pastor of Felmersham in Bedfordshire.
he is taken vp now with the Romans, vncircumcised Gentiles. Howeuer therefore the Iewes had a Law whereby to be iudged forsin, it were manifest iniustice for the Gentiles to be damned hauing none at all.
he is taken up now with the Roman, uncircumcised Gentiles. However Therefore the Iewes had a Law whereby to be judged forsin, it were manifest injustice for the Gentiles to be damned having none At all.
Amongst whom, the grossest Atheist, euen Dauids grandest foole, who hath said in his heart there is no God, hath a Conscience to schoole him at one time or other,
among whom, the Grossest Atheist, even David grandest fool, who hath said in his heart there is no God, hath a Conscience to school him At one time or other,
And although for a while it be silenced and tamed with sleepe in vessels prepared to destruction, it shall at length awake and arise for a witnesse against them.
And although for a while it be silenced and tamed with sleep in vessels prepared to destruction, it shall At length awake and arise for a witness against them.
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This being the reference and dependance of the words, they offer to our consideration these seuerall poynts: 1. A time of Iudgement, [ In the day ] come when it will.
This being the Referente and dependence of the words, they offer to our consideration these several points: 1. A time of Judgement, [ In the day ] come when it will.
no exception. 4. What? [ Secrets. ] Occulta hominum, the secrets of men. 5. By whom? [ By Iesus Christ; ] He that was sent to saue vs. 6. And lastly, the warrant of Confirmation,
no exception. 4. What? [ Secrets. ] Hidden hominum, the secrets of men. 5. By whom? [ By Iesus christ; ] He that was sent to save us 6. And lastly, the warrant of Confirmation,
hee saw the dead, and the bookes, the persons and the causes, the iudgements and the proceedings, in discussing, in discouering, in condemning: a complete Assise,
he saw the dead, and the books, the Persons and the Causes, the Judgments and the proceedings, in discussing, in discovering, in condemning: a complete Assize,
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For the Lord hath appointed a day wherein he will iudge the world in righteousnesse . Not a Iudgement of Legall direction, as the Statutes and Testimonies of Morality;
For the Lord hath appointed a day wherein he will judge the world in righteousness. Not a Judgement of Legal direction, as the Statutes and Testimonies of Morality;
but a generall Conuention for tryall in the highest Consistory, an vniuersall inquisition, a finall Iudgement, discharging the righteous, discarding the vngodly,
but a general Convention for trial in the highest Consistory, an universal inquisition, a final Judgement, discharging the righteous, discarding the ungodly,
as the day for particulars shall discouer what we cannot. So certaine, that euen Humane Reason enlightened with holy Scripture, conceiues, concludes no lesse:
as the day for particulars shall discover what we cannot. So certain, that even Humane Reason enlightened with holy Scripture, conceives, concludes no less:
for looke but vpon the face of this present world, and who seeth not the strange inequality of humane dispensations? Piety is molested, iniquity spared, ambition exalted, humility scorned;
for look but upon the face of this present world, and who sees not the strange inequality of humane dispensations? Piety is molested, iniquity spared, ambition exalted, humility scorned;
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But hath God forgotten the cause of his Chosen? Will his Iustice neuer be knowne in Iudgement? Out of all question, Psal. 58. Verily there is a reward for the righteous:
But hath God forgotten the cause of his Chosen? Will his justice never be known in Judgement? Out of all question, Psalm 58. Verily there is a reward for the righteous:
if here he conniue for argument of his patience, yet no time past for euidence of his Iustice. He hath appointed a day for men and for Angels to behold and admire his righteous Iudgements.
if Here he connive for argument of his patience, yet no time passed for evidence of his Justice He hath appointed a day for men and for Angels to behold and admire his righteous Judgments.
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It is appointed vnto men once to dye, NONLATINALPHABET, but after this the iudgement, Heb. 9. 27. 2. In more particular, it shall be when the signes are accomplisht, the Gospell of the kingdome resounding to a reformation, Antichrist reuealed and dis-throned, the faith eclipsed, manners depraued, tribulations multiplyed, terrors dispersed, the Iewes, in some measure, recalled;
It is appointed unto men once to die,, but After this the judgement, Hebrew 9. 27. 2. In more particular, it shall be when the Signs Are accomplished, the Gospel of the Kingdom resounding to a Reformation, Antichrist revealed and disthroned, the faith eclipsed, manners depraved, tribulations multiplied, terrors dispersed, the Iewes, in Some measure, Recalled;
then Leuate capita vestra; lift, vp your heads, for your redemption draweth nigh . 3. But indiuidually to assigne it, surpasseth the sublimest knowledge of men and of Angels.
then Levate capita Vestra; lift, up your Heads, for your redemption draws High. 3. But individually to assign it, Surpasses the Sublimest knowledge of men and of Angels.
Secret things belong to the Lord, Deut. 29. The Father hath put them in his owne power, Acts 1. It was not for the Apostles then, it is not for vs to know them now.
Secret things belong to the Lord, Deuteronomy 29. The Father hath put them in his own power, Acts 1. It was not for the Apostles then, it is not for us to know them now.
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Otherwise, impossible for the euerlasting Father to be ignorant of the last day. But he knew it not necessary for vs to know: it was better concealed; and that
Otherwise, impossible for the everlasting Father to be ignorant of the last day. But he knew it not necessary for us to know: it was better concealed; and that
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2. For restraint of Curiosity, that would bee prying into veiled secrets, to keepe vs within our Compasse from fingring the forbidden fruit, to season vs with sobriety,
2. For restraint of Curiosity, that would be prying into veiled secrets, to keep us within our Compass from fingering the forbidden fruit, to season us with sobriety,
if the ends of the world were come vpon them , they are close vpon vs. I dare not goe along with our aduenturous Calculators to the determination of the yeere (God keepe vs from that height of audaciousnesse.) Onely if wickednesse know not how to be more wicked,
if the ends of the world were come upon them, they Are close upon us I Dare not go along with our adventurous Calculators to the determination of the year (God keep us from that height of audaciousness.) Only if wickedness know not how to be more wicked,
nor vanity how to be more vaine , if pampering Epicurisme, transcendent pride, couert Atheisme, open prophanenesse, vnmercifull oppression, ouer-mercifull conniuence to sinne,
nor vanity how to be more vain, if pampering Epicurism, transcendent pride, covert Atheism, open profaneness, unmerciful oppression, overmerciful connivance to sin,
if enuious vnderminings, ambitious temporizings bee the ripenings of the world to Iudgement, I say it againe, it cannot be farre from vs. When we see in an old man the signes of age,
if envious underminings, ambitious temporizings be the ripenings of the world to Judgement, I say it again, it cannot be Far from us When we see in an old man the Signs of age,
and wayward in vanity, all signes of an approaching dissolution, and tell vs like so many Baptists, appropinquauit regnum; The kingdome of heauen is at hana.
and wayward in vanity, all Signs of an approaching dissolution, and tell us like so many Baptists, appropinquauit Kingdom; The Kingdom of heaven is At hana.
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First, (me thinkes) the certainety of the day should be to the sonnes of Belial, as that fatall hand to carousing Belshazzar , which wrote his doome vpon the wall:
First, (me thinks) the certainty of the day should be to the Sons of Belial, as that fatal hand to carousing Belshazzar, which wrote his doom upon the wall:
and I hope, they are vnborne amongst vs, that Atheistically scoffe and deride it,) but you that with carnall Gospellers contradict it by scandalous liuing;
and I hope, they Are unborn among us, that Atheistically scoff and deride it,) but you that with carnal Evangelists contradict it by scandalous living;
when accounts must be giuen for all. Peraduenture it comes before your decease; or haply Mortality first arrests you, all will be one; no auoydance by death;
when accounts must be given for all. Peradventure it comes before your decease; or haply Mortality First arrests you, all will be one; no avoidance by death;
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Sodom was long spared, yet burnt at length; Ierusalem long entreated, yet spoyled at length; and the generall Iudgement, though long delayed, yet at length it comes.
Sodom was long spared, yet burned At length; Ierusalem long entreated, yet spoiled At length; and the general Judgement, though long delayed, yet At length it comes.
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if the Israelites feared when the Law was deliuered , what shall the vngodly when the breach shall be doomed? If Felix trembled when Paul foretold it , what shall a world of sinners, when God reueales it?
if the Israelites feared when the Law was Delivered, what shall the ungodly when the breach shall be doomed? If Felix trembled when Paul foretold it, what shall a world of Sinners, when God reveals it?
that you would make aduantage of this blacke affrighting meditation, and now in the dayes of patience bethinke your selues against the day of vengeance:
that you would make advantage of this black affrighting meditation, and now in the days of patience bethink your selves against the day of vengeance:
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yet wisedome calls vnto wandring passengers, Vs { que } quo? Prou. 1. How long (ye simple ones) will ye loue simplicity? What should I say more? yet the Bridegroome tarries and stayes the Virgins leisure;
yet Wisdom calls unto wandering passengers, Us { que } quo? Prou. 1. How long (you simple ones) will you love simplicity? What should I say more? yet the Bridegroom tarries and stays the Virgins leisure;
Many vials of Gods wrath were powred vpon Ierusalem; and of many prouocations this was the maine, Non est recordata finis; Shee remembred not her end .
Many vials of God's wrath were poured upon Ierusalem; and of many provocations this was the main, Non est recordata finis; She remembered not her end.
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Losse of children, and mournefull widdow-hood were threatned to bee brought vpon Babylon; all for this, Ero in Saeculum Domina; I shall be a Lady for euer .
Loss of children, and mournful widowhood were threatened to be brought upon Babylon; all for this, Ero in Saeculum Domina; I shall be a Lady for ever.
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And euen so at the reuelation of Iudgement, shall thousand thousands be plagued for this, that the thoughts of their last end were the last end of their thoughts.
And even so At the Revelation of Judgement, shall thousand thousands be plagued for this, that the thoughts of their last end were the last end of their thoughts.
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and by those shaking Powers, falling Starres, darkened Lights, consuming Flames, and those old things that then shall passe away, beseech and exhort you to become new creatures in all holy conuersation and godlinesse.
and by those shaking Powers, falling Stars, darkened Lights, consuming Flames, and those old things that then shall pass away, beseech and exhort you to become new creatures in all holy Conversation and godliness.
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The other, as it prognosticates showres of happinesse to releeue the wearied soule, and may exceedingly solace the hearts of true beleeuers, (for what patience should it worke in vs? what Heroicall couragiousnesse? what contempt of the vanities and miseries of this world? whole Clouds to that purpose will deliuer themselues anon.) So in the
The other, as it prognosticates showers of happiness to relieve the wearied soul, and may exceedingly solace the hearts of true believers, (for what patience should it work in us? what Heroical couragiousnesse? what contempt of the vanities and misery's of this world? Whole Clouds to that purpose will deliver themselves anon.) So in the
3. Our Conscience in well-assuring, apposing it with Iorams question, Is it peace, Iehu? Peace, O my soule? and peace that embraceth righteousnesse? Angels of the Churches, are you conscious of fidelity in mannaging the Ministery of reconciliation? Magistrates, haue you laboured to snape the growth of sinne? Officers ▪ are you cleare from the piercing clamour of corruption? Lawyers, haue you applyed your selues to the thing that is lawfull and right? Trades-men, haue your minds beene set vpon righteousnesse, to the approuing of your wayes to God? Men and brethren of all degrees, there's a time approaching,
3. Our Conscience in well-assuring, apposing it with Iorams question, Is it peace, Iehu? Peace, Oh my soul? and peace that Embraceth righteousness? Angels of the Churches, Are you conscious of Fidis in managing the Ministry of reconciliation? Magistrates, have you laboured to snape the growth of sin? Officers ▪ Are you clear from the piercing clamour of corruption? Lawyers, have you applied your selves to the thing that is lawful and right? Tradesmen, have your minds been Set upon righteousness, to the approving of your ways to God? Men and brothers of all Degrees, there's a time approaching,
That so when the Trumpe shall awaken vs with a Summons to the last Assises, we may appeare with boldnesse for our plenary Iustification, In die cùm iudicabit Deus.
That so when the Trump shall awaken us with a Summons to the last Assizes, we may appear with boldness for our plenary Justification, In die cùm iudicabit Deus.
The certainty thus concluded, it will bee easie to determine Who shall iudge, For to whom can the Iudgement essentially appertain, saue to him who alone is essentially iust? To whom can it belong to iudge the world, saue to him who in the beginning made the world? And that can be none but God (you will say) which must draw vs along to resolue with the Text; Iudicabit Deus, God shall iudge.
The certainty thus concluded, it will be easy to determine Who shall judge, For to whom can the Judgement essentially appertain, save to him who alone is essentially just? To whom can it belong to judge the world, save to him who in the beginning made the world? And that can be none but God (you will say) which must draw us along to resolve with the Text; Judges Deus, God shall judge.
now remissely with a temper of mercy, then seuerely in the rigor of iustice: now he begins it in separated soules, to accomplish it then in reunited bodies.
now remissly with a temper of mercy, then severely in the rigor of Justice: now he begins it in separated Souls, to accomplish it then in Reunited bodies.
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but the misery is, Athenienses sciunt quae recta sunt, sed facere nolunt ▪ lamentable executions; Idolatry, Blasphemy, Profanation, Oppression, Whoring, Swearing, Drinking, Reuelling: Small reformation; nothing abated. But Lord!
but the misery is, Athenians sciunt Quae Recta sunt, sed facere Nolunt ▪ lamentable executions; Idolatry, Blasphemy, Profanation, Oppression, Whoring, Swearing, Drinking, Revelling: Small Reformation; nothing abated. But Lord!
Noui opera tua, I know thy workes, Reuel. 3. 1. and he knowes his time too (would we leaue it to his wisedome) for a finall abolishment of these sinfull deeds and dayes of sin together,
Noui opera tua, I know thy works, Revel. 3. 1. and he knows his time too (would we leave it to his Wisdom) for a final abolishment of these sinful Deeds and days of since together,
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when as one impatient of any longer delay, he will come downe himselfe to vndertake and auenge his quarrell, to confound the iustifying sisters of Sodome and Gomorrah, to purge this Augaeum staebulum, this receptacle of noysome sinnes,
when as one impatient of any longer Delay, he will come down himself to undertake and avenge his quarrel, to confound the justifying Sisters of Sodom and Gomorrah, to purge this Augaeum staebulum, this receptacle of noisome Sins,
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for the Ancient of dayes hath remembred at length to decide the old controuersie: his spirit is weary of any further striuing , and contending by subordinate powers:
for the Ancient of days hath remembered At length to decide the old controversy: his Spirit is weary of any further striving, and contending by subordinate Powers:
but remain insensible either of sin committed, or grace contēned, or iudgemēt threatned. Think not the riches of Gods lenity to be arguments & signes of your innocency;
but remain insensible either of since committed, or grace contemned, or judgement threatened. Think not the riches of God's lenity to be Arguments & Signs of your innocency;
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cōclude not vpon escapes in humane consistories, an impunity to your soules for euer: but know, that Diuine forbearance hath a time to be inexorable for any longer patience,
conclude not upon escapes in humane consistories, an impunity to your Souls for ever: but know, that Divine forbearance hath a time to be inexorable for any longer patience,
And how presumest thou to be able to stand before such a presence, no lesse then the Lord of Hosts? whose glorious maiesty is inaccessible , might irresistible , iustice intaxable , anger intollerable ,
And how Presumest thou to be able to stand before such a presence, no less then the Lord of Hosts? whose glorious majesty is inaccessible, might irresistible, Justice intaxable, anger intolerable,
And if the Iudges selected Fauorites are in likelihood to feare (the iudgement of some of the Ancients ) if they (I say) shall feare, who notwithstanding are out of perill;
And if the Judges selected Favorites Are in likelihood to Fear (the judgement of Some of the Ancients) if they (I say) shall Fear, who notwithstanding Are out of peril;
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if the pillers of heauen shall shake with astonishment at the terrible descent of the Almighty, what then shall become of a world of enemies and vtter despairing Cast-awayes? if it shall thus fare with the greene tree , quid fiet in arido: what shall be done in the dry? if the righteous scarcely be saued, vbi impius? where shall the vngodly and the sinner appeare? especially when laid against by so many Accusers, conuicted by such a multitude of conspiring witnesses.
if the pillars of heaven shall shake with astonishment At the terrible descent of the Almighty, what then shall become of a world of enemies and utter despairing Castaways? if it shall thus fare with the green tree, quid fiet in arido: what shall be done in the dry? if the righteous scarcely be saved, vbi Impius? where shall the ungodly and the sinner appear? especially when laid against by so many Accusers, convicted by such a multitude of conspiring Witnesses.
thy brethren, whom euer thou hast hurt or wronged, shall declare against thee: the creatures voluptuously and wastefully abused, shall cast it vpon thee :
thy brothers, whom ever thou hast hurt or wronged, shall declare against thee: the creatures voluptuously and wastefully abused, shall cast it upon thee:
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and easily drawne with respect vnto persons, be corrupted with rewards, and emblinded through affection: Hic Iudex nec gratiâ praeuenitur, nec misericordiâ flectitur, nec pecuntâ corrumpitur, &c .
and Easily drawn with respect unto Persons, be corrupted with rewards, and emblinded through affection: Hic Judge nec gratiâ praeuenitur, nec misericordiâ flectitur, nec pecuntâ corrumpitur, etc..
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No such matter in the Court of this righteous Iudge, the transcendency of whose wayes aboue mans is infinitely greater then the altitude of the highest heauens aboue the lowest parts of the earth.
No such matter in the Court of this righteous Judge, the transcendency of whose ways above men is infinitely greater then the altitude of the highest heavens above the lowest parts of the earth.
Or if thou be sworne against reformation, well, Reioyce (O Man) in the iniquity of thy dayes, delight in the sweetnesse of stollen waters , make thy boasts of the pleasantnesse of the bread of deceit, but know, that for all these things God shall bring thee to iudgement .
Or if thou be sworn against Reformation, well, Rejoice (Oh Man) in the iniquity of thy days, delight in the sweetness of stolen waters, make thy boasts of the pleasantness of the bred of deceit, but know, that for all these things God shall bring thee to judgement.
Man may be deluded with appearances, and guld with shadowes: but Gal. 6. 7. non illuditur Deus; God is not mocked; there's not dissembling before him.
Man may be deluded with appearances, and gulled with shadows: but Gal. 6. 7. non illuditur Deus; God is not mocked; there's not dissembling before him.
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that as yet hath beene taken vp in whetting his Sword, in bending his Bow, and preparing his Arrowes, shall hew vp by the roots, and strike to the quicke,
that as yet hath been taken up in whetting his Sword, in bending his Bow, and preparing his Arrows, shall hew up by the roots, and strike to the quick,
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to disclayme our owne pretended integrities, and by way of supplication to the Iudge, implore protection vnder the shadow of his wings, till the storme of his indignation be ouerpast.
to disclaim our own pretended Integrities, and by Way of supplication to the Judge, implore protection under the shadow of his wings, till the storm of his Indignation be overpassed.
2. It should affect vs with a feare of sedulity and carefulnesse to abstaine ftom sinne, to euidence the truth of our profession in all sobriety and godly demeanour.
2. It should affect us with a Fear of sedulity and carefulness to abstain ftom sin, to evidence the truth of our profession in all sobriety and godly demeanour.
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Wee see, when a man is to answer at the barre, how strangely, many times, he is surprized with aguish passions, what slipping of eyes, beating of pulses, panting of heart, houering of thoughts,
we see, when a man is to answer At the bar, how strangely, many times, he is surprised with aguish passion, what slipping of eyes, beating of pulses, panting of heart, hovering of thoughts,
for feare of the least miscarriage before the Iudges of this world, those little globes of earth (as one cals them) and pictures of liuing clay? Well, Si tantum pertimescis iudicium pulueris , quâ formidine praeuidendum est iudicium Maiestatis? He is the Iudge of Iudges that in the end must try and take notice of our doings:
for Fear of the least miscarriage before the Judges of this world, those little globes of earth (as one calls them) and pictures of living clay? Well, Si Tantum pertimescis iudicium pulueris, quâ formidine praeuidendum est iudicium Maiestatis? He is the Judge of Judges that in the end must try and take notice of our doings:
How then can it be but that the thoughts of such a powerfull Maiesty should cast vs along vpon our faces? Quid faciam cum surrexerit ad iudicandum Deus ? What shall I doe when God riseth vp,
How then can it be but that the thoughts of such a powerful Majesty should cast us along upon our faces? Quid faciam cum surrexerit ad iudicandum Deus? What shall I do when God Riseth up,
Are we once to be iudged by a God to whom vengeance belongeth? let it serue to perswade vs for a timely preuention to bee strict and seuere in our owne trials.
are we once to be judged by a God to whom vengeance belongeth? let it serve to persuade us for a timely prevention to be strict and severe in our own trials.
(A diuine peece of counsell from a meere Moralist .) As farre as thou art able, attache thy selfe, search into thy selfe (saith he) and at once sustaine the person of an Accuser, a seuere Iudge, a remorsefull Supplicant. To borrow these a while;
(A divine piece of counsel from a mere Moralist.) As Far as thou art able, attache thy self, search into thy self (Says he) and At once sustain the person of an Accuser, a severe Judge, a remorseful Supplicant. To borrow these a while;
And therefore as Themistocles, hauing offended King Philip, caught vp in his armes his young sonne Alexander, and craued for the Princes sake what he could not obtaine for his owne:
And Therefore as Themistocles, having offended King Philip, caught up in his arms his young son Alexander, and craved for the Princes sake what he could not obtain for his own:
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So albeit thou hast highly prouoked and incensed the Iudge against thee, yet if by the hand of Faith thou apprehend and interpose the Lord Iesus, Hic est filius meus dilectus He is the Fathers beloued sonne, in whom he hath declared himselfe to be well pleased.
So albeit thou hast highly provoked and incensed the Judge against thee, yet if by the hand of Faith thou apprehend and interpose the Lord Iesus, Hic est filius meus Beloved He is the Father's Beloved son, in whom he hath declared himself to be well pleased.
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straitly accuse, seuerely condemne, and humbly implore forgiuenesse, that we may finde the Lord propitious in the day when hee takes vp his Throne to auenge himselfe vpon all vnrighteousnesse.
straitly accuse, severely condemn, and humbly implore forgiveness, that we may find the Lord propitious in the day when he Takes up his Throne to avenge himself upon all unrighteousness.
1. Doth the world condemne thee for thy zeale in the seruice of God? reproachfully scorne thee for thy care to maintaine good workes? not blush to traduce thee with imputations of precisenesse, conceited singularity, pharisaicall hypocrisie? O,
1. Does the world condemn thee for thy zeal in the service of God? reproachfully scorn thee for thy care to maintain good works? not blush to traduce thee with imputations of preciseness, conceited singularity, pharisaical hypocrisy? O,
3. Art thou otherwise iniuried by the hands of malicious men? and doth a penurious estate disable thee to sue for amends? Doth a Nimrod oppresse thee? a Laban defraud thee? a couetous Land-lord gripe thee? well yet, take not the matter into thine owne hands, by attempting vnlawfull courses;
3. Art thou otherwise injuried by the hands of malicious men? and does a penurious estate disable thee to sue for amends? Does a Nimrod oppress thee? a Laban defraud thee? a covetous Landlord gripe thee? well yet, take not the matter into thine own hands, by attempting unlawful courses;
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but as Abraham in another case, Shall not the Iudge of all the earth doe right ? Goe but into the Sanctuary of God with dependance vpon the truth of his Word,
but as Abraham in Another case, Shall not the Judge of all the earth do right? Go but into the Sanctuary of God with dependence upon the truth of his Word,
whether holinesse reuiled, or iustice refused, or innocency oppressed, or impiety aduanced, yet in consideration of a God for our Iudge, Let vs runne with patience the race that is set before vs. Behold (saith S. Iames ) the husbandman waiteth for the precious fruit of the earth,
whither holiness reviled, or Justice refused, or innocency oppressed, or impiety advanced, yet in consideration of a God for our Judge, Let us run with patience the raze that is Set before us Behold (Says S. James) the husbandman waits for the precious fruit of the earth,
and hath long patience for it vntill hee receiue the former and the latter raine. Be ye also patient, stablish your hearts, for the comming of the Lord draweth nigh. With, which words of comfort
and hath long patience for it until he receive the former and the latter rain. Be you also patient, establish your hearts, for the coming of the Lord draws High. With, which words of Comfort
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inanimate creatures also , suo modo, according to their manner;) but by vniuersall inclusion, all men; of all Nations, Ages, Estates, Qualifications, Periods:
inanimate creatures also, Sue modo, according to their manner;) but by universal inclusion, all men; of all nations, Ages, Estates, Qualifications, Periods:
Nations, be they neuer so different in their manners and behauiours, in their Idiomes and Languages, in their Rites and Ceremonies, in their Lawes and Customes, Omnes congregabuntur, They shall all be gathered before Christ .
nations, be they never so different in their manners and behaviours, in their Idioms and Languages, in their Rites and Ceremonies, in their Laws and Customs, Omnes congregabuntur, They shall all be gathered before christ.
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how euer they haue passed through seuerall transmutations, all must be presented vpon this publike stage: 2 Tim. 4. 1. The Lord shall iudge the quicke and the dyed at his appearing, and his Kingdome.
how ever they have passed through several transmutations, all must be presented upon this public stage: 2 Tim. 4. 1. The Lord shall judge the quick and the died At his appearing, and his Kingdom.
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For in some respect or other, we are all stewards in the Lords hushold, all labourers in the Lords Vineyard, all husbandmen in the Lords field, all betrusted with the Lords tal•••s;
For in Some respect or other, we Are all Stewards in the lords hushold, all labourers in the lords Vineyard, all husbandmen in the lords field, all betrusted with the lords tal•••s;
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We must all appeare (saith the Apostle) before the iudgement seat of Christ, that euery one may receiue the things done in his hody, according to that he hath done,
We must all appear (Says the Apostle) before the judgement seat of christ, that every one may receive the things done in his Hody, according to that he hath done,
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2. And according to the Originall Text, Hee that beleeueth in God, shall not come into iudgement , Ioh. 5. 24. therefore the good are exempt from that. Yea, and
2. And according to the Original Text, He that Believeth in God, shall not come into judgement, John 5. 24. Therefore the good Are exempt from that. Yea, and
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For wee shall not all sleepe, 1 Cor. 15. Some shall remaine aliue, 1 Thes. 4. And the powerfull voyce of the Archangell, whom euer it takes not so, it shall make so:
For we shall not all sleep, 1 Cor. 15. some shall remain alive, 1 Thebes 4. And the powerful voice of the Archangel, whom ever it Takes not so, it shall make so:
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and Death, and Hell, all shall surrender their dead, Reu. 20. Wherefore no contradiction in the iudgement of such, seeing first they bee raised, and afterwards iudged.
and Death, and Hell, all shall surrender their dead, Reu. 20. Wherefore no contradiction in the judgement of such, seeing First they be raised, and afterwards judged.
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As 1. In Gods infallible prescience, vnto which all futures are present. 2. In the volume of his reuealed will, condemned vpon supposall of infidelity. 3. In the bookes of their owne Consciences, accused and adiudged for sinne. 4. In respect of torments begun, either here while they are in their bodies,
As 1. In God's infallible prescience, unto which all futures Are present. 2. In the volume of his revealed will, condemned upon supposal of infidelity. 3. In the books of their own Consciences, accused and adjudged for sin. 4. In respect of torments begun, either Here while they Are in their bodies,
but, 1. To the Iudgement already passed, there wants an open manifestation of Equity and Iustice. 2. To the paines already inflicted, there rests an aggrauation by their bodies resumed. 3. To the vengeance of former prauity, there wants an infringement of further liberty.
but, 1. To the Judgement already passed, there Wants an open manifestation of Equity and Justice 2. To the pains already inflicted, there rests an aggravation by their bodies resumed. 3. To the vengeance of former pravity, there Wants an infringement of further liberty.
The wicked like theeues that are brought forth pinnion'd and bound with chaines and fetters, with hearts despairing, hands trembling, consciences accusing,
The wicked like thieves that Are brought forth pinioned and bound with chains and fetters, with hearts despairing, hands trembling, Consciences accusing,
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The godly, like the Innocent vniustly emprisoned, that hath confidence in the goodnesse and vprightnesse of his cause, exceedingly ioying at the comming of his Iudge, who (he knowes) vpon good intelligence will strike off his shackles, and set him at liberty.
The godly, like the Innocent unjustly imprisoned, that hath confidence in the Goodness and uprightness of his cause, exceedingly joying At the coming of his Judge, who (he knows) upon good intelligence will strike off his shackles, and Set him At liberty.
How strangely will it affect vs to behold in their seuerall stations Xerxes, Darius, Alexander, Croesus, with all the famous Monarchs and Princes of the world before the Tribunall of God? yea, what a meruailous alteration shall we then behold,
How strangely will it affect us to behold in their several stations Xerxes, Darius, Alexander, Croesus, with all the famous Monarchs and Princes of the world before the Tribunal of God? yea, what a marvelous alteration shall we then behold,
when all the persecuted and afflicted Saints of God shall arise in iudgement and eternally ouercome? Abel against Cain, Isaac against Ismael, Dauid against Saul, Martyrs against Tyrants, Poore against Oppressours,
when all the persecuted and afflicted Saints of God shall arise in judgement and eternally overcome? Abel against Cain, Isaac against Ishmael, David against Saul, Martyrs against Tyrants, Poor against Oppressors,
Well, if the extent of the one be as generall as the other, if iudgement begin where mortality makes an end, measure not your liues (yee Elders of the People) and reckon not your happinesse by the fading glory of the world;
Well, if the extent of the one be as general as the other, if judgement begin where mortality makes an end, measure not your lives (ye Elders of the People) and reckon not your happiness by the fading glory of the world;
let not the poore man dreame of a Forma pauperis; but let euery man assume for his owne particular, Et ego sum homo: (as Austine in another case) Euen I also am a man, borne to be changed, and so to be iudged.
let not the poor man dream of a Forma pauperis; but let every man assume for his own particular, Et ego sum homo: (as Augustine in Another case) Even I also am a man, born to be changed, and so to be judged.
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Lastly, (to shut vp this point) Seeing the finall iudgement is to passe vpon all the world, let vs labour in wisedome so to demeane our selues, that it may be for vs, not against vs;
Lastly, (to shut up this point) Seeing the final judgement is to pass upon all the world, let us labour in Wisdom so to demean our selves, that it may be for us, not against us;
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It is written of the Ephraimites in the 12. of Iudges, that no lesse than 42000 were taken at the passages of Iordan, discouered by their pronunciation,
It is written of the Ephraimites in the 12. of Judges, that no less than 42000 were taken At the passages of Iordan, discovered by their pronunciation,
who albeit in this life they may escape vnpunished, and passe securely by the Censures of men (especially your grand Impostours, whose Religion consists in formality) yet at length they are knowne in their different natures;
who albeit in this life they may escape unpunished, and pass securely by the Censures of men (especially your grand Impostors, whose Religion consists in formality) yet At length they Are known in their different nature's;
a wrong pronunciation betrayes these Ephramites; Sibboleth for Shibboleth, Hypocrisie for Sincerity, vnrighteousnesse for faith, and a good Conscience discouers their Tribe, and damnes their soules for euer.
a wrong pronunciation betrays these Ephraimites; Sibboleth for Shibboleth, Hypocrisy for Sincerity, unrighteousness for faith, and a good Conscience discovers their Tribe, and damnes their Souls for ever.
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To preuent such a woefull desolation, let it be our prouidence, like so many natiue Gileadites, to take heed vnto our wayes, that we offend not in our tongues, to liue righteously, soberly,
To prevent such a woeful desolation, let it be our providence, like so many native Gileadites, to take heed unto our ways, that we offend not in our tongues, to live righteously, soberly,
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and godly in this present world, and to frame our selues to the Apostles dialect, I haue fought a good fight, I haue finished my Course, I haue kept the faith;
and godly in this present world, and to frame our selves to the Apostles dialect, I have fought a good fight, I have finished my Course, I have kept the faith;
The secret conueyances, and practises of bloody hands, the secret susurrations and buzzings of false tongues, the secret imaginations and thoughts of vnsanctified hearts, all fall within the compasse of this Iudgement. Though that's not all.
The secret conveyances, and practises of bloody hands, the secret susurrations and buzzings of false tongues, the secret Imaginations and thoughts of unsanctified hearts, all fallen within the compass of this Judgement. Though that's not all.
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No righteousnesse of the Saints so virulently traduced, no innocency so mistaken, no sincerity so besmeared with the aspersions of damned Hypocrisie, which shall not then be most clearely manifested, and rewarded openly.
No righteousness of the Saints so virulently traduced, no innocency so mistaken, no sincerity so besmeared with the Aspersions of damned Hypocrisy, which shall not then be most clearly manifested, and rewarded openly.
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Lesse it cannot be than a manifestation of secrets, where the Iudge is by nature Omniscious, a reader of the most retired thoughts, a discloser of the darkest mysteries.
Less it cannot be than a manifestation of secrets, where the Judge is by nature Omniscious, a reader of the most retired thoughts, a discloser of the Darkest Mysteres.
no lust in his thought so secretly blown and kindled, but the Lord discernes it; no seed of vngodlinesse so inuisibly rooting in the soule, but the Lord perceiues it.
no lust in his Thought so secretly blown and kindled, but the Lord discerns it; no seed of ungodliness so invisibly rooting in the soul, but the Lord perceives it.
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He knowes our downe-lying, and our vp-rising, he vnderstandeth our thoughts long before. He is about our paths, and about our beds, and espyeth out all our wayes .
He knows our downlying, and our uprising, he understandeth our thoughts long before. He is about our paths, and about our Beds, and espieth out all our ways.
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Wherefore rightly is hee conceiued vnder the name of NONLATINALPHABET, from NONLATINALPHABET, to see, as a God vnto whom all hearts be open, all desires knowne,
Wherefore rightly is he conceived under the name of, from, to see, as a God unto whom all hearts be open, all Desires known,
and so considereth our wayes (saith Gregory) Vt minutissimae cogitationes indiscussae non maneant. Euery mans worke, nay, euery thought must be brought to triall.
and so Considereth our ways (Says Gregory) Vt minutissimae Cogitations indiscussae non maneant. Every men work, nay, every Thought must be brought to trial.
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But Hypocrite, wilt thou outwardly appeare like a goodly painted Tombe, and be lined with rottennesse and corruption? Wilt thou dig full deepe to hide thy Counsell from the Lord? and thinke with outward seruices to ouer-shadow an vngodly heart? Intus Nero, foris Cato, totus ambiguus? Adulterer, can nothing scare thee saue the eyes of a mortall man? art thou waiting for the twylight,
But Hypocrite, wilt thou outwardly appear like a goodly painted Tomb, and be lined with rottenness and corruption? Wilt thou dig full deep to hide thy Counsel from the Lord? and think with outward services to overshadow an ungodly heart? Intus Nero, Foris Cato, totus ambiguus? Adulterer, can nothing scare thee save the eyes of a Mortal man? art thou waiting for the twilight,
and expecting till the Sable hangings of the night bespread themselues about thee? canst thou mantle thy selfe with the darknesse, in the morning wipe thy mouth,
and expecting till the Sable hangings of the night bespread themselves about thee? Canst thou mantle thy self with the darkness, in the morning wipe thy Mouth,
and thinke it shall neuer be knowne? Temporizer, is this the height of thy soaring wisdome to maintayne correspondencie with the times? and neglecting the Common good to deuote thy selfe to thine owne? is this thy Religion to conforme to the present state with indifferency of affection to a change? Slanderer, is this thy occupation to wound with insensible blowes? and secretly by false information to draw men into open disgrace? Tradesman,
and think it shall never be known? Temporizer, is this the height of thy soaring Wisdom to maintain correspondency with the times? and neglecting the Common good to devote thy self to thine own? is this thy Religion to conform to the present state with indifferency of affection to a change? Slanderer, is this thy occupation to wound with insensible blows? and secretly by false information to draw men into open disgrace? Tradesman,
and whateuer dealer in the commodities of this world, art thou priuileged by deceiuable words to set a glosse vpon vnanswerable wares? to pretend commutatiue instice with intention of vnconscionable gaine? Thinkest thou tis enough to discharge thee, that thy brother cannot punctually discerne thee? Well (whosoeuer thou art) if thy carriages bee so cunningly,
and whatever dealer in the commodities of this world, art thou privileged by deceivable words to Set a gloss upon unanswerable wares? to pretend commutative Justice with intention of unconscionable gain? Thinkest thou this enough to discharge thee, that thy brother cannot punctually discern thee? Well (whosoever thou art) if thy carriages be so cunningly,
so handsomely conueighed, that neither industry nor policy can vnueyle and disclose thee, yet know, there is a God who is perfectly acquainted with thy inmost vaults & concauities;
so handsomely conveyed, that neither industry nor policy can vnueyle and disclose thee, yet know, there is a God who is perfectly acquainted with thy inmost vaults & concavities;
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That (as once Epicurus in Seneca) Quid si tuta esse possint scelera, si secura esse non possint? Well mayst thou be able to hide the fact, thou canst not for euer be secure from the Iudge.
That (as once Epicurus in Senecca) Quid si Tuta esse possint scelera, si Secure esse non possint? Well Mayest thou be able to hide the fact, thou Canst not for ever be secure from the Judge.
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if here thou wouldst loath and abhorre thy selfe in case of a sudden surprision as thou actest thy secret folly (haply with a num inuenisti ? hast thou found me, O mine enemy?) how then shall it abash thee,
if Here thou Wouldst loath and abhor thy self in case of a sudden surprision as thou actest thy secret folly (haply with a num inuenisti? hast thou found me, Oh mine enemy?) how then shall it abash thee,
So God, who is infinitely more then a thousand consciences, a day to reproue thee; (they are the words of his owne mouth) I will reproue thee, and set before thee the things that thou hast done .
So God, who is infinitely more then a thousand Consciences, a day to reprove thee; (they Are the words of his own Mouth) I will reprove thee, and Set before thee the things that thou hast done.
Thus hauing dealt with the delinquent in occulto, we may seeme to haue forgotten the sinner in propatulo, whom the presence of men and Angels deters not from vngracious courses: but,
Thus having dealt with the delinquent in occulto, we may seem to have forgotten the sinner in propatulo, whom the presence of men and Angels deters not from ungracious courses: but,
For if the smothered workes of darkenesse escape not diuine enquiry, what then shall be the end of notorious villanies, proclaimed abominations? If the secrets of the night shall be clearely manifested,
For if the smothered works of darkness escape not divine enquiry, what then shall be the end of notorious villainies, proclaimed abominations? If the secrets of the night shall be clearly manifested,
how then can it be but that the out-brauings of roaring Ephraimites should be censured with a mercilesse doome? If publikely in the open Sunne thou dare flye in thy makers face, not fearing to dishonour the glorious name of Christ Iesus, to stabbe his sides, to rip his wounds with direfull blasphemous oathes, to prophane his day, to disgrace his Ministers, with other the like enormities:
how then can it be but that the out-brauings of roaring Ephraimites should be censured with a merciless doom? If publicly in the open Sun thou Dare fly in thy makers face, not fearing to dishonour the glorious name of christ Iesus, to stab his sides, to rip his wounds with direful blasphemous Oaths, to profane his day, to disgrace his Ministers, with other the like enormities:
and to reckon it with that wise Moralist, for the greatest glory and triumph of innocency, non peccare vbi liceat: Euen there and then to giue backe from offending, where circumstances of time and place might ioyntly concurre to fauour vs. 'Twas wholesome counsell which a Rabbin gaue to his Scholler, to remember there is an eye seeing,
and to reckon it with that wise Moralist, for the greatest glory and triumph of innocency, non Peccare vbi liceat: Even there and then to give back from offending, where Circumstances of time and place might jointly concur to favour us 'Twas wholesome counsel which a Rabbin gave to his Scholar, to Remember there is an eye seeing,
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an eare hearing, a booke written: grauely aduised, could we make our aduantage of it. Presume not (I beseech you) to sinne with security, because of supposed secrecy;
an ear hearing, a book written: gravely advised, could we make our advantage of it. Presume not (I beseech you) to sin with security, Because of supposed secrecy;
Is there a day for Reuelation of abstrusest secrecies? Let it serue to aduise vs in the case of rash iudgement, passiuely to neglect it, actiuely to forbeare it. For,
Is there a day for Revelation of abstrusest secrecies? Let it serve to advise us in the case of rash judgement, passively to neglect it, actively to forbear it. For,
1. Doth all thy righteousnesse and integrity passe vnobserued? and is the world vnable to discerne thy spirituall estate? doth zeale goe for madnesse, piety for hypocrisie,
1. Does all thy righteousness and integrity pass unobserved? and is the world unable to discern thy spiritual estate? does zeal go for madness, piety for hypocrisy,
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grow not into a wearinesse of thy former profession, but remember how we must all ere long be manifested in our realties and natiue colours [ NONLATINALPHABET ] 2 Cor. 5. as much as in Theodorets glosse to be made transparent and cleare as Christall:
grow not into a weariness of thy former profession, but Remember how we must all ere long be manifested in our realties and native colours [ ] 2 Cor. 5. as much as in Theodoret gloss to be made transparent and clear as Crystal:
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yea, and rather then faile, ex ore tuo serue nequam (by the dolefull recantation of the vngodly.) This was hee whom we sometime had in derision, and a prouerbe of reproach:
yea, and rather then fail, ex over tuo serve nequam (by the doleful recantation of the ungodly.) This was he whom we sometime had in derision, and a proverb of reproach:
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how is he numbred among the children of God, and his lot is among the Saints? That for censures passed vpon our selues. Next for ours concerning others. For,
how is he numbered among the children of God, and his lot is among the Saints? That for censures passed upon our selves. Next for ours Concerning Others. For,
2. Is the opening of all manner secrets put ouer to the last day? Let it teach vs in all things to be patiently ignorant where wee cannot infallibly iudge.
2. Is the opening of all manner secrets put over to the last day? Let it teach us in all things to be patiently ignorant where we cannot infallibly judge.
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For what, haue we not hearts to examine of our owne? is it for want of secrets in our selues? Call out our houses where we haue liued, our Chambers where we haue lodged:
For what, have we not hearts to examine of our own? is it for want of secrets in our selves? Call out our houses where we have lived, our Chambers where we have lodged:
and what fearefull testimonies of vnsanctified reseruations would not euery one of these produce against vs? Wherfore (vaine Man) stand aloofe with the poore deiected Publican ,
and what fearful testimonies of unsanctified reservations would not every one of these produce against us? Wherefore (vain Man) stand aloof with the poor dejected Publican,
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occulta hominum: the secrets of men. The person deputed comes next to be considered; and that is Iesus Christ. He is the immediate manager and administratour of the Iudgement;
Hidden hominum: the secrets of men. The person deputed comes next to be considered; and that is Iesus christ. He is the immediate manager and administrator of the Judgement;
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For he onely shall be seene to descend with a guard of Angels, to open the booke of accounts, to examine the seuerall causes, to pronounce the finall sentence;
For he only shall be seen to descend with a guard of Angels, to open the book of accounts, to examine the several Causes, to pronounce the final sentence;
So Subauthoritatiuè, in regard of his Mediatourship, and by peculiar deputation, Secondly, how euer the twelue Apostles be to iudge the twelue Tribes of Israel ;
So Subauthoritatiuè, in regard of his Mediatorship, and by peculiar deputation, Secondly, how ever the twelue Apostles be to judge the twelue Tribes of Israel;
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Thirdly, Whereas all the Saints be to iudge euill Angels and Men , 'tis onely as attendant Iustices on the Bench, Testimonio, Exemplo, Suffragio; by Testimony, Example , approbation;
Thirdly, Whereas all the Saints be to judge evil Angels and Men, it's only as attendant Justices on the Bench, Testimony, Exemplo, Suffragio; by Testimony, Exampl, approbation;
there lies plenitudo potestatis: the fulnesse of Iudiciary power, it being altogether congruous, that the heire of his Fathers glory should be sole in the swaying of his Fathers Scepter.
there lies plenitudo potestatis: the fullness of Judiciary power, it being altogether congruous, that the heir of his Father's glory should be sole in the swaying of his Father's Sceptre.
For first the Father of mercies (saith Bernard ) will haue iudged per hominem homines, that while the wicked tremble and are full of perplexity, the similitude ▪ of Nature may make the Elect confident.
For First the Father of Mercies (Says Bernard) will have judged per hominem homines, that while the wicked tremble and Are full of perplexity, the similitude ▪ of Nature may make the Elect confident.
2. Is Iustice, the Salt of Conscience, impartially to determine Causes; for (according to the ancient rule) Tamdiu Iudex dicitur, quamdiu & iustus putatur . No longer Iudge than iust.
2. Is justice, the Salt of Conscience, impartially to determine Causes; for (according to the ancient Rule) Tamdiu Judge dicitur, Quamdiu & Justus putatur. No longer Judge than just.
Which if wee examine in Christ, A Scepter of Righteousnesse is the Scepter of his Kingdome, Hebr. 1. 8. No exorbitancy of affection, no acceptation of persons in proceedings at his Tribunall;
Which if we examine in christ, A Sceptre of Righteousness is the Sceptre of his Kingdom, Hebrew 1. 8. No exorbitancy of affection, no acceptation of Persons in proceedings At his Tribunal;
Hee must not feare the face of man, because the iudgement is Gods , And accordingly Iesus Christ is for Maiesty and presence, the Lyon of the Tribe of Iudah .
He must not Fear the face of man, Because the judgement is God's, And accordingly Iesus christ is for Majesty and presence, the lion of the Tribe of Iudah.
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Lastly, and he must haue sufficiency of power for Execution of sentence giuen; for to small purpose doth hee iudge the fact, that cannot suppresse the offender.
Lastly, and he must have sufficiency of power for Execution of sentence given; for to small purpose does he judge the fact, that cannot suppress the offender.
Yea, but Iesus Christ is that victorious Michael , and the Captaine of the Lords Hoste ; and hath all the world at his command to effect his Royall pleasure; Angels are his Ministers; the Deuils his Slaues; his NONLATINALPHABET is his NONLATINALPHABET: let him but say: 'tis done.
Yea, but Iesus christ is that victorious Michael, and the Captain of the lords Host; and hath all the world At his command to Effect his Royal pleasure; Angels Are his Ministers; the Devils his Slaves; his is his: let him but say: it's done.
What Pilate scoffingly said to the Iewes, Ecce Rex vester, Behold your King ; This Doctrine seriously proclaymes vnto the world, Ecce Iudex vester; Behold your Iudge.
What Pilate scoffingly said to the Iewes, Ecce Rex vester, Behold your King; This Doctrine seriously proclaims unto the world, Ecce Judge vester; Behold your Judge.
O thinke vpon the difference 'twixt these Appearances; and recount in your deepest meditations, how the heauens shall shriuell together like a Scroll,
Oh think upon the difference betwixt these Appearances; and recount in your Deepest meditations, how the heavens shall shriuell together like a Scroll,
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and the whole frame of nature be dissolued and melted with flaming fire; how the great and mighty hills shall start out of their places like frighted men,
and the Whole frame of nature be dissolved and melted with flaming fire; how the great and mighty hills shall start out of their places like frighted men,
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Receiue his Ambassadours and Messengers of peace, obserue his gracious example, repent from dead workes and liue by faith in his name, that ye faile not to meet him as a mercifull Sauiour in the day when hee comes to iudge. That's the first.
Receive his ambassadors and Messengers of peace, observe his gracious Exampl, Repent from dead works and live by faith in his name, that you fail not to meet him as a merciful Saviour in the day when he comes to judge. That's the First.
Is it Christ that iustifieth? Quis intentabit? Who shall lay any thing to the charge of his Chosen? Hee is our Brother, Heb. 2. 11. Our Bridegroome, Mat. 9. 15. Our Aduocate, 1 Ioh. 2. 1. Our Redemption, 1 Cor. 1. 30. Shall we then be affrighted at the mention of his Appearance? Disheartned with a slauish degenerous feare? Vae mihi de dié illo terribili, saith Saint Chrysostome ) Woe is me as concerning that dreadfull day;
Is it christ that Justifieth? Quis intentabit? Who shall lay any thing to the charge of his Chosen? He is our Brother, Hebrew 2. 11. Our Bridegroom, Mathew 9. 15. Our Advocate, 1 John 2. 1. Our Redemption, 1 Cor. 1. 30. Shall we then be affrighted At the mention of his Appearance? Disheartened with a slavish degenerous Fear? Vae mihi de dié illo terribili, Says Saint Chrysostom) Woe is me as Concerning that dreadful day;
As if they had scarce bin acquainted with adueniat Regnum tuum; Like Idiots in our owne times, who hope that they shall neuer liue to see such a terrible day;
As if they had scarce been acquainted with May it come Kingdom tuum; Like Idiots in our own times, who hope that they shall never live to see such a terrible day;
Wherefore Christians better principled should giue diligence to make their Calling and Election sure, to be perswaded of their Communion with the Sonne of God,
Wherefore Christians better principled should give diligence to make their Calling and Election sure, to be persuaded of their Communion with the Son of God,
and to possesse their soules with this, that hee comes to deliuer vs from a world of temptations, to wipe away all teares from our eyes, to solemnize our Marriage,
and to possess their Souls with this, that he comes to deliver us from a world of temptations, to wipe away all tears from our eyes, to solemnize our Marriage,
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For how dreadfully shall it confound the Malicious Iewes to behold in the place of Iudgement whom they crucified? How strangely shall it affright and astonish vniust Pilate, to behold the Supreme Iudge whom hee condemned? How fearefully shall it discountenance and quell those barbarous souldiers, to behold the Lord of glory whom they pierced? Nay,
For how dreadfully shall it confound the Malicious Iewes to behold in the place of Judgement whom they Crucified? How strangely shall it affright and astonish unjust Pilate, to behold the Supreme Judge whom he condemned? How fearfully shall it discountenance and quell those barbarous Soldiers, to behold the Lord of glory whom they pierced? Nay,
Quid faciet iudicaturus, qui iudicandus hoc fecit ? What shall he doe when hee comes to iudge, who did this when he went to be iudged? What a dismal ouerthrow shall the voice of his Maiesty make,
Quid faciet judicator, qui iudicandus hoc fecit? What shall he do when he comes to judge, who did this when he went to be judged? What a dismal overthrow shall the voice of his Majesty make,
For euery eye shall see him, and they also which pierced him, Reu. 1. 7. Now if Iosephs brethren were perplexed at his presence, btcause they had formerly sold him , what a world of perturbation may they iustly expect, that exchange their Christ for the worlds vanity? What shall the trayterous Iudas doe, that sells him for pieces of siluer? What shall the suborned Accuser doe, that leads him to be condemned? What shall the Glutton and Drunkard doe, that frets him with gall and vinegar? What shall the blasphemous swearer doe, that pierceth him with outragious oathes? And lastly, what shall the vnmercifull oppressor doe, that crucifies him in his poore members? O the cryes,
For every eye shall see him, and they also which pierced him, Reu. 1. 7. Now if Joseph's brothers were perplexed At his presence, btcause they had formerly sold him, what a world of perturbation may they justly expect, that exchange their christ for the world's vanity? What shall the traitorous Iudas do, that sells him for Pieces of silver? What shall the suborned Accuser do, that leads him to be condemned? What shall the Glutton and Drunkard do, that frets him with Gall and vinegar? What shall the blasphemous swearer do, that pierces him with outrageous Oaths? And lastly, what shall the unmerciful oppressor do, that Crucifies him in his poor members? O the cries,
and as yet he deferres the execution of the Iudgement, and during the accepted time, Behold the Lambe of God, which taketh away the sinne of the world.
and as yet he defers the execution of the Judgement, and during the accepted time, Behold the Lamb of God, which Takes away the sin of the world.
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Shall a Minister of the Gospell in a lewd Congregation conceit, after all his paines, that he hath beaten the ayre? or a formall Auditor, hauing sate out a Sermon, that hee shall heare no further of it? Let me tell you in the name of the Lord, NONLATINALPHABET, that word which now you heare, deny it entertainment, it shall serue to iudge you at last. Thus farre it holds then; but —
Shall a Minister of the Gospel in a lewd Congregation conceit, After all his pains, that he hath beaten the air? or a formal Auditor, having sat out a Sermon, that he shall hear no further of it? Let me tell you in the name of the Lord,, that word which now you hear, deny it entertainment, it shall serve to judge you At last. Thus Far it holds then; but —
If as many as haue sinned without the Law, shall without it also perish : the sequell is cleare, that sinners without the Gospell, shall not be tryed by it.
If as many as have sinned without the Law, shall without it also perish: the sequel is clear, that Sinners without the Gospel, shall not be tried by it.
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peculiar to the tongues of Euangelicall Prophets and appropriate to the pens of Propheticall Euangelists; NONLATINALPHABET: according to the Gospell. But —
peculiar to the tongues of Evangelical prophets and Appropriate to the pens of Prophetical Evangelists;: according to the Gospel. But —
Be the reference what it may, I thinke their glosse the best, who conceiue the Gospell to bee the euidence andwarrant, Nuncium ac praeconium (as Caluin vpon the words) The tidings (in part) and proclamation of the future Iudgement.
Be the Referente what it may, I think their gloss the best, who conceive the Gospel to be the evidence andwarrant, Nuncium ac praenomen (as Calvin upon the words) The tidings (in part) and proclamation of the future Judgement.
Nor a Scripture to be distinguished from the Gospell of Christ (notwithstanding the Pronoune annexed) for Pauls Gospell is Gods Gospell, Rom. 1. 1. thy word,
Nor a Scripture to be distinguished from the Gospel of christ (notwithstanding the Pronoun annexed) for Paul's Gospel is God's Gospel, Rom. 1. 1. thy word,
Mercy in crowning those poore performances which haue no condignity with the reward: and Iustice in accomplishing those gracious Promises , which were made in the Lord our righteousnesse :
Mercy in crowning those poor performances which have no condignity with the reward: and justice in accomplishing those gracious Promises, which were made in the Lord our righteousness:
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but the good things, which we beleeue we haue, cannot be purely good? Non est quo gratia intret (saith Bernard ) vbi iam meritum occupauit: No roome for the grace of God, where intrusion hath bin made by mans merit.
but the good things, which we believe we have, cannot be purely good? Non est quo Gratia intret (Says Bernard) vbi iam Merit occupauit: No room for the grace of God, where intrusion hath been made by men merit.
I conclude this digression with that speech of Prosper, Nulla possunt tam praeclara opera existere, &c. There can be no good workes of that excellency and dignity,
I conclude this digression with that speech of Prosper, Nulla possunt tam Praeclara opera existere, etc. There can be no good works of that excellency and dignity,
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as may challenge by the iudgement of retribution, what onely commeth by free gift; and consequently Iudgement and Gospell are NONLATINALPHABET in this respect.
as may challenge by the judgement of retribution, what only comes by free gift; and consequently Judgement and Gospel Are in this respect.
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This Doctrine of the generall Iudgement cannot be lesse, while it clearely presents before vs God and man in one person , exalted vpon the throne of his Maiesty , to consummate the beatitude of all his chosen .
This Doctrine of the general Judgement cannot be less, while it clearly presents before us God and man in one person, exalted upon the throne of his Majesty, to consummate the beatitude of all his chosen.
Behold in the Article of the Iudgement, the very season of refreshing from the presence of God , the expectation of the Saints , and restitution of all things .
Behold in the Article of the Judgement, the very season of refreshing from the presence of God, the expectation of the Saints, and restitution of all things.
A day of Mercy for such as Onesiphorus , a ground of comfort for such as the Thessalonians , a crowne of righteousnesse for such as Saint Paul , which the Lord the righteous shall Iudge giue vnto them that loue his appearing.
A day of Mercy for such as Onesiphorus, a ground of Comfort for such as the Thessalonians, a crown of righteousness for such as Saint Paul, which the Lord the righteous shall Judge give unto them that love his appearing.
so the Priestly trumpet in an Auditory, deiects the soule of an impenitent sinner, animos viri sancti corroborat: confirmes and strengthens the resolutions of a holy man b:
so the Priestly trumpet in an Auditory, dejects the soul of an impenitent sinner, Animos viri sancti corroborat: confirms and strengthens the resolutions of a holy man b:
Ecce Euangeliz• vobis: to you that walke worthy of Christ, the gladsome tydings of the happiest day that euer time conceiued: of an euerlasting Iubilee: of a marriage , a coronation : NONLATINALPHABET, vnspeakeable words:
Ecce Euangeliz• vobis: to you that walk worthy of christ, the gladsome tidings of the Happiest day that ever time conceived: of an everlasting Jubilee: of a marriage, a coronation:, unspeakable words:
how long? But Lord, now lettest thou thy seruant depart in peace , NONLATINALPHABET, according to thy word: and now awakenest thou thy loue to the resurrection of life, NONLATINALPHABET:
how long? But Lord, now Lettest thou thy servant depart in peace,, according to thy word: and now awakenest thou thy love to the resurrection of life,:
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expecting with patience the consummation of his hope, In the day when God shall iudge the secrets of men by Iesus Christ, according to my Gospell. FINIS.
expecting with patience the consummation of his hope, In the day when God shall judge the secrets of men by Iesus christ, according to my Gospel. FINIS.
