The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED AT ELY ASSISE, Septemb. 12. 1671.

JAMES V. 9.

Behold the Iudge standeth before the door.

THE great Court of Judicature at Jerusalem sat near the Altar of burnt offerings, half the room where they sat, being in that holy Court where the Altar stood. And they thought they were bound to sit so near the Altar, as long as they might, and they thought they were bound, while they sat there, to execute impartial justice, because of the nearness of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Divine presence, which they ac∣counted was always upon the Altar.

A very needful, useful and proper conception and remembrance for every Court of Judicature to take up; to think, how near the Divine presence is unto them to overlook them: how God is close by them, near unto them, nay, as David tells us, sitting among them, seeing and observing their doing, and demeanour in that great employment: Therefore being to speak to such a Court, if I should be so bold a•• to take on me to direct the way to the impartial administration of justice, I could find no more proper way of direction in that case, than to mind you of the noble copy you have before you, viz. the great Judge: Or if I should set my self to exhort to the exe∣cution of it, I could use no more enforcing and perswasive arguments or exhortations, than to mind you how near this great Judge is unto you. Behold, the Judge standeth be∣fore the door.

But do we behold him? Could we see him with these bodily eyes, as we see that ho∣nourable Person, I should need to say no more. Such a sight would be Text and Ser∣mon enough and enough again for us. But is there no other eye to see him that is in∣visible? It is a true Christians motto, I have set the Lord always before me: and he sees him, though he sees him not; and with God in his eye he frameth all his demeanor, and carriage, and lives, and walks, and does, and suffers, and dies, as seeing him that is in∣visible, as it is said of Moses, Heb. XI. 27.

But to see him as the great Judge, is, as I may say, a second contemplation of God, and as needful as the first. The first I call that, when the Soul contemplates God, as the chiefest, choicest, only, and most desirable Good, and so all its affections, desires and longings are laid out upon him, striving for the enjoyment of him. But withal the good soul contemplates God, so as to make him his fear and his dread, as well as his por∣tion and delight: he owns him infinitely just, as well as he owns him infinitely good, and as he looks upon him as his God, so he looks upon him as his Judge, Job IX. 15. Whom though I were right, yet would I not answer, but I would make supplication to my Judge.

Such a Contemplation of God may the very present occasion call upon us to take up. For can so great and remarkable an occasion pass us without some spiritual reflection, and heavenly meditation? Occasional meditation is a second sacred concoction, as I may call it, that when the body or sence hath, or hath had the use of an earthly occurrence, turns it to the good and nourishment of the soul. And shall such an occasion as this you are now entring on, pass without some such beneficial, spiritual improvement? For what kind of heart does he carry, that can see the day of an Assise, and never think of the great day of judgment? that can see a Judge, a tribunal, arraignings, sentencings, and never remember that, We must all stand before the tribunal seat of Christ: nor remember with himself, For all these things God will bring thee to judgment?

Therefore Sursum Corda, let us lift up our hearts, and let their thoughts carry us be∣yond sight and sence, and pick up the hony of some spiritual meditation from so noble a flower. And the Text in some particulars directs us how to do it, viz. that as we see the Judge already come and ready to enter upon the work of the Assise, so to remember the great Assise is coming, the great Judge is coming. For he cometh, for he cometh to judge the Earth. Nay, behold, he standeth, behold he standeth before the door.

But there may be some question, what is our Apostles immediate, and most intent and direct sence in these words. For there are several expressions of the like nature in Scrip∣ture, which seem to intend more especially the nearness of the destruction of Jerusalem, and the Jewish Nation. For as Christs pouring down his vengeance in the destruction of that City, and people, is called his coming in his glory, and his coming in judgment; and as the destruction of that City and Nation is charactered in Scripture, as the destruction of the whole World; so there are several passages, that speak of the nearness of that destruction, that are suited according to such characters. Such is that in 1 Cor. X. 11. Upon us the ends of the world are come. 1 Pet. IV. 7. The end of all things is at hand. Heb. X. 37. Yet a little while, and he that shall come, will come and will not tarry. And to the very same tendency may this be in the words of the Text: Behold, the Judge standeth before the door. As also that in the Verse before, The coming of the Lord draweth nigh.

There is very much mention in Scripture of the last days, and both of exceeding much good, and exceeding much evil that should accrew in them. Our present dealing is about the latter. By the last days are meant the last days of Jerusalem, and of that Nation. And there is foretold of them, that in the last days there should be perillous times; 2 Tim. III. 1. That in the last days there should come mockers; 2 Pet. III. 3. That in the last times there should come many Antichrists, which was an evidence that those were the last times; 1 Joh. II. 18. Under those sad times did the poor professors of the Gospel live, till God gave them some recovery and refreshment by the ruine of the City and Nation. They were times of mockings and scourgings, and imprisonments, and of most bitter persecu∣tion of the Church both by the Jews that never believed, and by Apostates, that had be∣lieved, but were revolted from the Gospel, and become enemies to it. A sad hour of temptation, Rev. III. 10. Judgment began at the house of God. 1 Pet. IV. 17. A fiery tryal, at the thirteenth verse of the same Chapter.

Therefore the Apostles, to bear up the hearts of the poor persecuted and afflicted Saints of God, mind them concerning Christs coming in vengeance against that City and people, to make an end of the persecution by making an end of the persecutors. Instances might be given of this numerously, if I would insist upon it. Such an one, I suppose, is that in the verse before: Be patient, Brethren, till the coming of the Lord: Be patient for the coming of the Lord draweth nigh. And that in the verse of the Text, Grudge not, Brethren, one against another, lest you be condemned, with them that grudge at you, when the Judge cometh to plead their cause, and behold, the Judge standeth before the door.

If we should take the words in this sence, and pointing at such a time and matter, I suppose, it might not be far from the Apostles meaning. But do his words reach no fur∣ther? Are not these things written for our learning, as well as for theirs, to whom he wrote? Is it not a truth spoken to us as well as it was spoken to them, Behold the Judge standeth before the door? Dispute it not, but rather down on our knees, and bless and magnifie the patience and goodness of this Judge, for that he is standing at the door, and hath not yet broke in upon us.

In handling of the words, I suppose, I need not to spend time in explaining the Phra∣ses. For none that hears of this Judge, but he knows who is meant, and none can but know what is meant by his standing at the door, viz. as near at hand, and ready to enter. And if the Apostle speak here of the nearness of the destruction of Jerusalem, our Sa∣viours words of the very same subject may help to explain him; Matth. XXIV. 33. So like∣wise ye, when ye see all these things, know that it is near, even at the doors. So behold, the Judge is near, even at the door. But the Judge of whom? And at the door of whom? These shall be the two things, that my discourse shall enquire after.

The Jews in their Pandect, mention several things, of which they say, they are two, and yet are four: and when they explain themselves, they shew they speak very good sence. I may speak much like of the Propositions that rise out of the words, that they are two, but indeed are four. The two are these, That there is a Judge, or God is a Judge: and That this Judge stands before the door. But the very stile and expression doth double it; That God is the Judge of all, and That this Judge stands at the door of all. Be∣cause there is no exception about whom he judgeth, nor any exception at whose door he standeth.

I cannot say, it is as essential to God, to be a Judge, as it is essential to him to be holy, infinite, eternal, good, &c. because he had been there had these never been creature to judge; as he was these from eternity, before the creature was: but since there is a crea∣ture to judge, I may say, it is as essential to God to be Judge of his creature, as it is to be God. For we may truly say, if he were not Judge, he were not God. For what kind of God were that, that had not to do about judging the creature? I need not to produce places of Scripture, to prove that that is before us; for what more plain, what more frequent, than such testimonies? That God is Judge himself, Psal. L. 6. That he is the Judge of all the Earth, Gen. XVIII. 25. That he is the Lord, the righteous Judge, 2 Tim. IV. 8. That he sits upon the Throne judging right, Psal. IX. 5. That with righteousness he shall judge the world, and the people with equity, Psal. XCVIII. ult.

But because the language of the Text is, Behold the Judge! let me speak, as I may say, unto your eyes, according to the expression, O generation, see ye the word of the Lord, Jer. II. 31. So let me lead your eyes to behold some specimens of this great Judges judging, and some demonstrations and assurances that he hath given, that he will so judge.

Eternal Judgment is one of the first principles of Christian Religion; Heb. II. 6. viz. the judgment that doth determine of every mans state for eternity, for of Gods temporal judgments we shall not speak here. And that judgment is either particular, passed upon every one at death; or general, which shall be at the last day. Of either of these I shall take some prospect.

I. Concerning the particular Judgment. When mans day is done, the day of the Lord begins with him: and when his work is done he is to receive his wages according as his work hath been good or evil. Lazarus and the rich man no sooner dead, but the one is in torment, and the other in Abrahams bosom. And how come they there? Conceive you see their passage. The souls of all, good or bad, as soon as ever departed out of the bo∣dy are slipt into another world. And what becomes of them there? Do they dispose of themselves? Do they go to Heaven or Hell by their own disposal? There would never soul go to Hell, if it were at those terms. But the departed soul meets with its Judge, as soon as ever it is departed; and by him it is doomed and disposed to its eternal estate. The Judge stands at the very door of that World of Spirits, to dispose of all that come in there to their everlasting condition, according as their works have been here, good or evil. So that those words of the Apostle, as they speak the subsequence of judgment to death, so they may very well speak this nearness, It is appointed for all men once to die, and then cometh the judgment, Heb. IX. ult.

Those words of our Saviour are very regardable, Luk. XX. 30. He is not the God of the dead, but of the living, for all live unto him. Though dead and gone to the World, and to themselves, yet to him they are not dead, but alive, and he deals with them as such as are alive. And though he be not the God of all that so live, yet he is the Judge of them all. He calls himself the God of Abraham, Isaac and Jacob, when they had been now dead and in the dust a long time; for they lived though they were dead. And so Cain, and Cham, and Pharaoh lived, though they were dead; that is, were not utterly extinct, and yet God was far from owning himself the God of Cain, Cham and Pharaoh, but he was their Judge.

And do but think, how these men looked upon their Judge, when they met him. A carnal wretch that never thinks of God, never dreams of judgment, but is all for his pleasures and delights here, when he dies and instantly meets his dreadful Judge to doom him; Can any tongue express what a horrid surprizal that soul is taken at? I cannot but take some scantling of conception of it from that passage, Rev. I. 17. And when I saw him, I fell at his feet as dead. The beloved Disciple to be thus terrified at the sight of his beloved Master? He that used friendly to lean in his bosom, now to fall at his feet for fear, as dead? And Christ not coming to him neither with any message of terror, but in a friendly manner with instructions concerning things that were to come to pass thereafter. And if so dreadful a consternation fell upon him upon meeting and seeing the glory of his dear; what is the wretched souls case, when it so unexpectedly meets with the dread∣ful terrors of its angry Judge?

II. Concerning this great Judges judging all the World at the last day. I shall but of∣fer to you that Prospect: Rev. XX. 12. I saw a great white throne, and him that sat on it, from whose face the Earth and Heaven fled away, and there was no place found for them. And I saw the dead small and great stand before God, and they were judged. Heaven and Earth fled away before God, but no fleeing for small and great, but they must be judged. Hea∣ven and Earth that were in being are dissolved and gone, but the dead small and great that were not in being are brought into being; that they may be brought to judgment. And so Chap. VI. 14. Heaven departs as a scroll that is rolled up together, and every moun∣tain and Island is removed out of his place. But in the next verse there is a World of wretches that would fain be gon too, but it will not be; would fain be hid fince they cannot go, but that will not be neither. That say to the rocks fall on us, and hide us from the face of him that sitteth upon the throne, and from the wrath of the Lamb. For the great day of his wrath is come, and who shall be able to stand?

II. Now what assurances or earnests, as I may call them, hath God given of this that* 1.1 he will Judge all the World, which is the second thing I mentioned? I might mention di∣vers. The Apostle makes the destruction of the World by water, and Sodome by fire to be such, 2 Pet. II. 9. Another Apostle makes the raising him from the dead, that is to be Judge to be such assurance, Act. XVII. 31. But I only name three more. That he hath set up Judicatures in the World. That he hath set up a Judicature in every mans soul. And that he hath given his Law and Word, by which men must be judged.

I. Are not the Tribunals and Judicatures that he hath set up in the World evidence and assurance given, that he will Judge the World? Magistracy, whose image and super∣scription doth it carry? The great Caesars, the great Magistrate of Heaven and Earth. And if that deal in matters that concern the body, may we not read in it that he that ordained it, will dispose both of bodies and souls?

Take to thoughts that of the Apostle, 1 Cor. VI. 2. Know ye not that the Saints shall judge the World? i. e. That a Christian Magistracy shall judge among men. And, Know ye not that we shall judge Angels? i. e. That a Christian Ministry shall judge against Devils. Weigh the words seriously, and I believe you will find them to rise to this sence. And then know you not, that the ultimate judging of Men and Devils must rest in him, that instituted Magistracy and Ministry both? I said you are Gods, for in your function you carry his representation and character, but I said, he is much more God, that or∣dained you Gods, and he much more Magistrate and Judge, that ordained you Magi∣strates and Judges. In you Judgment is drawn in little, in him it is in full proportion. Filia exscripsit Patrem, as he of old of a good daughter, that she had copied out a good fa∣ther. Your function hath copied out Divine Authority: but yours is but a Copy, the original incomparably fairer.

II. Is not the Judicature that God hath set up in every mans soul an undoubted assu∣rance of Gods judging of all? When a very proper definition of Conscience is, That it is Praejudicium judicii, a foretaste, a preface to the judgment to come, doth it not give assu∣rance of the judgment to come? And that to every soul, when there is a conscience in every soul. That as our Saviour, when the Jews ask him, what appearance was there of the Kingdom of Heaven, gives them this answer, The Kingdom of Heaven is with in you, as some read it; so if any one ask, what proof and assurance is within you. Ask Felix also, Act. XXIV. 25. As Paul reasoned of righteousness, temperance and judgment to come, Felix trembled. And how comes a Roman valour to be so shaken at the word of a poor Jew? A great Judge trembling at the words of his prisoner? He had that within him that gave testimony to every word that Paul spake, that it was true. A strange thing to him as well as a dreadful, to hear of the Judgment to come in manner, as the Divine Orator set it out. But there was that within him, that could not but assent to the truth of all he spake.

III. Gods very giving of his Law to the World is an assurance abundant, that he will once judge the World. Let me draw your thoughts to the foot of mount Sinai, to stand with Israel there while the Law is giving. Do you not see the dreadful terror in which it is given, fire, and smoke, and earth-quake, and sound of trumpet? And do you think that the great Lawgiver, that comes in such dread to give it, will never come to demand an account of it, how men have dealt with it? Must those Words be scattered in the Air, and God never take more care or account of them?

And let me lead your eyes to mount Calvary, and there let them observe the great God, sealing his Covenant and Gospel in the blood of his own Son. See Christ bleeding there; hands, feet and heart bleeding out his last drop of blood, to confirm and seal that Truth and Gospel, that he had preached to the World. And will God and Christ never take account, how men use the Gospel, that, as I may say, cost so dear engrossing?

This very thing is an undoubled assurance, that God will Judge all the World, because he cannot, but call men to account, how they have demeaned themselves to his Law and

revealed will. As sure as a Law and a Gospel have been given, so sure a judgment to come, to inquire what usage Law and Gospel have found among men, and a reward ac∣cordingly. The Jews in their writings do oft bring in the Law complaining to God of injuries done to her by such and such persons, and begging that he would do her right. Hath a despised Law, a contemned Gospel, a scorned Word of God, no cry in the ears of the Lord of Sabaoth, and hath the Lord no care to plead their cause? Are they only to cry to men, and if men abuse them, have they no cry to God? And hath the despised blood of Christ, and trodden under foot, no cry to God?

I cannot but remember the Talmudish story about Zacharies blood that was shed be∣twixt the Temple and the Altar, that no rains, no pains, no water could wash it off the pavement of the Temple, but still and still it was bubbling there, and would never be quiet, till execution of judgment quieted it; the King of Babylon slaying near an hun∣dred thousand persons in the same place. The application is easie. The judgment of wicked men lingreth not, and their damnation slumbreth not; 2 Pet. II. Their sins will not let them linger and slumber, but continually cry in the ears of God for judgment. The injuries they do to Law, Gospel and Blood of Christ will not let them linger nor slum∣ber, but these are continually crying to God to avenge their cause. And will not God avenge his cause?

What need I speak of his Soveraignty challenging, that he dispose of all mens eternal being, as he brought them into being here? What should I speak of his Justice, challeng∣ing that every one be rewarded according to his work? And indeed what need I to insist much to prove that God is Judge of all, and that he will bring all to judgment, to any that call themselves Christians, and have the Bible in their hand?

And so I have done with the first double Proposition in the Text, viz. That God is Judge: and Judge of all. And now briefly to speak to the second duplicity, viz. He stands before the door, and before the door of all.

I know the Apostles expression means in general, the Judge is near; but if it should come to particularizing, of this or the other or any person, would he not say the same? And will not any say the same, that will acknowledge a Judge or Judgment? Who can say, who dares say, the Judge stands not before my door? I am sure a good man dares not say so, for he accounts his God and Judge near unto him. Thou compassest my path and my lying down, and art acquainted with all my ways, Psal. CXXXIX. 3. And if any wretched man dare say so, let him take heed that he finds not his Judge a great deal nearer than he supposes; nay the nearer for his putting him so far off.

The Scripture speaks of two kinds of people, but indeed are but one: and they seem to look two several ways, whereas indeed they look but one and the same way, viz. those that put the evil day far from them, and those that desire the evil days coming. You have mention of them both near together in one and the same Prophet. Of the former, Amos VI. 3. Wo to you that put the evil day far away: And of the latter, Amos V. 18. Wo to you that desire the day of the Lord. How they put away the evil day, in their own foolish fancy and conceit, is no hard thing to understand. I wish that too common experience had not acquainted us with that too much, and too many a time. But how do such wicked wretches desire the day of the Lord? The Prophet Esay tells you of some Chap. V. 19. That say, let him make speed and hasten his work that we may see it; and let the counsil of the holy one of Israel draw near and come that we may know it. And all this in scorn as making a puff at the Word of the Lord, that tells of an evil day, and a day of the Lord to come. Here is talk of the Word of the Lord, I pray you let us see it; and telling of the Lords coming, where is it? Let him come that we may know it. Directly these mockers 2 Pet. III. 2. That say in scorn, where is the promise of his coming?

Now is the Judge ever the farther off for these mens putting him, and his judgment far away? Nay, is he not the nearer? In that place of Esay, the wretches that spake so in scorn are said to draw iniquity with cords of vanity, and sin as it were with cart-ropes. And if they draw these do they not draw judgment on too? Judgment is the nearest when the sinner is securest; and when men cry peace, peace, then sudden destruction cometh upon them; 1 Thes. V. But,

First, At whose door doth not the Judge stand harkening and taking notice of mens behaviour? Rev. III. 20. Behold I stand at the door and knock. He knocks that if it may be, he may be admitted; but if he be not, he stands not in vain, but takes notice of what passes in the house that he may take account of it in his due time, Jer. VIII. 6. I hearkned and heard, but they spake not aright, no man repented him of his wickedness, say∣ing what have I done? Mal. III. 16. The Lord hearkened and heard, and a book of remem∣brance was written before him. The Judge writes what passes, and in time will have a reckoning about it. And so may the counsil of the Apostle here be very well construed. Grudge not, brethren, one against another, grumble not, repine not one against another, for the Judge is at the door, and he takes notice of every thing that passeth and you must ac∣count for it.

It were an excellent lesson for every Christian to get the hundred and nine and thirtieth Psalm not only by heart, but in his heart; and to be convinced and have a feeling of what is there spoken concerning Gods nearness to every man, in what place and posture soever he is. I need no more proof for that we are speaking of than only that Psalm. I would every heart would make the Use of the doctrine there taught, and make Applica∣tion by his practise.

Secondly, Who can say otherwise then that the Judge is at the door, and may break in any moment by death and judgment? And this needs no other proof than only to remem∣ber the uncertainty of death and judgment. Isaac was of this belief, when he said, I know not the day of my death, Gen. XXVII. 2. whereas he lived many a fair year after.

And remarkable is that of the Apostle, that when he is speaking of the Judgment to come, he states it as if it were to come even in his time, whereas so many hundred of years above a thousand are passed since his time. We shall not all die but we shall all be changed, 1 Cor. XV. And 1 Thes. IV. The Lord himself shall descend from Heaven with a shout. And then we which are alive, and remain shall be caught up together with him into the clouds. Why? Blessed Apostle, dost thou think the resurrection and general judgment shall come, while thou art alive? Do it, or do it not, I have learned always to think, that the Judge always stands before the door. And I would teach all generations and ages to believe the same: that the Judge standeth, &c.

And, Thirdly, who can keep him out, when he is pleased to break in? Elisha could shut the door against the Kings messenger, that was sent to take away his life: can any man do it against the great Judge, when he comes to do it? Are any doors judgment proof, when the Lord will batter against them? Rather list up your heads, O ye gates, and be lift up, O ye everlasting doors, that the King of glory may come in. Prepare to meet thy God, O Israel: that when he comes, thou mayest comfortably entertain him. It may seem a very hard passage, that of the Apostle, 2 Pet. III. 12. Looking for and hasting to the day of God, when the heavens being on fire shall be dissolved. Any one may be ready to say upon it, as Ahab doth to Benhadad, That which my Lord sent to me for at the first, I will do, but this second thing I cannot do. The first thing proposed, To look for the day of God, I shall willingly agree to, but to hasten the day of God, this is a hard say∣ing. For who, as the Judge standeth before the door, dare invite him in? Who dares say as Laban to Abrahams servant, Come in, thou blessed of the Lord, come in, why standest thou without? The generality of men thinketh the day of God hasteneth fast enough of it self, and that there is little need to hasten it. And yet that very consideration is a great perswasive so to do. I am sure it is so argued, Matth. XXV. Behold, the Bridegroom cometh, go forth to meet him. Not sit still till he come up to you, for he is coming, but because he is coming go forth to meet him.

It was a noble confidence and valour in David, that when Goliath came out against him, he ran and made hast to meet him. And he had but coursely incountred that great giant, had he not had that confidence and valour. That man or woman will but coldly incounter death and judgment, that sit still till death and judgment come upon them, and never make out to meet them: that when the Judge stands at the door, have no mind of his entring and coming in.

It were worth disputing how far a good man may be willing to die, or how far unwil∣ling, but I shall not enter upon that at this time. It is past all dispute that every one should be preparing to die, and to meet the Judge when he cometh. He standeth at the door, it is happy to be prepared against he cometh in. Let us all leave our thank-offer∣ings at the Judges altar for his great patience and long-suffering towards us: that he is still standing at the door, and hath not broken in upon us: that his Patience is not out∣wearied by us, after our so great exercising of it. And let us ever carry the words of the Text sounding in our ears and hearts. That the Judge standeth at the door, beholding all our actions, beholding all our hearts, noting and observing all we do, to demand an account of us at his day of Judgment.

Notes

• * 1.1

  II.