A01956:203
A01956:203
The happiness of the church, or, A description of those spiritual prerogatives wherewith Christ hath endowed her considered in some contemplations upon part of the 12. chapter of the Hebrews : together with certain other meditations and discourses upon other portions of Holy Scriptures, the titles whereof immediately precede the book : being the sum of diverse sermons preached in S. Gregory's London / by Thomas Adams ...The happines of the church, or, A description of those spirituall prerogatiues vvherewith Christ hath endowed her considered in some contemplations vpon part of the 12. chapter of the Hebrewes : together with certain other meditations and discourses vpon other portions of Holy Scriptures, the titles wherof immediately precede the booke : being the summe of diuerse sermons preached in S. Gregories London / by Thomas Adams ...
London: printed by G.P. for John Grismand, 1619London: printed by G.P. for Iohn Grismand, 1619
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Now to apply all this usefully to our selves; some perhaps would be satisfied how we may know our names written in heaven. It is certain that no eye hath looked into Gods book, yet himself hath allowed certain arguments and proofs, whereby we have more then a conjectural knowledge. The principal is the Testimony of Gods Spirit concurring with our spirit. Rom. 8. 16. But of this I have liberally spoken in some later passages of this book; together with the most pregnant signs of our election. Here therefore I am straitened to insert only some (there omitted) effects. Which are these four; If our hearts be on Gods book, If the poor be in our book, If we well order the book of our conscience, Lastly, if we can write our selves holy in earth, then be bold we are written happy in heaven.
Now to apply all this vsefully to our selues; some perhaps would be satisfied how wee may know our names written in heauen. It is certaine that no eye hath looked into Gods booke, yet himselfe hath allowed certaine arguments and proofes, whereby wee haue more then a coniecturall knowledge. The principall is the Testimonie of Gods Spirit concurring with our spirit. Rom. 8. 16. But of this I haue liberally spoken in some later passages of this booke; together with the most pregnant signes of our election. Here therefore I am straightned to insert onely some (there omitted) effects. Which are these foure; If our hearts be on Gods booke, If the poore be in our booke, If wee well order the booke of our conscience, Lastly, if we can write our selues holy in earth, then be bold we are vvritten happy in heauen.
1. If our heart be on Gods book; and this we shall find è conuerso, if Gods book be in our heart. Mary laid up Christs words in her heart. It must not lye like loose corn on the floor, subject to the pecking up of every fowl; but it is ground by meditation, digested by faith: manet alto cord repostum. God says, My son, give thy heart to me: do thou pray, My Father, first give thy self to my heart. I ask not whether this book lies in thy study, but whether the study of it lies in thy heart. The life of the Scriptures is not in verborum folijs, sed in medulla cordis; not in the letters and leaves, but in the inwards of the heart. It is not lectio, nor relectio, but dilectio: not reading, but leading a life answerable, that assures us. If we sincerely love this book, we are certainly in Gods book. Mary zealously loving Christs word, is said to choose the better part, that shall never be taken from her.
1. If our heart be on Gods booke; and this wee shall find è conuerso, if Gods booke be in our heart. Mary laid vp Christs words in her heart. It must not lye like loose corne on the floore, subiect to the pecking vp of euery fowle; but it is ground by meditation, digested by faith: manet alto corde repostum. God saies, My sonne, giue thy heart to me: doe thou pray, My Father, first giue thy selfe to my heart. I aske not whether this booke lyes in thy study, but whether the study of it lyes in thy heart. The life of the Scriptures is not in verborum folijs, sed in medulla cordis; not in the letters and leaues, but in the inwards of the heart. It is not lectio, nor relectio, but dilectio: not reading, but leading a life answerable, that assures vs. If we syncerely loue this booke, wee are certainly in Gods booke. Mary zealously louing Christs word, is said to chuse the better part, that shall neuer be taken from her.
2. If the poor be in thy book: and this is reciprocal, then thou art in their book: and the conclusion is infallible, thou art in the book of Life. For the relieved poor by their prayers, xentertain, or make way for thy ⟨p. 94⟩entertainment into everlasting habitations. And Christ at the last day calls them to himself, that have been charitable to his members; Come ye blessed, receive the kingdom prepared for you. Your works have not merited this kingdom, for it was prepared for you: but as that was prepared for you; so your charity hath prepared you for it: Come and take it. Let not thy left hand know what thy right hand doth: Do thou write it in the dust, the poor will write it in their hearts, GOD finds it in their prayers, their prayers prevail for thy mercy, & mercy writes thy name in heaven. aThy prayers and thy alms are come up for a memorial before God. Therefore Cast thy bread upon the waters, drown it in those watery eyes: it is not lost in that River; like Peter thou throwest in an angle, & bringest up silver; enough to make thee blessed. Via coeli est pauper: si non vis errare, incipe erogare. The poor is the 3high-way to heaven: if thou wouldest not wander in thy journey, show mercy. Non potes habere nisi quòd acceperis: non potes non habere quod dederis. Thou canst have nothing unless thou receive it: thou canst keep nothing unless thou give it. Him that the poor writes not charitable on earth, nor doth God write saveable in heaven.
2. If the poore be in thy booke: and this is reciprocall, then thou art in their booke: and the conclusion is infallible, thou art in the booke of Life. For the relieued poore by their prayers, xentertaine, or make way for thy ⟨p. 94⟩entertainement into euerlasting habitations. And Christ at the last day calls them to himselfe, that haue beene charitable to his members; Come yee blessed, receiue the kingdome prepared for you. Your works haue not merited this kingdome, for it was prepared for you: but as that vvas prepared for you; so your charitie hath prepared you for it: Come and take it. Let not thy left hand knowe vvhat thy right hand doth: Doe thou write it in the dust, the poore will write it in their hearts, GOD findes it in their prayers, their prayers preuaile for thy mercie, & mercy writes thy name in heauen.
3. If thy name be written Christian in the book of thy Conscience, this is a special argument of thy registering in heaven bFor if our heart condemn us not, we have boldness and confidence towards God. Ang. What if mans ignorance and unmerciful jealousy blot thee out of the book of his credite; Si de libro vinentium nunquam propria deleat conscientia: so long as thy own conscience doth not blot thee forth the book of blessedness. If the good spoken of us be not found in our conscience, that glory is our shame. If the evil spoken of us be not found in our conscience, that shame is our glory. Therefore it is that Hugo calls the conscience Librum signatum et clausum, in die Indicij aperiendum, a book shut and sealed, only at the Resurrection to be opened. Conscientiam, magis quàm ⟨p. 95⟩2famam attend: falls saepe poterit fama, conscientiae nunquam. Look to thy Conscience more then to thy credit: fame may often be deceived, conscience never. The beams that play upon the water, are shot from the Sun in heaven: the peace and joy that danceth in the conscience, comes from the Son of righteousness, the Lord Jesus. If a hearty laughter dimple the cheek, there is a smooth and quiet mind within. Upon the wall there is a writing; a man sitting with his back to the wall, how should he read it? but let a looking-glass be set before him, it vvill reflect it to his eyes, he shall read it by the resultance. The writing our names in heaven is hid, yet in the glass of a good conscience it is presented to our eye of faith, and the soul reads it. For it is impossible to have a good conscience on earth, except a man be written in heaven.
3. If thy name be written Christian in the booke of thy Conscience, this is a speciall argument of thy registring in heauen b
4. If the book of Sanctification have our names written, then surely the book of Glorification hath them, and they shall never be blotted out. For God dhath chosen us in Christ before the foundation of the world; that we should be holy and without blame before him in love. Now as we may reason from the cause to the effect, so certainly from the effect to the cause. Election is the cause, Holiness the effect: as therefore every one written in heaven, shall be holy on earth, so every one holy on earth, is written in heaven.
4. If the booke of Sanctification haue our names written, then surely the booke of Glorification hath them, and they shall neuer be blotted out. For God dhath chosen vs in Christ before the foundation of the vvorld; that wee should be holy and vvithout blame before him in loue. Now as we may reason from the cause to the effect, so certainely from the effect to the cause. Election is the cause, Holinesse the effect: as therefore euery one written in heauen, shall be holy on earth, so euery one holy on earth, is written in heauen.
This sanctity is manifested in our obedience; which must be Ad totum; eI had respect to all thy commandments. Per totum; fI have inclined my heart to keep thy statutes Alway, even to the end. De tote; gto keep thy precepts with my whole heart. In Rome the Patres conscripti were distinguished by their robes: and they of the Livery in London have a peculiar habit by themselves, to differ from the rest of the Company. Is thy name enrolled in that Legend of Saints? thy livery will witness it; hthy conversation is in heaven. A Senator relating to his son the great honours decreed to a number of Soldiers, ⟨p. 96⟩whose names were written in a book: the son was importunate to see that book. The father shows him the outside; it seemed so glorious that he desired him to open it: No, it was sealed by the Council. Then saith the son, tell me if my name be there: the father replies, the names are secreted to the Senate. The son studying how he might get some satisfaction, desired him to deliver the merits of those inscribed Soldiers. The father relates to him their noble achievements, and worthy actions of valour, wherewith they had eternized their names. Such are written, and none but such must be written in this book. The son consulting with his own heart, that he had no such trophies to show; but had spent his time in courting Ladies, rather then encountering Knights; that he was better for a dance then a march: that he knew no drum but the tabret, no courage but to be drunk. Hereupon he presently retired himself, repented, entered into a combat with his own affections: subdued them, became temperate, continent, valiant, virtuous. When the Soldiers came to receive their wreathes, he steps in to challenge one for himself. Being asked, upon what title; he answered, If honours be given to Conquerors, I have gotten the most noble conquest of all. Wherein? These have subdued strange foes, but I have conquered my self: and indeed this is judged the greatest victory. The application is familiar: thou desirest to know whose names are written in blessedness, it shall not be told thee, This or that individual person: but generally thus, men so qualified: faithful in Christ, and to Christ: obedient to the truth, and for the truth: that have subjected their own affections, and resigned themselves to the guidance of the heavenly will:
these men have made noble conquests, and shall have Princely Crowns: find in thy self this sanctimony, and thou hast a sure testimony: thou art written in heaven.
these men haue made noble conquests, and shall haue Princely Crownes: find in thy selfe this sanctimony, and thou hast a sure testimonie: thou art written in heauen.
But all men challenge this: they believe and obey, and ⟨p. 97⟩do good deeds: and therefore some to be sure of putting in themselves, constantly affirm all men are written. But infinite numbers vvill be deceived at the last. For if there were universal inscription, there should follow universal Election: if universal election, then universal salvation. If the former were true, then were not election any such name. If the latter, to what purpose did God make hell? iGod so loved the world, that he gave his only begotten Son: What, that all should be saved? no, but that Whosoever believes, might have everlasting life. Not all; for he that takes all cannot be said to choose. Let this stir us up to get security that our names are written there. Benefits common to all, as light of the Sun, dues of heaven, are little regarded: but quae rarissima, carissima: things hard to come by, are much set by. Because God doth not give riches to all men; but isti multum, illi paruum, huic nullum: much to one, little to another, none at all to a third: hereupon men debase themselves to moiling slaves, yea to earth-rooting beasts, to get them. For the race of this world, where only the first obtains the goal, gets the money; all truss up their loins, run apace, none vvill be hindmost. For heaven, where all that run well, shall speed well, and have for their prize a Crown of righteousness; men are so courteous, they will give another leave to go before them. But let thy grace in this life, witness thy hope of glory in the life to come.
But all men challenge this: they beleeue and obey, and ⟨p. 97⟩doe good deeds: and therefore some to be sure of putting in themselues, constantly affirme all men are written. But infinite numbers vvill be deceiued at the last. For if there were vniuersall inscription, there should follow vniuerfall Election: if vniuersall election, then vniuersall saluation. If the former vvere true, then vvere not election any such name. If the latter, to vvhat purpose did God make hell? iGod so loued the world, that he gaue his onely begotten Sonne: What, that all should be saued? no, but that Whosoeuer beleeues, might haue euerlasting life. Not all; for he that takes all cannot be said to chuse. Let this stirre vs vp to get security that our names are vvritten there. Benefits common to all, as light of the Sunne, dewes of heauen, are little regarded: but quae rarissima, carissima: things hard to come by, are much set by. Because God doth not giue riches to all men; but isti multum, illi paruum, huic nullum: much to one, little to another, none at all to a third: hereupon men debase themselues to moiling slaues, yea to earth-rooting beasts, to get them. For the race of this vvorld, vvhere onel the first obtaines the goale, gets the money; all trusse vp their loynes, run apace, none vvill be hindmost. For heauen, vvhere all that runne well, shall speed well, and haue for their prize a Crowne of righteousnesse; men are so courteous, they will giue another leaue to goe before them. But let thy grace in this life, witnesse thy hope of glory in the life to come.
We have considered the Citizens, let us now look upon the glorious majesty of the King that governs them. Where first let us observe in general, that there shall be a day of Judgement, otherwise to what purpose is there a Judge? If there were no such scoffers, as to say: kWhere is the promise of his coming? For since the Fathers fell asleep: all things continue as they were from the beginning of the creation: this observation might well have bin spared. The ⟨p. 98⟩reason to prove it is derived from the justice and goodness of God. lIt is a just thing with God, to recompense tribulation to them that trouble you. And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty Angels. This for the honour of the faithful, and for the horror of reprobates. Here the good man finds the sharpest misery, the evil man sweetest felicity: therefore it is just that there should be a time of changing turns and places. mThe wicked shall be a ransom for the righteous, and the transgressor for the upright. The rich mans table stood full of delicates, Lazarus lacks crumbs: therefore they must change states; nHe is comforted, and thou art tormented. There is a time to get, and a time to lose: oWoe to you that laugh, for you shall mourn: pBlessed are you that mourn, for you shall rejoice. God shall give the one Fletum pro ris•, the other Risum pro fletu: wiping away all tears from their eyes. Rejoice thou irrefragably dissolute, follow the lusts of thy own heart: qbut remember for all these things thou must come into judgement. It is a deer pennyworth, to buy the merry madness of one hour, with ages of pangs, infinite and eternal. If there were no judgement, how should God be just? But the righteous shall see the vengeance:
1. That the whole world consists of believers or unbelievers: now there is no last judgement for either of these. none for believers, for tHe that believeth hath everlasting life, and shall not come into judgement. None for unbelievers, for uHe that believeth not, is condemned already. I answer, first for the latter: the unbeliever is condemned already in effect three ways. 1. By the purpose of God, who did foresee and appoint his condemnation, as ⟨p. 99⟩a punishment for his sin, and execution of his Justice. 2. By the word of God, where his condemnation is set down. 3. By his own conscience, which every hour doth judge and condemn him. Yet all this hinders not, but that he may also pass the judgement of Christ at that general Assizes: which is the manifestation and completion of that inchoate judgement. To the former I answer; it is not said The believer shall not come into judgement; but he shall not come into condemnation. xFor we must all appear before the judgement seat of Christ; even the very faithful, absoluendicausa, that Christ may publicly acquit them.
1. That the whole vvorld consists of belieuers or vnbeleeuers: now there is no last iudgement for eyther of these. none for belieuers, for tHe that belieueth hath euerlasting life, and shall not come into iudgement. None for vnbeleeuers, for uHe that beleeueth not, is condemned already. I answere, first for the latter: the vnbelieuer is condemned already in effect three wayes. 1. By the purpose of God, who did foresee and appoint his condemnation, as ⟨p. 99⟩a punishment for his sinne, and execution of his Iustice. 2. By the vvord of God, where his condemnation is set downe. 3. By his owne conscience, vvhich euery houre doth iudge and condemne him. Yet all this hinders not, but that he may also passe the iudgement of Christ at that generall Assises: vvhich is the manifestation and completion of that inchoate iudgement. To the former I answere; it is not said The beleeuer shall not come into iudgement; but he shall not come into condemnation.
2. That Conscience is a sufficient judge, what needs more? I answer, properly Conscientia testis, non judex: the Conscience is a witness, rather then a judge. Indeed it hath a great office here, and so it shall-have there. It is felt now, but then more sensibly. Now many are so borne away with the precipices and streams of their sensual pleasures; ut cogitationes accusatrices non audiant. Lyran. That they hear not the accusation of their thoughts: but then it vvill be heard and felt. Now it may pluck a man by the sleeve, and crave audience, but it is drowned with the noise of good fellowship. Besides Hactenus est •ccultus testis, it is hitherto a secret witness, only known to him that hath it: but then the book that is now sealed, shall be opened, and all the world shall read it. As the seal leaves a print in the wax behind it; so the conscience an impression of past sins in the thoughts; indelible characters, which death it self shall not eat out. Conscience here doth witness, aaccuse or excuse: but Christ shall there judge the secrets of all hearts.
2. That Conscience is a sufficient iudge, what needes more? I answere, properly Conscientia testis, non iudex: the Conscience is a witnesse, rather then a iudge. Indeed it hath a great office heere, and so it shall-haue there. It is felt now, but then more sensibly. Now many are so borne away with the precipices and streames of their sensuall pleasures; vt cogitationes accusatrices non audiant. Lyran. That they heare not the accusation of their thoughts: but then it vvill be heard and felt. Novv it may plucke a man by the sleeue, and craue audience, but it is drowned vvith the noyse of good fellowship. Besides Hactenus est •ccultus testis, it is hitherto a secret vvitnesse, only known to him that hath it: but then the booke that is now sealed, shall be opened, and all the world shall read it. As the seale leaues a print in the waxe behinde it; so the conscience an impression of past sinnes in the thoughts; indeleble characters, vvhich death it selfe shall not eate out. Conscience here doth vvitnesse, aaccuse or excuse: but Christ shall there iudge the secrets of all hearts.
God the Judge of all: let us now look into the particulars; Quis, Qualis, Quorum. Deus, Judex, univer sorum. The three words answer to three questions. Who? God. What is he? A Judge. Of whom? Of all.
God the Iudge of all: let vs now looke into the particulars; Quis, Qualis, Quorum. Deus, Iudex, vniuer sorum. The three vvords answer to three questions. Who? God. What is he? A Iudge. Of whom? Of all.
God. It is manifest that this honour belongs to Christ, ⟨p. 100⟩therefore Christ is God. bGod hath appointed a day, wherein he vvil judge the world in righteousness, by that man whom he hath ordained. cHe hath given him authority to execute judgment, because he is the Son of man. To this consents that article of our faith in the Creed; that he who suffered under Pilate, shall come to judge quick and dead. But it is objected, that to judge is the action of the whole Trinity: true, it is common to all, but the execution of it pertains to one. God judgeth, but by the Son: so distinctly. Rom. 2. 16. God shall judge the secrets of all harts by Jesus Christ: God by Christ.
God. It is manifest that this honour belongs to Christ, ⟨p. 100⟩therefore Christ is God. bGod hath appointed a day, wherin he vvil iudge the world in righteousnes, by that man whom he hath ordained. cHe hath giuen him authority to execute iudgment, because he is the Son of man. To this consents that article of our faith in the Creed; that he who suffred vnder Pilate, shall come to iudge quicke and dead. But it is obiected, that to iudge is the action of the whole Trinity: true, it is commō to all, but the execution of it pertains to one. God iudgeth, but by the Son: so distinctly. Rom. 2. 16. God shal iudge the secrets of al harts by Iesus Christ: God by Christ.
But it is further objected, that the Saints shall judge. dYe shall sit upon twelve thrones, judging the twelve Tribes of Israel. eKnow ye not, that the Saints shall judge the world? This truly is a great honour to the Apostles and Saints. To be Judge of a Circuit is an honourable office, what is it then to judge the world? But there is great difference, they have potestatem accessoriam; an accessory power; Christ imperatoriam, a principal and imperial power. fAll power is given to me in heaven and in earth. He hath Honorem Primarium, the prime honour; they subordinatum, derived from his. Christ gives Sententiam judicatoriam, they only appr•batoriam: he the sentence of judgement, they of approbation. As the Justices on the bench are in some manner Judges: not in giving the sentence, but in approving the sentence given. The Saints therefore may be said to judge; Vel exemplo, vel testimonio, vel •ffragio. 1. By their example: for their lives shall condemn the wicked, as Noah's handy work did the old world. So the Apostles shall judge Israel, because their faith shall take from Israel all excuse. Such a judgement Christ speaks of: gThe Ninevites shall rise in judgement with this generation, & shall condemn it. The Queen of the South shall rise up in judgement with it, and shall condemn it. The goodness of the one shall judge & condemn the badness of the other. So Christ stops the blasphemous mouths of the Jews; accusing him to work by Beelzebub. If I ⟨p. 101⟩do it by him, by whom do your children cast out Devils? hTherefore they shall be your Judges. 2. By their Testimony, who can witness that the means of salvation was offered them in the Gospel, which they not accepting are justly condemned? i
Christ shall set all his adversaries before his own face, and the face of his Church: where they shall behold those become their Judges, whom they once esteemed and used as their slaves. mThis is he whom we sometimes had in derision: now he is numbered among the children of GOD, and his portion is among the Saints. But why is the execution of this judgement committed to the second person in the Trinity; to Christ?
Christ shall set all his aduersaries before his own face, and the face of his Church: where they shall behold those become their Iudges, whom they once esteemed and vsed as their slaues. mThis is he whom we sometimes had in derision: now hee is numbred among the children of GOD, and his portion is among the Saints. But vvhy is the execution of this iudgement committed to the second person in the Trinitie; to Christ?
This sanctitie is manifested in our obedience; vvhich must be Ad totum; eI had respect to all thy commandements. Per totum; fI haue enclined my heart to keepe thy statutes Alway, euen to the end. De tote; gto keepe thy precepts with my whole heart. In Rome the Patres conscripti were distinguished by their robes: and they of the Liuery in London haue a peculiar habite by themselues, to differ from the rest of the Company. Is thy name enrolled in that Legend of Saints? thy liuery will witnes it; hthy conuersation is in heauen. A Senator relating to his sonne the great honours decreed to a number of Souldiers, ⟨p. 96⟩whose names vvere written in a booke: the sonne was importunate to see that booke. The father shewes him the outside; it seemed so glorious that he desired him to open it: No, it was sealed by the Councell. Then saith the sonne, tell me if my name be there: the father replyes, the names are secreted to the Senate. The son studying how he might get some satisfaction, desired him to deliuer the merits of those inscribed Souldiers. The father relates to him their noble atchieuements, and worthy actions of valour, wherewith they had eternized their names. Such are written, and none but such must be written in this booke. The sonne consulting with his owne heart, that he had no such trophies to shew; but had spent his time in courting Ladies, rather then encountring Knights; that he was better for a dance then a march: that he knew no drumme but the tabret, no courage but to be drunke. Hereupon he presently retyr'd himselfe, repented, entred into a combate with his owne affections: subdued them, became temperate, continent, valiant, vertuous. VVhen the Souldiers came to receiue their wreathes, he steps in to challenge one for himselfe. Being asked, vpon vvhat title; he answered, If honours be giuen to Conquerers, I haue gotten the most noble conquest of all. Wherein? These haue subdued strange foes, but I haue conquered my selfe: and indeed this is iudged the greatest victory. The application is familiar: thou desirest to know whose names are written in blessednes, it shall not be told thee, This or that indiuiduall person: but generally thus, men so qualified: faithfull in Christ, and to Christ: obedient to the truth, and for the truth: that haue subiected their owne affections, and resigned themselues to the guidance of the heauenly will:
We haue considered the Citizens, let vs now looke vpon the glorious maiesty of the King that gouerns them. Where first let vs obserue in generall, that there shall be a day of Iudgement, otherwise to vvhat purpose is there a Iudge? If there were no such scoffers, as to say: kWhere is the promise of his comming? For since the Fathers fell asleep: all things continue as they were from the beginning of the creation: this obseruation might vvell haue bin spared. The ⟨p. 98⟩reason to proue it is deriued from the iustice and goodnesse of God. lIt is a iust thing with God, to recompence tribulation to them that trouble you. And to you who are troubled, rest with vs, vvhen the Lord Iesus shall bee reuealed from heauen vvith his mighty Angels. This for the honour of the faithfull, and for the horrour of reprobates. Here the good man findes the sharpest misery, the euill man sweetest felicity: therefore it is iust that there should be a time of changing turnes and places. mThe wicked shall be a ransome for the righteous, and the transgressour for the vpright. The rich mans table stood full of delicates, Lazarus lackes crummes: therefore they must change states; nHee is comforted, and thou art tormented. There is a time to get, and a time to lose: oWoe to you that laugh, for you shall mourne: pBlessed are you that mourne, for you shall reioyce. God shall giue the one Fletum pro ris•, the other Risum pro fletu: wiping away all teares from their eyes. Reioyce thou irrefragably dissolute, follow the lusts of thy owne heart: qbut remember for all these things thou must come into iudgement. It is a deere penniworth, to buy the merry madnesse of one houre, vvith ages of pangs, infinite and eternall. If there were no iudgement, how should God be iust? But the righteous shall see the vengeance: rSo that a man shall say, Uerily there is a reward for the righteous, verily there is a God that iudgeth the earth. otherwise vvhere is our hope? sFor if in this life onely we haue hope in Christ, we of all men are most miserable. But it is obiected:
But it is further obiected, that the Saints shall iudge. dYe shall sit vpon twelue thrones, iudging the twelue Tribes of Israel. eKnow ye not, that the Saints shall iudge the world? This truly is a great honour to the Apostles and Saints. To be Iudge of a Circuit is an honourable office, vvhat is it then to iudge the vvorld? But there is great difference, they haue potestatem accessoriam; an accessory power; Christ imperatoriam, a principall and imperiall power. fAll power is giuen to me in heauen and in earth. He hath Honorem Primarium, the prime honour; they subordinatum, deriued from his. Christ giues Sententiam iudicatoriam, they onely appr•batoriam: hee the sentence of iudgement, they of approbation. As the Iustices on the bench are in some manner Iudges: not in giuing the sentence, but in approuing the sentence giuen. The Saints therefore may be said to iudge; Vel exemplo, vel testimonio, vel •ffragio. 1. By their example: for their liues shal condemn the wicked, as Noahs handy work did the old vvorld. So the Apostles shall iudge Israel, because their faith shall take frō Israel all excuse. Such a iudgement Christ speaks of: gThe Niniuits shal rise in iudgement with this generation, & shall condemn it. The Queen of the South shall rise vp in iudgement with it, and shall condemne it. The goodnes of the one shal iudge & condemne the badnes of the other. So Christ stops the blasphemous mouthes of the Iewes; accusing him to worke by Beelzebub. If I ⟨p. 101⟩doe it by him, by whom doe your children cast out Deuils? hTherfore they shall be your Iudges. 2. By their Testimony, who can vvitnes that the meanes of saluation was offered them in the Gospell, which they not accepting are iustly condemned? iHee that reiecteth me and receiueth not my words, hath one that iudgeth him. The word that I haue spoken, the same shall iudge him in the last day. So shal Babylon be iudged by those that would haue cured her, but she would not be cured. 3. By their suffrage and approuall of Christs righteous sentence. Thus shall the Elect iudge the world, yea euen the Angels. kKnow ye not that we shall iudge the Angels? By world we must vnderstand the wicked, and by the Angels Deuils. And certainly the Saints haue some place in this iudgment. lThey shall iudge the Nations, and haue dominion ouer the people, & their Lord shall raigne for euer.